diff options
Diffstat (limited to '34122-h')
| -rw-r--r-- | 34122-h/34122-h.html | 28376 |
1 files changed, 28376 insertions, 0 deletions
diff --git a/34122-h/34122-h.html b/34122-h/34122-h.html new file mode 100644 index 0000000..e1b573b --- /dev/null +++ b/34122-h/34122-h.html @@ -0,0 +1,28376 @@ +<?xml version="1.0" encoding="utf-8"?> +<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> +<html xmlns="http://www.w3.org/1999/xhtml" lang="en" xml:lang="en"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta http-equiv="Content-Style-Type" content="text/css" /><link rel="schema.DC" href="http://purl.org/dc/elements/1.1/" /><meta name="DC.Creator" content="Samuel Dill" /><meta name="DC.Title" content="Roman Society from Nero to Marcus Aurelius" /><meta name="DC.Date" content="October 23, 2010" /><meta name="DC.Language" content="English" /><meta name="DC.Publisher" content="Project Gutenberg" /><meta name="DC.Identifier" content="http://www.gutenberg.org/etext/34122" /><meta name="DC.Rights" content="This text is in the public domain." /><title>The Project Gutenberg EBook of Roman Society from Nero to Marcus Aurelius by Samuel Dill</title><style type="text/css">/* +The Gnutenberg Press - default CSS2 stylesheet + +Any generated element will have a class "tei" and a class "tei-elem" +where elem is the element name in TEI. +The order of statements is important !!! +*/ + +.tei { margin: 0; padding: 0; + font-size: 100%; font-weight: normal; font-style: normal } + +.block { display: block; } +.inline { display: inline; } +.floatleft { float: left; margin: 1em 2em 1em 0; } +.floatright { float: right; margin: 1em 0 1em 2em; } +.shaded { margin-top: 1em; margin-bottom: 1em; + padding: 1em; background-color: #eee; } +.boxed { margin-top: 1em; margin-bottom: 1em; + padding: 1em; border: 1px solid black; } + +body.tei { margin: 4ex 10%; text-align: justify } +div.tei { margin: 2em 0em } +p.tei { margin: 0em 0em 1em 0em; text-indent: 0em; } +blockquote.tei { margin: 2em 4em } + +div.tei-lg { margin: 1em 0em; } +div.tei-l { margin: 0em; text-align: left; } +div.tei-tb { text-align: center; } +div.tei-epigraph { margin: 0em 0em 1em 10em; } +div.tei-dateline { margin: 1ex 0em; text-align: right } +div.tei-salute { margin: 1ex 0em; } +div.tei-signed { margin: 1ex 0em; text-align: right } +div.tei-byline { margin: 1ex 0em; } + + /* calculate from size of body = 80% */ +div.tei-marginnote { margin: 0em 0em 0em -12%; width: 11%; float: left; } + +div.tei-sp { margin: 1em 0em 1em 2em } +div.tei-speaker { margin: 0em 0em 1em -2em; + font-weight: bold; text-indent: 0em } +div.tei-stage { margin: 1em 0em; font-weight: normal; font-style: italic } +span.tei-stage { font-weight: normal; font-style: italic } + +div.tei-eg { padding: 1em; + color: black; background-color: #eee } + +hr.doublepage { margin: 4em 0em; height: 5px; } +hr.page { margin: 4em 0em; height: 2px; } + +ul.tei-index { list-style-type: none } + +dl.tei { margin: 1em 0em } + +dt.tei-notelabel { font-weight: normal; text-align: right; + float: left; width: 3em } +dd.tei-notetext { margin: 0em 0em 1ex 4em } + +span.tei-pb { position: absolute; left: 1%; width: 8%; + font-style: normal; } + +span.code { font-family: monospace; font-size: 110%; } + +ul.tei-castlist { margin: 0em; list-style-type: none } +li.tei-castitem { margin: 0em; } +table.tei-castgroup { margin: 0em; } +ul.tei-castgroup { margin: 0em; list-style-type: none; + padding-right: 2em; border-right: solid black 2px; } +caption.tei-castgroup-head { caption-side: right; width: 50%; text-align: left; + vertical-align: middle; padding-left: 2em; } +*.tei-roledesc { font-style: italic } +*.tei-set { font-style: italic } + +table.rules { border-collapse: collapse; } +table.rules caption, +table.rules th, +table.rules td { border: 1px solid black; } + +table.tei { border-collapse: collapse; } +table.tei-list { width: 100% } + +th.tei-head-table { padding: 0.5ex 1em } + +th.tei-cell { padding: 0em 1em } +td.tei-cell { padding: 0em 1em } + +td.tei-item { padding: 0; font-weight: normal; + vertical-align: top; text-align: left; } +th.tei-label, +td.tei-label { width: 3em; padding: 0; font-weight: normal; + vertical-align: top; text-align: right; } + +th.tei-label-gloss, +td.tei-label-gloss { text-align: left } + +td.tei-item-gloss, +th.tei-headItem-gloss { padding-left: 4em; } + +img.tei-formula { vertical-align: middle; } + +</style></head><body class="tei"> + + + + + + +<div lang="en" class="tei tei-text" style="margin-bottom: 2.00em; margin-top: 2.00em" xml:lang="en"> +<div class="tei tei-front" style="margin-bottom: 6.00em; margin-top: 2.00em"> +<div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> + <div id="pgheader" class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em"><div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"><p class="tei tei-p" style="margin-bottom: 2.00em">The Project Gutenberg EBook of Roman Society from Nero to Marcus Aurelius by Samuel Dill</p></div><div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"><p class="tei tei-p" style="margin-bottom: 1.00em">This eBook is for the use of anyone anywhere at no cost + and with almost no restrictions whatsoever. You may copy it, + give it away or re-use it under the terms of the Project + Gutenberg License <a href="#pglicense" class="tei tei-ref">included with this + eBook</a> or online at <a href="http://www.gutenberg.org/license" class="tei tei-xref">http://www.gutenberg.org/license</a></p></div><pre class="pre tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em">Title: Roman Society from Nero to Marcus Aurelius + +Author: Samuel Dill + +Release Date: October 23, 2010 [Ebook #34122] + +Language: English + +Character set encoding: UTF-8 + + +***START OF THE PROJECT GUTENBERG EBOOK ROMAN SOCIETY FROM NERO TO MARCUS AURELIUS*** +</pre></div> + </div> + <div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> + + </div> + <hr class="page" /><div class="tei tei-titlePage" style="text-align: center"> + <div class="tei tei-pb" style="text-align: center"></div><a name="Pgiii" id="Pgiii" class="tei tei-anchor" style="text-align: center"></a> + <span class="tei tei-docTitle" style="text-align: center"> + <span class="tei tei-titlePart" style="text-align: center"><span style="font-size: 173%">ROMAN SOCIETY</span></span><br /><br /><br /> + <span class="tei tei-titlePart" style="text-align: center">FROM</span><br /><br /> + <span class="tei tei-titlePart" style="text-align: center"><span style="font-size: 144%">NERO TO MARCUS AURELIUS</span></span> + </span> + <br /><br /><br /> + <div class="tei tei-byline" style="text-align: center">BY<br /> + <span class="tei tei-docAuthor" style="text-align: center"><span style="font-size: 120%">SAMUEL DILL, M.A.</span></span><br /> + <span class="tei tei-hi" style="text-align: center"><span style="font-size: 90%">HON. LITT.D. DUBLIN, HON. LL.D. EDINBURGH, HON. FELLOW AND LATE TUTOR, C.C.C., OXFORD;</span><br /><span style="font-size: 90%"> + PROFESSOR OF GREEK IN QUEEN’S COLLEGE, BELFAST; AUTHOR OF </span><span class="tei tei-q" style="text-align: center"><span style="font-size: 90%">“</span><span style="font-size: 90%">ROMAN SOCIETY</span><br /><span style="font-size: 90%"> + IN THE LAST CENTURY OF THE WESTERN EMPIRE</span><span style="font-size: 90%">”</span></span></span> + </div> + <br /><br /><br /> + <span class="tei tei-docImprint" style="text-align: center"><span class="tei tei-publisher" style="text-align: center">MACMILLAN AND CO., LIMITED</span><br /> + <span class="tei tei-pubPlace" style="text-align: center">ST. MARTIN’S STREET, LONDON</span><br /> + <span class="tei tei-docDate" style="text-align: center">1925</span></span> + + </div> + + <hr class="page" /><div class="tei tei-div" style="text-align: center; margin-bottom: 5.00em; margin-top: 5.00em"> +<div class="tei tei-pb" style="text-align: center"></div><a name="Pgiv" id="Pgiv" class="tei tei-anchor" style="text-align: center"></a> + +<p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em"> +COPYRIGHT +</p> + +<p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em; margin-top: 1.00em"> +<span class="tei tei-hi" style="text-align: center"><span style="font-style: italic">First Edition 1904</span></span> +</p> + +<p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em"> +<span class="tei tei-hi" style="text-align: center"><span style="font-style: italic">Second Edition 1905</span></span> +</p> + +<p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em"> +<span class="tei tei-hi" style="text-align: center"><span style="font-style: italic">Reprinted December 1905, 1911, 1919, 1920, 1925</span></span> +</p> + +<p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em; margin-top: 3.00em"> +PRINTED IN GREAT BRITAIN +</p> + +</div><hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> +<span class="tei tei-pb" id="pagev">[pg v]</span><a name="Pgv" id="Pgv" class="tei tei-anchor"></a> +<a name="toc1" id="toc1"></a><a name="pdf2" id="pdf2"></a> +<h1 class="tei tei-head" style="text-align: center; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">PREFACE</span></h1> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +There must always be something arbitrary in the choice +and isolation of a period of social history for special study. +No period can, from one point of view, be broken off and isolated +from the immemorial influences which have moulded it, from +the succession of coming ages which it will help to fashion. +And this is specially true of the history of a race at once so +aggressive, yet so tenacious of the past, as the Roman. The +national fibre was so tough, and its tone and sentiment so +conservative under all external changes, that when a man +knows any considerable period of Roman social history, he may +almost, without paradox, be said to know a great deal of it +from Romulus to Honorius. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Yet, as in the artistic drama there must be a beginning +and an end, although the action can only be ideally severed +from what has preceded and what is to follow in actual life, so +a limited space in the collective history of a people may be +legitimately set apart for concentrated study. But as in the +case of the drama, such a period should possess a certain +unity and intensity of moral interest. It should be a crisis +and turning-point in the life of humanity, a period pregnant +with momentous issues, a period in which the old order and the +new are contending for mastery, or in which the old is melting +into the new. Above all, it should be one in which the +great social and spiritual movements are incarnate in some +striking personalities, who may give a human interest to dim +forces of spiritual evolution. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Such a period, it seems to the writer of this book, is that +<span class="tei tei-pb" id="pagevi">[pg vi]</span><a name="Pgvi" id="Pgvi" class="tei tei-anchor"></a>which he now presents to the reader. It opens with the +self-destruction of lawless and intoxicated power; it closes +with the realisation of Plato’s dream of a reign of the +philosophers. The revolution in the ideal of the principate, +which gave the world a Trajan, a Hadrian, and a Marcus +Aurelius in place of a Caligula and a Nero, may not have +been accompanied by any change of corresponding depth in +the moral condition of the masses. But the world enjoyed +for nearly a century an almost unexampled peace and +prosperity, under skilful and humane government. The civic +splendour and social charities of the Antonine age can be +revived by the imagination from the abundant remains and +records of the period. Its materialism and social vices +will also sadden the thoughtful student of its literature and +inscriptions. But if that age had the faults of a luxurious +and highly organised civilisation, it was also dignified and +elevated by a great effort for reform of conduct, and a +passion, often, it is true, sadly misguided, to rise to a higher +spiritual life and to win the succour of unseen Powers. To +the writer of this book, this seems to give the Antonine age +its great distinction and its deepest interest for the student of +the life of humanity. The influence of philosophy on the +legislation of the Antonines is a commonplace of history. +But its practical effort to give support and guidance to moral +life, and to refashion the old paganism, so as to make it a real +spiritual force, has perhaps hardly yet attracted the notice +which it deserves. It is one great object of this book to +show how the later Stoicism and the new Platonism, working +in eclectic harmony, strove to supply a rule of conduct and a +higher vision of the Divine world. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +But philosophy failed, as it will probably fail till some +far-off age, to find an anodyne for the spiritual distresses of the +mass of men. It might hold up the loftiest ideal of conduct; +it might revive the ancient gods in new spiritual power; it +might strive to fill the interval between the remote Infinite +<span class="tei tei-pb" id="pagevii">[pg vii]</span><a name="Pgvii" id="Pgvii" class="tei tei-anchor"></a>Spirit and the life of man with a host of mediating and +succouring powers. But the effort was doomed to failure. It +was an esoteric creed, and the masses remained untouched +by it. They longed for a Divine light, a clear, authoritative +voice from the unseen world. They sought it in ever more +blind and passionate devotion to their ancient deities, and in +all the curiosity of superstition. But the voice came to +them at last from the regions of the East. It came through +the worships of Isis and Mithra, which promised a hope of +immortality, and provided a sacramental system to soothe +the sense of guilt and prepare the trembling soul for the +great ordeal on the verge of another world. How far these +eastern systems succeeded, and where they failed, it is one +great purpose of this book to explain. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The writer, so far as he knows himself, has had no <span class="tei tei-hi"><span style="font-style: italic">arrière +pensée</span></span> in describing this great moral and spiritual movement. +As M. Boissier has pointed out, the historian of the Antonine +age is free to treat paganism apart from the growth of the +Christian Church. The pagan world of that age seems to +have had little communication with the loftier faith which, +within a century and a half from the death of M. Aurelius, +was destined to seize the sceptre. To Juvenal, Tacitus, and +Pliny, to Plutarch, Dion Chrysostom, Lucian, and M. Aurelius, +the Church is hardly known, or known as an obscure off-shoot +of Judaism, a little sect, worshipping a <span class="tei tei-q">“crucified Sophist”</span> in +somewhat suspicious retirement, or more favourably distinguished +by simple-minded charity. The modern theologian +can hardly be content to know as little of the great movement +in the heathen world which prepared or deferred the +victory of the Church. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It will be evident to any critical reader that the scope of +this book is strictly limited. As in a former work on the +Society of the later Empire, attention has been concentrated on +the inner moral life of the time, and comparatively little space +has been given to its external history and the machinery +<span class="tei tei-pb" id="pageviii">[pg viii]</span><a name="Pgviii" id="Pgviii" class="tei tei-anchor"></a>of government. The relation of the Senate to the Emperor +in the first century, and the organisation of the municipal +towns have been dwelt on at some length, because they +affected profoundly the moral character of the age. On the +particular field which the writer has surveyed, Dean Merivale, +Dr. Mahaffy, Professor Bury, and Mr. Capes have thrown +much light by their learning and sympathy. But these distinguished +writers have approached the period from a different +point of view from that of the present author, and he believes +that he has not incurred the serious peril of appearing to compete +with them. He has, as a first duty, devoted himself to a complete +survey of the literature and inscriptions of the period. +References to the secondary authorities and monographs which +he has used will be found in the notes. But he owes a special +obligation to Friedländer, Zeller, Réville, Schiller, Boissier, +Martha, Peter, and Marquardt, for guidance and suggestion. +He must also particularly acknowledge his debt to M. Cumont’s +exhaustive work on the monuments of Mithra. Once more +he has to offer his warmest gratitude to his learned friend, the +Rev. Charles Plummer, Fellow of C.C.C., Oxford, for the patience +and judgment with which he has revised the proof sheets. His +thanks are also due to the Messrs. R. and R. Clark’s reader, for +the scrupulous accuracy which has saved the author much time +and labour. +</p> + +<div class="tei tei-dateline" style="text-align: left"> +<span class="tei tei-date" style="text-align: left"><span class="tei tei-hi" style="text-align: left"><span style="font-style: italic">September 19, 1904.</span></span></span> +</div> + +</div><hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> +<span class="tei tei-pb" id="pageix">[pg ix]</span><a name="Pgix" id="Pgix" class="tei tei-anchor"></a> +<a name="toc3" id="toc3"></a><a name="pdf4" id="pdf4"></a> +<h1 class="tei tei-head" style="text-align: center; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">CONTENTS</span></h1> + + <p class="tei tei-p" style="text-align: center; margin-bottom: 1.20em"><span style="font-size: 120%">BOOK I</span></p> + + <p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em">CHAPTER I</p> + + <p class="tei tei-p" style="text-align: center; margin-bottom: 0.90em"><span style="font-size: 90%">THE ARISTOCRACY UNDER THE TERROR</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"> + How far the Antonine age is marked by a moral and spiritual revolution—Light + which Seneca throws on the moral condition of his class in Nero’s + reign—Value of his testimony—His pessimism—Human degeneracy the + result of selfish greed and luxury—Picture of contemporary society—Cruel + selfishness and the <span class="tei tei-hi"><span style="font-style: italic">taedium vitae</span></span>—The <span class="tei tei-hi"><span style="font-style: italic">Ardelio</span></span>—The terror under which + Seneca lived—Seneca’s ideal of the principate expounded to Nero in the + <span class="tei tei-hi"><span style="font-style: italic">De Clementia</span></span>—The character of Nero—Taint in the blood of the Domitii—Nero + at first showed glimpses of some better qualities—How he was injured + by the ambition to be an artist—False aestheticism and insane profusion—Feeling + of Tacitus as to his time—His career—Views as to his impartiality + as a historian—He was under complex influences—His chief motive as a + historian—He is not a political doctrinaire—He is avenging a moral, not a + political ideal—His pessimism—His prejudices and limitations—His ideal + of education and character—His hesitating religious faith—His credulity + and his scepticism—His view of the corrupting influence of despotic power—The + influence of imperial example—Profusion of the early Caesars, + leading to murder and confiscation in order to replenish their treasury—Dangers + of life about the court from espionage—Causes of delation—Its + temptations and its great rewards—The secret of the imperial terror—Various + theories of it—Was the Senate a real danger?—Its impotence in + spite of its prestige and claims—The philosophic opposition—Was it really + revolutionary?—<span class="tei tei-q">“Scelera sceleribus tuenda”</span>—The undefined position of + the principate—Its working depended greatly on the character of the + Emperor for the time—Pliny’s ideal of the principate—The danger from + pretenders—Evil effects of astrology—The degradation of the aristocracy + under Nero and Domitian illustrated from the Pisonian conspiracy—and + the Year of the Four Emperors—The reign of Domitian—Its puzzling + character—Its strange contrasts—The terrors of its close—Confiscation and + massacre—The funereal banquet + </p> + <p class="tei tei-p" style="text-align: right; margin-bottom: 1.00em">Pages <a href="#Pg1" class="tei tei-ref" style="text-align: right">1</a>-57</p> + +<span class="tei tei-pb" id="pagex">[pg x]</span><a name="Pgx" id="Pgx" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em">CHAPTER II</p> + + <p class="tei tei-p" style="text-align: center; margin-bottom: 0.90em"><span style="font-size: 90%">THE WORLD OF THE SATIRIST</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"> + Juvenal and Tacitus compared—Social position and experience of Juvenal—Juvenal +and Martial deal with the same features of society—Their motives +compared—Character of Martial—The moral standard of Juvenal—His +humanity and his old Roman prejudices—He unites the spirit of two +different ages—His rhetorical pessimism—His sweeping generalisations—Abnormal +specimens become types—Roman luxury at its height—Yet +similar extravagance is denounced for five centuries—Such judgments +need qualification—The great social changes depicted by Juvenal, some +of which he misunderstands—Roman respect for birth—The decay of the +aristocracy and its causes—Aristocratic poverty and servility—How the +early Emperors lowered senatorial dignity—Aristocratic gladiators and +actors—Nero made bohemianism the fashion—<span class="tei tei-q">“The Legend of Bad +Women”</span>—Its untrustworthiness and defects of treatment—High ideals of +womanhood among contemporaries of Juvenal—He is influenced by old +Roman prejudice—Juvenal hates the <span class="tei tei-q">“new woman”</span> as much as the +vicious woman—The emancipation of women began in the second century +<span class="tei tei-hi"><span style="font-size: 75%">B.C.</span></span>—Higher culture of women and their growing influence on public +affairs—Juvenal’s dislike of the oriental worships and their female devotees—This +is another old movement—The influence of Judaism at Rome, +even in the Imperial household—Women in Juvenal’s day were exposed +to serious dangers—The corruptions of the theatre and the circus—Intrigues +with actors and slaves—The invasion of Hellenism—Its history—The +Hellenism of the Emperors—The lower Hellenism which Juvenal +attacks—Social and economic causes of the movement—Greek tutors and +professors—The medical profession chiefly recruited from foreigners—The +character of the profession in those days—The astrologer and the parasite—The +client of the early Empire—His degradation and his hardships—General +poverty—The contempt for trade and industry—The growth of +captation—The worship of wealth—The cry of the poor + </p> + + <p class="tei tei-p" style="text-align: right; margin-bottom: 1.00em">Pages <a href="#Pg58" class="tei tei-ref" style="text-align: right">58</a>-99</p> + +<p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em">CHAPTER III</p> + + <p class="tei tei-p" style="text-align: center; margin-bottom: 0.90em"><span style="font-size: 90%">THE SOCIETY OF THE FREEDMEN</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"> + The rise of the freedmen a great movement—Roman prejudice against them +expressed in the literature of the age—Economic and social causes of the +movement—Trade and industry despised—The freedmen occupied a vacant +place—Causes of the contempt for them—Their many vices and vulgar +taste—Yet their rise was a hopeful sign—The freedmen in imperial office—The +policy of the early Emperors to employ freedmen in their bureaux—Vitellius +the first Emperor to employ Equites as imperial secretaries—Hadrian +confined the three great ministries to men of equestrian rank—The +great imperial freedmen—Polybius, Claudius Etruscus, and Abascantus—Their +career and their immense power described by Statius—The<span class="tei tei-pb" id="pagexi">[pg xi]</span><a name="Pgxi" id="Pgxi" class="tei tei-anchor"></a> +intrigues and crimes of the freedmen of Claudius—The insolence of Pallas—The +wealth of the freedmen and its sources—Their luxurious display—The +baths of Cl. Etruscus and the gardens of Entellus—Yet the freedmen +were seldom admitted to equal rank with the aristocracy—The Senate +flattered and despised them—The doubtful position of freedwomen—Plebeian +Aspasias—The influence of Acte, Caenis, and Panthea—Manumission—It +was often not a very abrupt change—The better side of slave +life—Trusted and favourite slaves—How they could obtain their freedom—Slaves +employed in offices of trust—The growing <span class="tei tei-hi"><span style="font-style: italic">peculium</span></span>—The close +tie between patron and freedman—The freedman gets a start in trade—His +rapid rise in wealth—His vulgar ostentation—The <span class="tei tei-hi"><span style="font-style: italic">Satiricon</span></span> of +Petronius—Theories as to its motive, date and authorship—Its author +probably the C. Petronius of Nero’s reign—His character in Tacitus—His +probable motive—The literary character and scene of the <span class="tei tei-hi"><span style="font-style: italic">Satiricon</span></span>—The +character of the Greek adventurers—Trimalchio’s dinner, to which they are +invited—Sketch of Trimalchio’s career—The dinner—Carving to music—Dishes +descend from the ceiling—Wine 100 years old—Confused recollections +of Homer—Hannibal at the Trojan war—Rope-dancers and tales of +witchcraft—The manners of Fortunata—The conversation of some of the +guests—True bourgeois vulgarity—Grumbling about the management of +the aediles—<span class="tei tei-q">“Everything is going back—It all arises from neglect of +religion”</span>—The coming gladiatorial show, when there will be plenty of +blood—The education of a freedman’s son—<span class="tei tei-q">“You learn for profit”</span>—Fast +and furious—The ladies get drunk, and Trimalchio gives an unflattering +account of his wife’s history—He gives directions to his friend, the stone-cutter, +for the erection of his monument—He has himself laid out for dead, +and the horn-blowers sound his lament + </p> + +<p class="tei tei-p" style="text-align: right; margin-bottom: 1.00em">Pages <a href="#Pg100" class="tei tei-ref" style="text-align: right">100</a>-137</p> + + <p class="tei tei-p" style="text-align: center; margin-bottom: 1.20em"><span style="font-size: 120%">BOOK II</span></p> + + <p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em">CHAPTER I</p> + + <p class="tei tei-p" style="text-align: center; margin-bottom: 0.90em"><span style="font-size: 90%">THE CIRCLE OF THE YOUNGER PLINY</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"> +The contrast between the pictures of society in Juvenal and in Pliny—They +belonged to different worlds—They were also of very different temperaments—Moral +contrasts side by side in every age—There were puritan +homes in Italy, even in the worst days—Influence of old Roman tradition +and country life—The circle at Como—Pliny’s youth and early training—Character +of the Elder Pliny—His immense industry—Retreats of old +Roman virtue—The character and reforms of Vespasian—His endowment +of education—The moral influence of Quintilian on Roman youth—Pliny’s +student friends—His relations with the Stoic circle—His reverence for +Fannia—His career at the Bar—He idealises the practice in the Centumviral +court—Career of M. Aquilius Regulus, the great delator and advocate—Pliny’s +passion for fame—The crowd of literary amateurs in his day—Pliny +and Martial—Pliny’s relation to the literary movement of his time—His +<span class="tei tei-pb" id="pagexii">[pg xii]</span><a name="Pgxii" id="Pgxii" class="tei tei-anchor"></a>admiration for Cicero—His reverence for Greece—He once wrote a Greek +tragedy—His apology for his loose verses—His ambition as an orator, and +canons of oratorical style—Pliny’s Letters compared with Cicero’s—The +merits and fame of the Letters—Their arrangement—They are a memorial +of the social life and literary tone of the time—The character of Silius +Italicus—Literary coteries—Pliny’s friendship with Suetonius—The +devotion of literary amateurs to poetic composition and its causes—The +influence of the great Augustan models read at school—Signs of decay +in literature—The growing love of the archaic style—Immense literary +ambition of the time—Attempts of Nero and Domitian to satisfy it by +public literary competitions—The plague of recitations—Pliny believes in +the duty of attending them—The weariness and emptiness of life in the +capital—The charm of the country—Roman country seats on the Anio or +the Laurentine and Campanian shores—The sites of these villas—Their +furniture and decorations—Doubtful appreciation of works of art—The +gardens of the villa—The routine of a country gentleman’s day—The +financial management of an estate—Difficulties with tenants—Pliny’s +kindness to freedmen and slaves—The darker side of slavery—Murder of a +master—Pliny’s views on suicide—Tragedies in his circle—Pliny’s charity +and optimism—The solidarity of the aristocratic class—Pliny thinks it a +duty to assist the career of promising youth—The women of his circle—His +love for Calpurnia and his love letters—The charity and humanitarian +sentiment of the age—<span class="tei tei-hi"><span style="font-style: italic">Bene fac, hoc tecum feres</span></span>—The wealthy recognise +the duties of wealth—Charitable foundations of the emperors—Pliny’s +lavish generosity, both private and public—Yet he is only a shining +example among a crowd of similar benefactors in the Antonine age + </p> + +<p class="tei tei-p" style="text-align: right; margin-bottom: 1.00em">Pages <a href="#Pg141" class="tei tei-ref" style="text-align: right">141</a>-195</p> + +<p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em">CHAPTER II</p> + + <p class="tei tei-p" style="text-align: center; margin-bottom: 0.90em"><span style="font-size: 90%">MUNICIPAL LIFE</span></p> + + <p class="tei tei-p" style="margin-bottom: 1.00em"> +Little known of country town life from Roman literature—Yet the love of the +country was strong—A relief from the strain of the capital, which, however, +always maintained its attraction—The Empire a realm of cities—Immense +development of urban life in the first two centuries—The rise of +Thamugadi in Numidia—Great tolerance of municipal freedom under the +early Empire—Yet there was a general drift to uniformity of organisation—Influence +of the capital—The rage for travel—Travelling became easy and +luxurious—Posting facilities on the great roads—The speed of travelling +by land and sea—Growth of towns—Many sprang from the <span class="tei tei-hi"><span style="font-style: italic">canabae legionis</span></span>—History +of Lambesi—Aristocratic or timocratic character of municipal +organisation—Illustrated by the <span class="tei tei-hi"><span style="font-style: italic">album Canusii</span></span>—The sharp demarcation +of social grades—Yet, in the first century, the Commons had still considerable +power—Examples from Pompeii—The magistracies and popular +election—The <span class="tei tei-hi"><span style="font-style: italic">honorarium</span></span> payable on admission to office—The power of +the duumvirs—Position of the Curia—The mode of filling its ranks—Local +Equites—The origin and position of the Augustales—Their organisation +and their importance in the Roman world—Municipal finance—Direct +taxation in the first century almost unknown—Sources of municipal +<span class="tei tei-pb" id="pagexiii">[pg xiii]</span><a name="Pgxiii" id="Pgxiii" class="tei tei-anchor"></a>revenue—The objects of expenditure—Municipal mismanagement, as in +Bithynia—Signs of decay in Trajan’s reign—First appointment of <span class="tei tei-hi"><span style="font-style: italic">Curatores</span></span>—Immense +private munificence—Examples from Pompeii, which was +only a third rate town—Other instances—Pliny—The Stertinii—Herodes +Atticus, the prince of benefactors—Testimony of the Inscriptions—Example +of imperial liberality—The public works of the Flavian and Antonine +Emperors—Feasts to the populace—Distributions of money, graduated +according to social rank—The motives of this munificence were mixed—Yet +a high ideal of the duties of wealth—The better side of municipal life—Local +patriotism and general kindly feeling—But there is another side +to the picture—Immense passion for amusement, which was often debasing—Games +and spectacles on 135 days in the year—Description of a scene +in the amphitheatre in the Antonine age—Passion for gladiatorial shows +especially in Campania—Remains of gladiatorial barracks at Pompeii—Advertisements +of games—Pictures on tombs and on the walls—The shows +in small country towns—Shows at Cremona a few days after the battle of +Bedriacum—Greece was little infected with the taste—The feeling of the +philosophers—Statistics as to the cost of a gladiatorial show—How the +ranks of the profession were recruited—Its attractions—Organisation of the +gladiatorial schools—The gladiator in retirement—How municipal benefactors +were honoured—Municipal life begins to lose its attractions—The +causes of this—Plutarch on municipal duty—The growth of centralisation—The +beginning of the end + </p> +<p class="tei tei-p" style="text-align: right; margin-bottom: 1.00em">Pages <a href="#Pg196" class="tei tei-ref" style="text-align: right">196</a>-250</p> + +<p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em">CHAPTER III</p> + +<p class="tei tei-p" style="text-align: center; margin-bottom: 0.90em"><span style="font-size: 90%">THE COLLEGES AND PLEBEIAN LIFE</span></p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">The <span class="tei tei-hi"><span style="font-style: italic">plebs</span></span> of the municipal town chiefly known from the Inscriptions—Great +development of a free proletariat—The effects of manumission—The artisan +class in the Inscriptions—Their pride in their callings—Emblems on their +tombs—Early history of the <span class="tei tei-hi"><span style="font-style: italic">Collegia</span></span>—Rigorous restraint of their formation +by Julius and Augustus—The evidence of Gaius—Dangers from the +colleges not imaginary—Troubles in the reign of Aurelian—Yet the great +movement could not be checked—The means of evading the law—Extended +liberty in reigns of M. Aurelius and Alexander Severus—The social forces +behind the movement of combination—The wish for funeral rites and +lasting remembrance—Evidence of the Inscriptions—The horror of loneliness +in death—The funerary colleges—That of Lanuvium shows how the +privilege granted to them might be extended—Any college might claim it—Description +of the college at Lanuvium—Its foundation deed—The fees—The +grants for burial—The college of Aesculapius and Hygia—Its +organisation for other objects than burial—Any college might assume a +quasi-religious character—The influence of religion on all ancient social +organisation—The colleges of traders—Wandering merchants organise +themselves all over the world—And old soldiers—Colleges of youth for +sporting purposes—Every branch of industry was organised in these +societies—Evidence from Ostia, Lyons, and Rome, in the Inscriptions—Clubs +of slaves in great houses, and in that of the Emperor—They were +<span class="tei tei-pb" id="pagexiv">[pg xiv]</span><a name="Pgxiv" id="Pgxiv" class="tei tei-anchor"></a>encouraged by the masters—The organisation of the college was modelled +on the city—Its officers bear the names of republican magistrates—The +number of members limited—Periodical revision of the <span class="tei tei-hi"><span style="font-style: italic">Album</span></span>—Even in +the plebeian colleges the gradation of rank was observed—Patrons carefully +sought for—Meeting-place of the college—Description of the <span class="tei tei-hi"><span style="font-style: italic">Schola</span></span>—Sacred +associations gathered round it—Even the poorest made presents to +decorate it—The poor college of Silvanus at Philippi—But the colleges +relied on the generosity of patrons—Their varying social rank—Election of +a patron—A man might be a patron of many colleges—The college often +received bequests to guard a tomb, and perform funerary rites for ever—The +common feasts of the colleges—The division of the <span class="tei tei-hi"><span style="font-style: italic">sportula</span></span> by ranks—Regulations +as to decorum at college meetings—The college modelled on +the family—Mommsen’s opinion—Fraternal feeling—The slave in the +college, for the time, treated as an equal—Yet the difference of rank, even +in the colleges, was probably never forgotten—Were the colleges really +charitable foundations?—The military colleges—Their object, not only to +provide due burial, but to assist an officer throughout his career—The +extinction of a college—The college at Alburnus in Dacia vanishes probably +in the Marcomannic invasion</p> + +<p class="tei tei-p" style="text-align: right; margin-bottom: 1.00em">Pages <a href="#Pg251" class="tei tei-ref" style="text-align: right">251</a>-286</p> + +<p class="tei tei-p" style="text-align: center; margin-bottom: 1.20em"><span style="font-size: 120%">BOOK III</span></p> + +<p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em">CHAPTER I</p> + +<p class="tei tei-p" style="text-align: center; margin-bottom: 0.90em"><span style="font-size: 90%">THE PHILOSOPHIC DIRECTOR</span></p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">The great change in the motive and character of philosophy—The schools forsook +metaphysical speculation, and devoted themselves to the cultivation of +character—Why faith in abstract thought declined, and the conduct of life +became all important—The effect of the loss of free civic life and the establishment +of world-empires—The commonwealth of man—The great <span class="tei tei-hi"><span style="font-style: italic">ars vivendi</span></span>—Spiritual +directors before the imperial times—They are found in +every great family—The power of Seneca as a private director of souls—How +his career and experience prepared him for the office—He had seen the +inner life of the time, its sensuality, degradation, and remorse—He was +himself an ascetic, living in a palace which excited Nero’s envy—His experience +excited an evangelistic passion—His conception of philosophy as the +art of saving souls—His contempt for unpractical speculation—Yet he +values Physics for its moral effect in elevating the mind to the region of +eternal truth—Curious examples of physical study for moral ends—The +pessimism of Seneca—Its causes in the inner secrets of his class—It is a +lost world which must be saved by every effort—Stoicism becomes transfigured +by moral enthusiasm—Yet can philosophic religion dispense with +dogma?—Empirical rules of conduct are not enough—There must be true +theory of conduct—Seneca not a rigorous dogmatist—His varying conceptions +of God—Often mingles Platonic conceptions with old Stoic +<span class="tei tei-pb" id="pagexv">[pg xv]</span><a name="Pgxv" id="Pgxv" class="tei tei-anchor"></a>doctrine—But all old Stoic doctrine can be found in him—<span class="tei tei-q">“The kingdom +of Heaven is within”</span>—Freedom is found in renunciation, submission to +the Universal Reason—Whence comes the force of self-reform?—The +problem of freedom and necessity—How man may attain to moral +freedom—The struggle to recover a primeval virtue—Modifications of old +Stoic theory—The ideal <span class="tei tei-hi"><span style="font-style: italic">sapiens</span></span>—Instantaneous conversion—Ideas fatal to +practical moral reform—For practical purposes, Stoic theory must be +modified—The <span class="tei tei-hi"><span style="font-style: italic">sapiens</span></span> a mythical figure—There may be various stages of +moral progress—Aristotelian ideas—Seneca himself far from the ideal of the +Stoic sage—The men for whom Seneca is providing counsel—How their +weaknesses have to be dealt with—The <span class="tei tei-q">“ars vitae”</span> develops into +casuistry in the hands of the director—Obstacles in the way to the higher +life—Seneca’s skill in dealing with different cases—His precepts for reform—Necessity +of confession, self-examination, steadiness of purpose, self-denial—<span class="tei tei-hi"><span style="font-style: italic">Vivere militare est</span></span>—The real victor—The mind can create its own +world, and triumph even over death—Seneca’s not the Cynic ideal of +moral isolation—Competing tendencies in Stoicism—Isolated renunciation +and social sympathy—A citizen of two cities—The great commonwealth of +humanity—The problem of serving God and man variously solved by the +Stoics—Seneca’s ideas of social duty—Social instinct innate—Duty of help, +forgiveness, and kindness to others—The example of the Infinite Goodness—The +brotherhood of man includes the slave—Seneca’s attitude to slavery—His +ideal of womanhood—Women may be the equals of men in culture +and virtue—The greatness of Seneca as a moral teacher—He belongs to the +modern world, and was claimed by the Church—A pagan Thomas à +Kempis</p> + +<p class="tei tei-p" style="text-align: right; margin-bottom: 1.00em">Pages <a href="#Pg289" class="tei tei-ref" style="text-align: right">289</a>-333</p> + +<p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em">CHAPTER II</p> + +<p class="tei tei-p" style="text-align: center; margin-bottom: 0.90em"><span style="font-size: 90%">THE PHILOSOPHIC MISSIONARY</span></p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">Seneca the director of an aristocratic class—The masses needed a gospel—Their +moral condition—The Antonine age produced a great movement for +their moral elevation—Lucian’s attitude to the Cynics—His kindred with +them—Detached view of human life and its vanity—Gloomy view of the +moral state of the masses—The call for popular evangelism—Can philosophy +furnish the gospel?—Lucian’s Hermotimus—The quarrels of the +schools—Yet they show real agreement on the rule of life—The fashionable +sophist—Rhetorical philosophy despised by more earnest minds—Serious +preaching—The sermons of Apollonius of Tyana—Sudden conversions—The +preaching of Musonius, Plutarch, and Maximus of Tyre—The mystic +fervour of Maximus—Dion’s view of the Cynic preacher—The <span class="tei tei-q">“mendicant +monks of paganism”</span>—Lucian’s caricature of their vices—Many vulgar +impostors adopt the profession—It offered a tempting field—Why the +charges against the Cynics must be taken with reserve—S. Augustine’s +testimony—Causes of the prejudice against Cynicism—Lucian’s treatment +of Peregrinus—The history of Peregrinus—The credibility of the charges +which Lucian makes against him—He is about to immolate himself at +Olympia when Lucian arrives—Lucian treats the self-martyrdom as a piece +<span class="tei tei-pb" id="pagexvi">[pg xvi]</span><a name="Pgxvi" id="Pgxvi" class="tei tei-anchor"></a>of theatrical display—Yet Peregrinus may have honestly desired to teach +contempt for death—Stoic suicide—The scene at the pyre—The last words +of Peregrinus—Lucian creates a myth and sees it grow—Testimony of A. +Gellius as to Peregrinus—The power of the later Cynicism—The ideal Cynic +in Epictetus—An ambassador of God—Kindred of Cynicism and Monasticism—Cultivated +Cynics—The character of Demetrius, a leader of the +philosophic opposition—Cynic attitude to popular religion—Oenomaus a +pronounced rationalist—Disbelief in oracles—The character of Demonax—His +great popular influence—Prosecuted for neglect of religious observances—His +sharp sayings—Demonstrations of reverence for him at his death—The +career of Dion Chrysostom—His conversion during his exile—Becomes +a preacher with a mission to the Roman world—The character of his eighty +orations—He is the rhetorical apostle of a few great truths—His idea of +philosophy—His pessimism about the moral state of the world—A +materialised civilisation—Warning to the people of Tarsus—Rebukes the +feuds of the Bithynian cities—A sermon at Olbia on the Black Sea—The +jealousies of the Asiatic towns—Prusa and Apamea—Sermon on civic +harmony—He assails the vices and frivolity of the Alexandrians—His +prose idyll—Simple pastoral life in Euboea—The problems and vices of city +life exposed—Dion on true kingship—The vision of the Two Peaks—The +ideal king—The sermon at Olympia inspired by the Zeus of Pheidias—Its +majesty and benignity—Sources of the idea of God—The place of art in +religion—Relative power of poetry and sculpture to express religious truth—Pheidias +defends his anthropomorphism—His Zeus a God of mercy and +peace</p> + +<p class="tei tei-p" style="text-align: right; margin-bottom: 1.00em">Pages <a href="#Pg334" class="tei tei-ref" style="text-align: right">334</a>-383</p> + +<p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em">CHAPTER III</p> + +<p class="tei tei-p" style="text-align: center; margin-bottom: 0.90em"><span style="font-size: 90%">THE PHILOSOPHIC THEOLOGIAN</span></p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">The pagan revival and the growth of superstition called for a theodicy—Old +Roman religion was still powerful—But there was an immense accretion +of worships from the conquered countries—And an immense growth in the +belief in genii, dreams, omens, and oracles—Yet amid the apparent chaos, +there was a tendency, in the higher minds, to monotheism—The craving +for a moral God in sympathy with man—The ideas of Apuleius, Epictetus, +M. Aurelius—The change in the conception of God among the later Stoics—God +no longer mere Force or Fate or impersonal Reason—He is a Father +and Providence, giving moral support and comfort—The attitude of the +later Stoics to external worship and anthropomorphic imagery—How was +the ancient worship to be reconciled with purer conceptions of the Divine?—God +being so remote, philosophy may discover spiritual help in all the +religions of the past—The history of Neo-Pythagoreanism—Apollonius +of Tyana—His attitude to mythology—His mysticism and ritualism—Plutarch’s +associations and early history—His devotion to Greek tradition—His +social life—His Lives of the great Greeks and Romans—He is a +moralist rather than a pure philosopher—The tendency of philosophy in his +day was towards the formation of character—The eclecticism of the time—Plutarch’s +attitude to Platonism and Stoicism—His own moral system +was drawn from various schools—Precepts for the formation of +character—<span class="tei tei-pb" id="pagexvii">[pg xvii]</span><a name="Pgxvii" id="Pgxvii" class="tei tei-anchor"></a>Plutarch on freedom and necessity—His contempt for rhetorical philosophy—Plutarch +on Tranquillity—How to grow daily—The pathos of life—The +need for a higher vision—How to reconcile the God of philosophy with the +ancient mythology was the great problem—Plutarch’s conception of God—His +cosmology mainly that of the <span class="tei tei-hi"><span style="font-style: italic">Timaeus</span></span>—The opposition between the +philosophic idea of God and the belief of the crowd was an old one—Yet +great political and spiritual changes had made it a more urgent question—The +theology of Maximus of Tyre—His pure conception of God, combined +with tolerance of legend and symbolism—Myth not to be discarded, but +interpreted by philosophy, to discover the kernel of truth which is +reverently veiled—The effort illustrated by the treatise of Plutarch on +Isis and Osiris—Its theory of Evil and daemonic powers—The Platonist +daemonology—The history of daemons traced from Hesiod—The conception +of daemons justified by Maximus—The daemonology of the early Greek +philosophers—The nature of daemons as conceived by Maximus and +Plutarch—The ministering spirits of Maximus—The theory of bad daemons +enabled Plutarch to explain the grossness of myth and ritual—The +bad daemons a <span class="tei tei-hi"><span style="font-style: italic">damnosa hereditas</span></span>—The triumphant use made of the +theory by the Christian Apologists—The daemonology of Plutarch was +also used to explain the inspiration or the silence of the ancient oracles—<span class="tei tei-q">“The +oracles are dumb”</span>—Yet in the second century, to some extent, +Delphi revived—Questions as to its inspiration debated—The quality of +Delphic verse—The theory of inspiration—Concurrent causes of it—The +daemon of the shrine may depart—The problem of inspiration illustrated +by a discussion on the daemon of Socrates—What was it?—The result of +the inquiry is that the human spirit, at its best, is open to influences from +another world</p> + +<p class="tei tei-p" style="text-align: right; margin-bottom: 1.00em">Pages <a href="#Pg384" class="tei tei-ref" style="text-align: right">384</a>-440</p> + +<p class="tei tei-p" style="text-align: center; margin-bottom: 1.20em"><span style="font-size: 120%">BOOK IV</span></p> + +<p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em">CHAPTER I</p> + +<p class="tei tei-p" style="text-align: center; margin-bottom: 0.90em"><span style="font-size: 90%">SUPERSTITION</span></p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">Superstition a term of shifting meaning—Plutarch’s treatise on Superstition—Why +it is worse than atheism—Immense growth of superstition in the +first century, following on a decay of old religion—Forgotten rites and +fallen temples—The revival of Augustus—The power of astrology—The +Emperors believed in it and dreaded it—Tiberius and Thrasyllus at +Capreae—The attitude of Nero, Otho, and Vitellius to astrology—The +superstition of the Flavian Emperors—And of Hadrian and M. Aurelius—The +superstition of the literary class—The Elder Pliny—Suetonius—Tacitus—His +wavering treatment of the supernatural—How it may be +explained by the character of the age—Epictetus on divination—The +superstition of Aelian of Praeneste—His credulity and his anathemas +on the sceptics—P. Aelius Aristides—His history and character—His +illness of thirteen years—Was he a simple devotee?—The influence of +<span class="tei tei-pb" id="pagexviii">[pg xviii]</span><a name="Pgxviii" id="Pgxviii" class="tei tei-anchor"></a>rhetorical training on him—The temples of healing in his time—Their +organisation and routine—Recipes by dreams in the temples of Asclepius, +Isis, and Serapis—Medical skill combined with superstition—The amusements +and cheerful social life of these temple-hospitals were powerful +healers—The ailments of Aristides and his journeys in quest of health—Strange +divine prescriptions astonish the medical attendants—Their own +heroic remedies—Epiphanies of the Gods—The return of his rhetorical +power—The debt is repaid in the Sacred Orations—The treatise on dreams +by Artemidorus—His idea of founding a science of dreams—His enormous +industry in collecting materials—His contempt for less scientific interpreters—His +classification of dreams and methods of interpretation—The +new oracles—The failure of the old was not so complete as it is sometimes +represented—The revival of Delphi—The history of the oracle of Alexander +of Abonoteichos—His life and character—How he played on the +superstition of the Paphlagonians—The business-like management of the +oracle—Its fees and revenue—Its secret methods—Its fame spreads everywhere—Oracles +in many tongues—Rutilianus, a great noble, espouses +Alexander’s daughter—The Epicureans resist the impostor, but in vain—The +mysteries of Glycon—Alexander, a second Endymion—Immense +superstition of the time—Apotheosis in the air—The cult of Antinous—And +of M. Aurelius—In Croton there were more gods than men!—The +growing faith in daemons and genii—The evidence of inscriptions as to the +adoption of local deities all over the world—Revived honours of classic +heroes—The belief in recurring miracle—Christian and pagan were equally +credulous—The legend of the <span class="tei tei-q">“Thundering Legion”</span>—Sorcery in Thessaly—The +lawless romance of Apuleius</p> + +<p class="tei tei-p" style="text-align: right; margin-bottom: 1.00em">Pages <a href="#Pg443" class="tei tei-ref" style="text-align: right">443</a>-483</p> + +<p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em">CHAPTER II</p> + +<p class="tei tei-p" style="text-align: center; margin-bottom: 0.90em"><span style="font-size: 90%">BELIEF IN IMMORTALITY</span></p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">The conception of immortality determined by the idea of God—Religion supplies +the assurance denied by philosophy—Vagueness of the conception natural +and universal—<span class="tei tei-q">“It doth not yet appear what we shall be”</span>—Confused and +various beliefs on the subject in the Early Empire—The cult of the Manes +in old Italian piety—The guardianship of the tomb, and call for perpetual +remembrance—The eternal sleep—The link between the living and the dead—The +craving for continued human sympathy with the shade in its eternal +home—The Lemures and the Lemuria—Visitations from the other world—The +<span class="tei tei-hi"><span style="font-style: italic">Mundus</span></span> in every Latin town—The general belief in apparitions illustrated +from the <span class="tei tei-hi"><span style="font-style: italic">Philopseudes</span></span> of Lucian, from the Younger Pliny, Suetonius, +Dion Cassius, and Maximus of Tyre—The eschatology of Virgil a mixture +of different faiths—Scenes from the Inferno of the <span class="tei tei-hi"><span style="font-style: italic">Aeneid</span></span>—Its Pythagorean +elements—How Virgil influenced later conceptions of the future state—Scepticism +and credulity in the first century—Perpetuity of heathen +beliefs—The inscriptions, as to the future state, must be interpreted with +care and discrimination—The phrases often conventional, and springing +from different orders of belief—Inscriptions frankly atheistic or sensualist—Ideas +of immortality among the cultivated class—The influence of +<span class="tei tei-pb" id="pagexix">[pg xix]</span><a name="Pgxix" id="Pgxix" class="tei tei-anchor"></a>Lucretius—The Stoic idea of coming life, and the Peripatetic—The +influence of Platonism—In the last age of the Republic, and the first of the +Empire, educated opinion was often sceptical or negative—J. Caesar, the +Elder Pliny, Tacitus—The feeling of Hadrian—Epictetus on immortality—Galen—His +probable influence on M. Aurelius—The wavering attitude of +M. Aurelius on immortality—How he could reconcile himself by a saintly +ideal to the resignation of the hope of a future life—His sadness and +pessimism fully justified by the circumstances of the time—<span class="tei tei-q">“Thou hast +come to shore, quit the ship”</span>—Change in the religious character long +before M. Aurelius—Seneca’s theology as it moulded his conception of +immortality—A new note in Seneca—The influence of Pythagorean and +Platonic conceptions in modifying Stoicism—The revival of Pythagoreanism +in the first century—Its tenets and the secret of its power—Apollonius of +Tyana on immortality—His meeting with the shade of Achilles—Plutarch +and Maximus of Tyre on immortality—Plutarch’s arguments for the faith +in it—The Delays of Divine Vengeance—But, like Plato, Plutarch feels +that argument on such a subject must be reinforced by poetic imagination—The +myths of Thespesius of Soli and Timarchus in Plutarch—Mythic +scenery of the eternal world</p> + +<p class="tei tei-p" style="text-align: right; margin-bottom: 1.00em">Pages <a href="#Pg484" class="tei tei-ref" style="text-align: right">484</a>-528</p> + +<p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em">CHAPTER III</p> + +<p class="tei tei-p" style="text-align: center; margin-bottom: 0.90em"><span style="font-size: 90%">THE OLD ROMAN RELIGION</span></p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">The decay of old religion in the last age of the Republic—Its causes—Influence +of Greek philosophy and rationalism—Distinction drawn between the +religion of philosophy and that of the State—The moral and religious +results—Sceptical conformity or desuetude of ancient rites—The religious +revival of Augustus—How far a matter of policy—Ancient temples +and worships restored—The position of Pontifex Maximus—How the +Emperors utilised the dignity and kept a firm hold on the old religion—The +religious character of the early Emperors—The force of antiquarian +sentiment in the second century—The Inscriptions plainly show that the +popular faith in old Latin religion was still strong—The revival of the +Arval brotherhood—Its history and ritual described—A stronghold of +imperial power—How the Arval College supported and flattered the +Emperors—How the cultivated class reconciled themselves to the rudest +forms of the ancient religion—The philosophic reconciliation—The influence +of patriotism in compelling men to support a religion which was intertwined +with all social and political life—The sentiment powerful down to the +end of paganism—But other religious ideas were in the air, preparing the +triumph of the cults of the East</p> + +<p class="tei tei-p" style="text-align: right; margin-bottom: 1.00em"><a href="#Pg529" class="tei tei-ref" style="text-align: right">529</a>-546</p> + +<p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em">CHAPTER IV</p> + +<p class="tei tei-p" style="text-align: center; margin-bottom: 0.90em"><span style="font-size: 90%">MAGNA MATER</span></p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">The fascination of the worship of the Great Mother—It was still powerful in +the days of S. Augustine—Its arrival from Pessinus in 204 <span class="tei tei-hi"><span style="font-size: 75%">B.C.</span></span>—The +<span class="tei tei-pb" id="pagexx">[pg xx]</span><a name="Pgxx" id="Pgxx" class="tei tei-anchor"></a>history of its growing influence—The taurobolium in the second century—The +legend and its interpretations—The Megalesia in spring—The priesthood—The +sacred colleges of the worship—Evidence of the Inscriptions—The +worship in country places—Vagabond priests in Thessaly described by +Apuleius—Picture of their wild orgies—The problem of these eastern +cults—From a gross origin, they became transmuted into a real spiritual +power—The elevation of Magna Mater—The rite of the taurobolium—Its +history in Asia Minor—Its immense influence in the last age of the +Empire—A challenge to the Church—The history of the taurobolium in +the West from the Inscriptions—Description of the scene from Prudentius—The +connection of Magna Mater with Mithra and other deities</p> + +<p class="tei tei-p" style="text-align: right; margin-bottom: 1.00em">Pages <a href="#Pg547" class="tei tei-ref" style="text-align: right">547</a>-559</p> + +<p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em">CHAPTER V</p> + +<p class="tei tei-p" style="text-align: center; margin-bottom: 0.90em"><span style="font-size: 90%">ISIS AND SERAPIS</span></p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">Their long reign in Europe—Established at Peiraeus in the fourth century <span class="tei tei-hi"><span style="font-size: 75%">B.C.</span></span>—And +in Asia Minor—How the Egyptian cults had been transformed +under Greek influences—Greek settlers, soldiers, and travellers in Egypt +from the seventh century <span class="tei tei-hi"><span style="font-size: 75%">B.C.</span></span>—Greek and Egyptian gods identified—The +new propaganda of the Ptolemies—Theories of the origin of Serapis—The +new Egyptian Trinity—The influence of Greek mysticism—The worship +probably established in Campanian towns before 150 <span class="tei tei-hi"><span style="font-size: 75%">B.C.</span></span>—The religious +excitement in Italy in the early part of the second century <span class="tei tei-hi"><span style="font-size: 75%">B.C.</span></span>—The +Bacchanalian scandal—The apocryphal books of Numa—Efforts of the +Government in the first century <span class="tei tei-hi"><span style="font-size: 75%">B.C.</span></span> to repress the worship—A violent +struggle with varying fortunes—The triumvirs in 42 <span class="tei tei-hi"><span style="font-size: 75%">B.C.</span></span> erect a temple +of Isis—Persecution of eastern worships in the reign of Tiberius—Thenceforth +there was little opposition—Attitude of the Flavian Emperors—Domitian +builds a temple of Isis, 92 <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span>—The Egyptian worship +propagated from Alexandria by slaves, officials, philosophers, and savants—Votaries +in the imperial household—Spread of Isiac worship through +Europe—It reaches York—The secret of its fascination—The cult +appealed to many kinds of mind—Its mysticism—Its charm for women—Its +pomp and ceremonial—How a religion originally gross may be transformed—The +zoolatry of Egypt justified as symbolism by Greek philosophers—But +there is little trace of it in the Isiac worship of the West—Isis +becomes an all-embracing spiritual power—And Serapis is regarded by +Aristides as sovereign lord of life—Yet the worship never broke away from +the traditions of idolatry—It fostered an immense superstition—The +Petosiris—But there was undoubted spiritual power in the worship—The +initiation of Lucius—The faith in immortality—<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">εὐψύχει</span></span> on tombs—Impressive +ritual—Separation of the priesthood from the world—Description +of the daily offices—Matins and Vespers—Silent meditation—The great +festivals of the Isiac calendar—Ascetic preparation—The blessing of the +sacred ship—Description of the procession in Apuleius—The grades of +priests—The sacred guilds—The place of women—The priesthood an +aggressive power—The Isiac presbytery—Priestly rule of life—Tertullian +holds it up as an example—The popular charm of the Divine Mother</p> + +<p class="tei tei-p" style="text-align: right; margin-bottom: 1.00em"><a name="corrxx" id="corrxx" class="tei tei-anchor" style="text-align: right"></a><span class="tei tei-corr" style="text-align: right">Pages <a href="#Pg560" class="tei tei-ref" style="text-align: right">560</a>-584</span></p> + +<span class="tei tei-pb" id="pagexxi">[pg xxi]</span><a name="Pgxxi" id="Pgxxi" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em">CHAPTER VI</p> + +<p class="tei tei-p" style="text-align: center; margin-bottom: 0.90em"><span style="font-size: 90%">THE RELIGION OF MITHRA</span></p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">The causes which in the second century <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span> prepared the triumph of Mithra—Heliolatry +the natural goal of heathenism—Early history of Mithra +in the Vedas and Avestas—He is a moral power from the beginning—His +place in the Zoroastrian hierarchy—His relation to Ormuzd—The +influence of Babylon on the Persian worship—Mithra identified with +the Sun—The astral lore of Babylonia inseparable from Mithraism—Yet +Mithra and the Sun are distinct in the later Inscriptions—How Mithra +worship was modified in Asia Minor—The influence of Greek mythology, +philosophy, and art—The group of the Tauroctonus probably first +fashioned by a Pergamene artist—Mithra in literature—Herodotus—Xenophon—The +<span class="tei tei-hi"><span style="font-style: italic">Thebaid</span></span> of Statius—Plutarch—Lucian may have heard +the Mazdean litany—Mithra’s first coming to the West probably in the +reign of Tiberius—The earliest inscriptions of Mithraism belong to the +Flavian age—At the same time, the worship is established in Pannonia—The +earliest temples at Ostia and Rome—The power of Mithra in the +capital—The secret of the propaganda—Soldiers were the most effective +missionaries of Mithra—Slaves and imperial officials of every degree +propagate the Persian faith—Its progress traced around Rome and through +various regions of Italy, especially to the north—Mithra’s chapels in the +valleys of the Alps and on the roads to the Danube from Aquileia—Along +the line of the Danube—His remains abundant in Dacia and Pannonia—Chapels +at Aquincum and Carnuntum—The enthusiasm of certain +legions—The splendid remains of Mithra worship in Upper Germany in +the early part of the second century <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span>—Mithra passes on, through +Cologne and Boulogne, to London, Chester, York and the wall of +Hadrian—Mithra made least impression on W. Gaul, Spain, and N. +Africa—In spite of tolerance and syncretism, Mithraism never ceased to be +a Persian cult—The influence of astrology—The share of Babylonia in +moulding the worship—Yet Greek mystic influences had a large part in it—The +descent and ascent of the soul—Yet, although Mithraism came to +be a moral creed, it never ceased to be a cosmic symbolism—The great +elemental powers—The daemonology of Mithraism—Its affinity with the +later Neo Platonism—The evil effect of belief in planetary influences—The +struggle between formal and spiritual ideals of religion—The craving for +mediatorial sympathy in the moral life was urgent—Mithra was a mediator +both in a cosmic and a moral sense—He stands between Cautes and +Cautopates, and between Ormuzd and Ahriman—The legend of Mithra as +faintly recovered from the monuments—The <span class="tei tei-hi"><span style="font-style: italic">petra genetrix</span></span>—The adoration +of the shepherds—The fountain gushing at the arrow stroke—The legend +of the mystic bull—Its chase and slaughter—Its death as the source of +resurgent life—The mysterious reconciliation of Mithra and the Sun—Their +solemn agape—Various interpretations of the legend—Yet there was +a real spiritual meaning under it all—A religion of strenuous combat—How +it touched the Roman soldier on the Danube—Its eschatology—Its +promise of immortality and final triumph over evil—The sacramental +mystery of Mithraism—The daily offices, and the annual festivals—The +<span class="tei tei-pb" id="pagexxii">[pg xxii]</span><a name="Pgxxii" id="Pgxxii" class="tei tei-anchor"></a>mysteries of Mithra and the seven grades of initiation—Symbolic +ceremonies—The colleges of Mithra—Their influence in levelling social +distinctions—The suspicions of the Apologists—Description of a chapel of +Mithra—The form of the cave always preserved—The scene of full +initiation—Mithraism as an imperial cult and a support of imperial power—Sketch +of the history of imperial apotheosis—The historic causes which +aided it—The influence of Egypt and Persia on the movement—The +Persian attitude to kings—The Fortune of the monarch—How these ideas +blended with old Roman conceptions—The influence of Sun-worship in the +third century, in stimulating theocratic ideas—The Emperors appropriate +the titles and insignia of the Sun—The imperial house consecrate a temple +to Mithra at Carnuntum, twenty years before the conversion of Constantine—Could +Mithra ever have become the god of western Europe?—His +chances of success in the chaos of belief seemed promising—His syncretism +and tolerance, yet his exclusive claims—His moral charm—The fears of +the Fathers—Parallels between his legend and the Bible—His sacramental +system a travesty of the mysteries of the medieval church—Yet there +was a great gulf between the two religions—The weaknesses of Mithraism—It +did not appeal to women—It had no Mater Dolorosa—It offered little +human sympathy—And in its tolerance of other heathen systems lay its +great weakness—A Mithraist might be a votary of all the ancient gods—Mithraism +was rooted in nature-worship, and remained the patron of the +worst superstitions—Mithra belonged to the order which was passing +away</p> + +<p class="tei tei-p" style="text-align: right; margin-bottom: 1.00em">Pages <a href="#Pg585" class="tei tei-ref" style="text-align: right">585</a>-626</p> + + </div> +</div> +<div class="tei tei-body" style="margin-bottom: 6.00em; margin-top: 6.00em"> + <hr class="doublepage" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> + <div class="tei tei-pb"></div><a name="Pgxxiii" id="Pgxxiii" class="tei tei-anchor"></a> + <a name="toc5" id="toc5"></a><a name="pdf6" id="pdf6"></a> + <h1 class="tei tei-head" style="text-align: center; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">BOOK I.</span></h1> + + <h1 class="tei tei-head" style="text-align: center; margin-bottom: 2.88em; margin-top: 2.88em"><span class="tei tei-hi" style="text-align: center"><span style="font-size: 144%; font-style: italic">INFESTA VIRTUTIBUS TEMPORA</span></span></h1> + + <div class="tei tei-pb"></div><a name="Pgxxiv" id="Pgxxiv" class="tei tei-anchor"></a> + + <hr class="doublepage" /><div class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em"> +<span class="tei tei-pb" id="page1">[pg 1]</span><a name="Pg1" id="Pg1" class="tei tei-anchor"></a> +<a name="toc7" id="toc7"></a><a name="pdf8" id="pdf8"></a> +<h2 class="tei tei-head" style="text-align: center; margin-bottom: 2.88em; margin-top: 2.88em"><span style="font-size: 144%">CHAPTER I</span></h2> + +<h2 class="tei tei-head" style="text-align: center; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">THE ARISTOCRACY UNDER THE TERROR</span></h2> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The period of social history which we are about to study is +profoundly interesting in many ways, but not least in the +many contrasts between its opening and its close. It opens +with the tyranny of one of the worst men who ever occupied +a throne; it ends with the mild rule of a Stoic saint. It +begins in massacre and the carnage of civil strife; it closes +in the apparent triumph of the philosophic ideal, although +before the end of the reign of the philosophers the shadows +have begun to fall. The contrast of character between the two +princes is generally supposed to find a correspondence in the +moral character and ideals of the men over whom they ruled. +The accession of Vespasian which, after a deadly struggle, seemed +to bring the orgies of a brutal despotism to a close, is regarded +as marking not only a political, but a moral, revolution. It was +the dawn of an age of repentance and amendment, of beneficent +administration, of a great moral revival. We are bound to +accept the express testimony of a contemporary like +Tacitus,<a id="noteref_1" name="noteref_1" href="#note_1"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1</span></span></a> +who was not prone to optimist views of human progress, that +along with the exhaustion of the higher class from massacre +and reckless extravagance, the sober example of the new +emperor, and the introduction of fresh blood and purer manners +from the provinces, had produced a great moral improvement. +Even among the old noblesse, whose youth had fallen on the +age of wild licence, it is probable that a better tone asserted +itself at the beginning of what was recognised by all to be a +new order. The crushed and servile, who had easily learnt to +<span class="tei tei-pb" id="page2">[pg 2]</span><a name="Pg2" id="Pg2" class="tei tei-anchor"></a>imitate the wasteful vices of their oppressors, would probably, +with equal facility, at least affect to conform to the simpler +fashions of life which Vespasian inherited from his Sabine ancestors +and the old farm-house at Reate.<a id="noteref_2" name="noteref_2" href="#note_2"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2</span></span></a> The better sort, represented +by the circles of Persius, of Pliny and Tacitus, who had +nursed the ideal of Stoic or old Roman virtue in some retreat +on the northern lakes or in the folds of the Apennines, emerged +from seclusion and came to the front in the reign of Trajan. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Yet neither the language of Tacitus nor the testimony from +other sources justify the belief in any sudden moral revolution. +The Antonine age was undoubtedly an age of conscientious +and humane government in the interest of the subject; it was +even more an age of religious revival. But whether these +were accompanied by a corresponding elevation of conduct and +moral tone among the masses may well be doubted. On the +other hand the pessimism of satirist and historian who had +lived through the darkness of the Terror has probably +exaggerated the corruption of the evil days. If society at +large had been half as corrupt as it is represented by Juvenal, +it would have speedily perished from mere rottenness. The +Inscriptions, the Letters of the younger Pliny, even the pages +of Tacitus himself, reveal to us another world from that of +the satirist. On countless tombs we have the record or +the ideal of a family life of sober, honest industry, and pure +affection. In the calm of rural retreats in Lombardy or +Tuscany, while the capital was frenzied with vicious indulgence, +or seething with conspiracy and desolated by massacre, +there were many families living in almost puritan quietude, +where the moral standard was in many respects as high as +among ourselves. The worst period of the Roman Empire was +the most glorious age of practical Stoicism. The men of that +circle were ready, at the cost of liberty or life, to brave an +immoral tyranny; their wives were eager to follow them into +exile, or to die by their side.<a id="noteref_3" name="noteref_3" href="#note_3"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3</span></span></a> And even in the palace of Nero +there was a spotless Octavia, and slave-girls who were ready to +defend her honour at the cost of torture and death.<a id="noteref_4" name="noteref_4" href="#note_4"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">4</span></span></a> In the +darkest days, the violence of the bad princes spent itself on +<span class="tei tei-pb" id="page3">[pg 3]</span><a name="Pg3" id="Pg3" class="tei tei-anchor"></a>their nobles, on those whom they feared, or whom they wished +to plunder. The provinces, even under a Tiberius, a Nero, or +a Domitian, enjoyed a freedom from oppression which they +seldom enjoyed under the Republic.<a id="noteref_5" name="noteref_5" href="#note_5"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">5</span></span></a> Just and upright governors +were the rule and not the exception, and even an Otho +or a Vitellius, tainted with every private vice, returned from +their provincial governments with a reputation for integrity.<a id="noteref_6" name="noteref_6" href="#note_6"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">6</span></span></a> +Municipal freedom and self-government were probably at their +height at the very time when life and liberty in the capital +were in hourly peril. The great Stoic doctrine of the brotherhood +and equality of men, as members of a world-wide +commonwealth, which was destined to inspire legislation in +the Antonine age, was openly preached in the reigns of Caligula +and Nero. A softer tone—a modern note of pity for the +miserable and succour for the helpless—makes itself heard in +the literature of the first century.<a id="noteref_7" name="noteref_7" href="#note_7"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">7</span></span></a> The moral and mental +equality of the sexes was being more and more recognised in +theory, as the capacity of women for heroic action and self-sacrifice +was displayed so often in the age of the tyranny and +of the Stoic martyrs. The old cruelty and contempt for the +slave will not give way for many a generation; but the slave is +now treated by all the great leaders of moral reform as a being +of the same mould as his master, his equal, if not his superior, +in capacity for virtue. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The peculiar distinction of the Antonine age is not to be +sought in any great difference from the age preceding it in conduct +or moral ideals among the great mass of men. Nor can +it claim any literary distinction of decided originality, except +in the possession of the airy grace and half-serious mockery +of Lucian. Juvenal, Tacitus, and the younger Pliny, Suetonius +and Quintilian, Plutarch and Dion Chrysostom, were probably all +dead before Antoninus Pius came to the throne. After Hadrian’s +reign pure Roman literature, in any worthy sense, is extinct; +it dies away in that Sahara of the higher intellect which +stretches forward to the Fall of the Empire. There is no great +<span class="tei tei-pb" id="page4">[pg 4]</span><a name="Pg4" id="Pg4" class="tei tei-anchor"></a>historian after Tacitus; there is no considerable poet after +Statius and Juvenal, till the meteor-like apparition of Claudian +in the ominous reign of Honorius. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The material splendour and municipal life of the Antonine +age are externally its greatest glory. It was pre-eminently a +sociable age, an age of cities. From the wall of Hadrian to +the edge of the Sahara towns sprang up everywhere with as +yet a free civic life. It was an age of engineers and architects, +who turned villages into cities and built cities in the desert, +adorned with temples and stately arches and basilicas, and +feeding their fountains from the springs of distant hills. The +rich were powerful and popular; and never had they to pay +so heavily for popularity and power. The cost of civic feasts +and games, of forums and temples and theatres, was won by +flattery, or extorted by an inexorable force of public opinion +from their coffers. The poor were feasted and amused by their +social superiors who received a deference and adulation expressed +on hundreds of inscriptions. And it must be confessed +that these records of ambitious munificence and expectant +gratitude do not raise our conception of either the economic +or the moral condition of the age. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The glory of classic art had almost vanished; and yet, +without being able to produce any works of creative genius, +the inexhaustible vitality of the Hellenic spirit once more +asserted itself. After a long eclipse, the rhetorical culture of +Greece vigorously addressed itself in the reign of Hadrian to +the conquest of the West. Her teachers and spiritual directors +indeed had long been in every family of note. Her sophists +were now seen haranguing crowds in every town from the Don +to the Atlantic. The influence of the sophistic discipline in +education will be felt in the schools of Gaul, when Visigoth +and Burgundian will be preparing to assume the heritage of +the falling Empire.<a id="noteref_8" name="noteref_8" href="#note_8"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">8</span></span></a> From the early years of the second +century can be traced that great combined movement of the +Neo-Pythagorean and Platonist philosophies and the renovated +paganism which made a last stand against the conquering +Church in the reigns of Julian and Theodosius. Philosophy +became a religion, and devoted itself not only to the private +direction of character and the preaching of a higher life, but +<span class="tei tei-pb" id="page5">[pg 5]</span><a name="Pg5" id="Pg5" class="tei tei-anchor"></a>to the justification and unification of pagan faith. In spite +of its rather bourgeois ideal of material enjoyment and splendour, +the Antonine age, at least in its higher minds, was +an age of a purified moral sense and religious intuition. It +was, indeed, an age of spiritual contradictions. On the one +hand, not only was the old ritual of classical polytheism +scrupulously observed even by men like Plutarch and M. +Aurelius, but religious imagination was appropriating the +deities of every province, almost of every canton, embraced by +the Roman power. At the same time the fecundity of superstition +created hosts of new divinities and genii who peopled +every scene of human life.<a id="noteref_9" name="noteref_9" href="#note_9"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">9</span></span></a> On the other hand syncretism +was in the air. Amid all the confused ferment of devotion +a certain principle of unity and comprehension was asserting +itself, even in popular religion. The old gods were losing +their sharp-cut individuality; the provinces and attributes of +kindred deities tended to fade into one another, and melt into +the conception of a single central Power. The religions of Egypt +and the remoter East, with their inner monotheism, supported +by the promise of sacramental grace and the hope of immortality, +came in to give impetus to the great spiritual movement. +The simple peasant might cling to his favourite god, as his +Neapolitan descendant has his favourite saint. But an Apuleius, +an Apollonius, or an Alexander Severus<a id="noteref_10" name="noteref_10" href="#note_10"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">10</span></span></a> sought a converging +spiritual support in the gods and mysteries of every clime. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Platonist philosophy strove to give rational expression to +this movement, to reconcile cultivated moral sense with the +worships of the past, to find a bond between the vagrant religious +fancies of the crowd and the remote esoteric faith of the +philosophic few. On the higher minds, from whatever quarter, +a spiritual vision had opened, which was strange to the ancient +world, the vision of One who is no longer a mere Force, but +an infinite Father, Creator, Providence and Guardian, from +whom we come, to whom we go at death. Prayer to Him is a +communion, not the means of winning mere temporal blessings; +He is not gratified by bloody sacrifice; He is dishonoured by +immoral legend.<a id="noteref_11" name="noteref_11" href="#note_11"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">11</span></span></a> He cannot be imaged in gold or ivory graven +<span class="tei tei-pb" id="page6">[pg 6]</span><a name="Pg6" id="Pg6" class="tei tei-anchor"></a>by the most cunning hand, although the idealised human form +may be used as a secondary aid to devotion. These were some +of the religious ideas current among the best men, Dion Chrysostom, +Plutarch, Maximus of Tyre, which the Neo-Platonic +school strove to harmonise with the rites and legends of the +past. The means by which they tried to do so, and the measure +of their success, it is one purpose of this book to explain. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Antonine age saw for a brief space the dream of Plato +realised, when kings should be philosophers, and philosophers +should be kings. Philosophy had given up its detached and +haughty reserve, or outspoken opposition to imperial power. +In the second century it lent all its forces to an authority +which in the hands of the Antonine princes seemed to answer +to its ideals.<a id="noteref_12" name="noteref_12" href="#note_12"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">12</span></span></a> The votaries of the higher life, after their +persecution under the last cruel despot, rose to an influence +such as they had never wielded save in the Pythagorean aristocracies +of southern Italy. Philosophy now began to inspire +legislation and statesmanship.<a id="noteref_13" name="noteref_13" href="#note_13"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">13</span></span></a> Its professors were raised to +the consulship and great prefectures. Above all, it was +incarnate, as it were, in the ruler who, whatever we may think +of his practical success, brought to the duties of government a +loftiness of spiritual detachment which has never been equalled +by any ruler of men. Whether there was any corresponding +elevation of conduct or moral tone in the mass of men may +well be doubted by any one who has studied the melancholy +thoughts of the saintly emperor. Lucian and M. Aurelius +seem to be as hopeless about the moral condition of humanity +as Seneca and Petronius were in the darkest days of Nero’s +tyranny.<a id="noteref_14" name="noteref_14" href="#note_14"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">14</span></span></a> Such opinions, indeed, have little scientific value. +They are often the result of temperament and ideals, not of +trustworthy observation. But it would be rash to assume +that heightened religious feeling and the efforts of philosophy +had within a hundred years worked any wide-spread transformation +of character. It was, however, a great step in +advance that the idea of the principate, expounded by Seneca, +and the younger Pliny, as a clement, watchful, infinitely +<span class="tei tei-pb" id="page7">[pg 7]</span><a name="Pg7" id="Pg7" class="tei tei-anchor"></a>laborious earthly providence had been realised since the accession +of Trajan. It was easier to be virtuous in the reign +of M. Aurelius than in the reign of Nero, and it was especially +easier for a man of the highest social grade. The +example of the prince for good or evil must always powerfully +influence the class who are by birth or office nearest to the +throne. And bad example will be infinitely more corrupting +when it is reinforced by terror. A fierce, capricious tyranny +generates a class of vices which are perhaps more degrading +to human dignity, and socially more dangerous, than the +vices of the flesh. And the reign of such men as Caligula, +Nero, and Domitian not only stimulated the grossness of self-indulgence, +but superadded the treachery and servility of +cowardice. In order to appreciate fully what the world had +gained by the mild and temperate rule of the princes of the +second century, it is necessary to revive for a moment the +terrors of the Claudian Caesars. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The power of Seneca as a moral teacher has, with some +reservations, been recognised by all the ages since his time. +But equal recognition has hardly been given to the lurid +light which he throws, in random flashes, on the moral conditions +of his class under the tyranny of Caligula and Nero. +This may be due, perhaps, to a distrust of his artificial +declamation, and that falsetto note which he too often strikes +even in his most serious moments. Yet he must be an unsympathetic +reader who does not perceive that, behind the +moral teaching of Seneca, there lies an awful experience, a lifelong +torture, which turns all the fair-seeming blessings of +life, state and luxury and lofty rank, into dust and ashes. +There is a haunting shadow over Seneca which never +draws away, which sometimes deepens into a horror of darkness. +In whatever else Seneca may have been insincere, his +veiled references to the terrors of the imperial despotism +come from the heart. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Seneca’s life almost coincides with the Julio-Claudian +tyranny. He had witnessed in his early manhood the gloomy, +suspicious rule of Tiberius, when no day passed without an +execution,<a id="noteref_15" name="noteref_15" href="#note_15"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">15</span></span></a> when every accusation was deadly, when it might be +fatal for a poet to assail Agamemnon in tragic verse, or for a +<span class="tei tei-pb" id="page8">[pg 8]</span><a name="Pg8" id="Pg8" class="tei tei-anchor"></a>historian to praise Brutus and Cassius,<a id="noteref_16" name="noteref_16" href="#note_16"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">16</span></span></a> when the victims of +delation in crowds anticipated the mockery of justice by self-inflicted +death, or drank the poison even in the face of the +judges. Seneca incurred the jealous hatred of Caligula by a +too brilliant piece of rhetoric in the Senate,<a id="noteref_17" name="noteref_17" href="#note_17"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">17</span></span></a> and he has taken +his revenge by damning the monster to eternal infamy.<a id="noteref_18" name="noteref_18" href="#note_18"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">18</span></span></a> Not +even in Suetonius is there any tale more ghastly than that told +by Seneca of the Roman knight whose son had paid with his +life for a foppish elegance which irritated the tyrant.<a id="noteref_19" name="noteref_19" href="#note_19"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">19</span></span></a> On the +evening of the cruel day, the father received an imperial command +to dine. With a face betraying no sign of emotion, he +was compelled to drink to the Emperor, while spies were eagerly +watching every expression of his face. He bore the ordeal +without flinching. <span class="tei tei-q">“Do you ask why? He had another son.”</span> +Exiled to Corsica in the reign of Claudius,<a id="noteref_20" name="noteref_20" href="#note_20"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">20</span></span></a> Seneca bore the +sentence with less dignity than he afterwards met death. He +witnessed the reign of the freedmen, the infamies of Messalina, +the intrigues of Agrippina, and the treacherous murder of +Britannicus; he knew all the secrets of that ghastly court. +Installed as the tutor of the young Nero, he doubtless, if we +may judge by the treatise on Clemency, strove to inspire him +with a high ideal of monarchy as an earthly providence. He +probably at the same time discovered in the son of Cn. +Domitius Ahenobarbus and Agrippina the fatal heritage of a +vicious blood and the omens of a ghastly reign. The young +tiger was held on leash for the famous quinquennium by +Burrus and Seneca. It seemed only the device of a divine +tragic artist, by a brief space of calm and innocence, to deepen +the horror of the catastrophe. And, for Seneca, life darkened +terribly towards its close. With high purposes for the commonweal, +he had probably lent himself to doubtful means of +humouring his wayward pupil, perhaps even to crime.<a id="noteref_21" name="noteref_21" href="#note_21"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">21</span></span></a> His +enormous wealth, whether won from imperial favour, or gained +by usury and extortion,<a id="noteref_22" name="noteref_22" href="#note_22"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">22</span></span></a> his power, his literary brilliance, aroused +<span class="tei tei-pb" id="page9">[pg 9]</span><a name="Pg9" id="Pg9" class="tei tei-anchor"></a>a host of enemies, who blackened his character and excited the +fears or the jealousy of Nero. He had to bear the unenviable +distinction of a possible pretender to the principate.<a id="noteref_23" name="noteref_23" href="#note_23"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">23</span></span></a> He withdrew +into almost monastic seclusion, and even offered to resign +his wealth.<a id="noteref_24" name="noteref_24" href="#note_24"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">24</span></span></a> He strove to escape the evil eyes of calumny and +imperial distrust by the most abject renunciation. But he could +not descend from the precipice on which he hung; his elevation +was a crucifixion.<a id="noteref_25" name="noteref_25" href="#note_25"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">25</span></span></a> Withdrawn to a remote corner of his +palace, which was crowded with the most costly products of the +East, and surrounded by gardens which moved the envy of +Nero,<a id="noteref_26" name="noteref_26" href="#note_26"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">26</span></span></a> the fallen statesman sought calm in penning his counsels +to Lucilius, and bracing himself to meet the stealthy stroke +which might be dealt at any moment.<a id="noteref_27" name="noteref_27" href="#note_27"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">27</span></span></a> In reading many +passages of Seneca, you feel that you are sitting in some +palace on the Esquiline, reading the <span class="tei tei-hi"><span style="font-style: italic">Phaedo</span></span> or listening to the +consolations of a Stoic director, while the centurion from +the palace may at any moment appear with the last fateful +order. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Seneca, like Tacitus, has a remarkable power of moral +diagnosis. He had acquired a profound, sad knowledge of +the pathology of the soul. It was a power which was almost +of necessity acquired in that time of terror and suspicion, +when men lived in daily peril from seeming friends. There +never was a period when men more needed the art of reading +the secrets of character. Nor was there ever a time when +there were greater facilities for the study. Life was sociable +almost to excess. The Roman noble, unless he made himself +deliberately a recluse, spent much of his time in those social +meeting-places of which we hear so often,<a id="noteref_28" name="noteref_28" href="#note_28"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">28</span></span></a> where gossip and +criticism dealt mercilessly with character, where keen wits +were pitted against one another, sometimes in a deadly game, +and where it might be a matter of life or death to pierce the +armour of dissimulation.<a id="noteref_29" name="noteref_29" href="#note_29"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">29</span></span></a> Seneca had long shone in such circles. +In his later years, if he became a recluse, he was also a spiritual +director. And his Letters leave little doubt that many a restless +or weary spirit laid bare its secret misery to him, for advice or +<span class="tei tei-pb" id="page10">[pg 10]</span><a name="Pg10" id="Pg10" class="tei tei-anchor"></a>consolation. Knowing well the wildest excesses of fantastic +luxury, all the secrets of the philosophic confessional, the +miseries of a position oscillating between almost princely state +and monastic renunciation, the minister of Nero, with a self-imposed +cure of souls, had unrivalled opportunities of ascertaining +the moral condition of his class. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Seneca is too often a rhetorician, in search of striking +effects and vivid phrase. And, like all rhetoricians, he is often +inconsistent. At times he appears to regard his own age as +having reached the very climax of insane self-indulgence. And +yet, in a calmer mood, he declares his belief that the contemporaries +of Nero were not worse than the contemporaries of +Clodius or Lucullus, that one age differs from another rather +in the greater prominence of different vices.<a id="noteref_30" name="noteref_30" href="#note_30"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">30</span></span></a> His pessimism +extends to all ages which have been allured by the charm of +ingenious luxury from the simplicity of nature. In the fatal +progress of society, the artificial multiplication of human wants +has corrupted the idyllic innocence of the far-off Eden, where +the cope of heaven or the cave was the only shelter, and the +skin-clad savage made his meal on berries and slaked his thirst +from the stream.<a id="noteref_31" name="noteref_31" href="#note_31"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">31</span></span></a> It is the revolutionary dream of Rousseau, +revolting from the oppression and artificial luxury of the <span class="tei tei-hi"><span style="font-style: italic">Ancien +Régime</span></span>. Seneca’s state of nature is the antithesis of the +selfish and materialised society in which he lived. Our early +ancestors were not indeed virtuous in the strict sense.<a id="noteref_32" name="noteref_32" href="#note_32"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">32</span></span></a> For +virtue is the result of struggle and philosophic guidance. But +their instincts were good, because they were not tempted. +They enjoyed in common the natural bounties of mother earth.<a id="noteref_33" name="noteref_33" href="#note_33"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">33</span></span></a> +Their fierceness of energy spent itself on the beasts of the +chase. They lived peaceably in willing obedience to the +gentle paternal rule of their wisest and best, with no lust of +gold or power, no jealousy and hatred, to break a contented +and unenvious harmony. The great disturbers of this primeval +peace were avarice and luxury.<a id="noteref_34" name="noteref_34" href="#note_34"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">34</span></span></a> The moment when the first +nugget flashed its baleful temptations on the eyes of the +roaming hunter was the beginning of all human guilt and +misery.<a id="noteref_35" name="noteref_35" href="#note_35"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">35</span></span></a> Selfish greed, developing into insatiable appetite, is +<span class="tei tei-pb" id="page11">[pg 11]</span><a name="Pg11" id="Pg11" class="tei tei-anchor"></a>the original sin which turned the garden into wilderness. +In individualist cravings men lost hold on the common wealth +of nature. Luxury entered on its downward course, in the +search for fresh food and stimulus for appetite, till merely superfluous +pleasures led on to those from which untainted nature +recoils.<a id="noteref_36" name="noteref_36" href="#note_36"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">36</span></span></a> Man’s boasted conquests over nature, the triumphs +of his perverted ingenuity, have bred an illimitable lust, +ending in wearied appetite; they have turned those who were +brothers into cunning or savage beasts. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Such a theory of society has, of course, no value or interest +in itself. Its interest, like that of similar <span class="tei tei-hi"><span style="font-style: italic">à priori</span></span> dreams, +lies in the light which it sheds on the social conditions which +gave it birth. Like the Germany of Tacitus, and the Social +Contract of Rousseau, Seneca’s theory of the evolution of +humanity is an oblique satire on the vices of his own age. +And not even in Tacitus or Suetonius are to be found more +ghastly revelations of a putrescent society, and the ennui and +self-loathing which capricious sensualism generates in spirits +born for something higher. It may be worth noting that the +vices which Seneca treats as most prevalent and deadly are +not so much those of sexual impurity, although they were rife +enough in his day, as those of greed, gross luxury, treacherous +and envious cruelty, the weariness of jaded nerves and exhausted +capacities of indulgence.<a id="noteref_37" name="noteref_37" href="#note_37"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">37</span></span></a> It is not the coarse vices of the +Suburra, but the more deadly and lingering maladies of the +Quirinal and the Esquiline which he is describing. There is a +universal lust of gold:<a id="noteref_38" name="noteref_38" href="#note_38"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">38</span></span></a> riches are the one ornament and stay +of life. And yet in those days a great fortune was only a +splendid servitude.<a id="noteref_39" name="noteref_39" href="#note_39"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">39</span></span></a> It had to be guarded amid perpetual +peril and envy. The universal greed and venality are worthily +matched by the endless anxiety of those who have won the +prize. Human life has become a scene of cruel and selfish +egotism, a ferocious struggle of beasts of prey, eager for rapine, +and heedless of those who go down in the obscene struggle.<a id="noteref_40" name="noteref_40" href="#note_40"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">40</span></span></a> +It is an age when men glorify the fortunate and trample on +the fallen. The cunning and cruelty of the wild beast on the +throne have taught a lesson of dissimulation to the subject. + <span class="tei tei-pb" id="page12">[pg 12]</span><a name="Pg12" id="Pg12" class="tei tei-anchor"></a>At such a court it is a miracle to reach old age, and the feat +can only be accomplished by accepting insult and injury with +a smiling face.<a id="noteref_41" name="noteref_41" href="#note_41"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">41</span></span></a> For him who goes undefended by such +armour of hypocrisy there is always ready the rack, the +poisoned cup, the order for self-murder. It is characteristic +of the detachment of Seneca that he sees the origin of this +hateful tyranny. No modern has more clearly discerned the +far-reaching curse of slavery.<a id="noteref_42" name="noteref_42" href="#note_42"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">42</span></span></a> Every great house is a +miniature of the Empire under a Caligula or Nero, a nursery +of pretenders capable of the same enormities. The unchecked +power of the master, which could, for the slightest faults, an ill-swept +pavement, an unpolished dish, or a sullen look, inflict the +most brutal torture,<a id="noteref_43" name="noteref_43" href="#note_43"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">43</span></span></a> produced those cold hearts which gloated +over the agony of gallant men in the arena, and applauded +in the Senate the tyrant’s latest deed of blood. And the +system of household slavery enervated character while it made +it heartless and cruel. The Inscriptions confirm Seneca’s +picture of the minute division of functions among the household, +to anticipate every possible need or caprice of the master.<a id="noteref_44" name="noteref_44" href="#note_44"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">44</span></span></a> +Under such a system the master became a helpless dependent. +There is real truth, under some ludicrous exaggeration, in the +tale of a Roman noble, taking his seat in his sedan after the +bath, and requiring the assurance of his slave that he was +really seated.<a id="noteref_45" name="noteref_45" href="#note_45"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">45</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It is little wonder that on such lives an utter weariness +should settle, the disgust of oversated appetite, which even the +most far-fetched luxuries of the orient, the most devilish +ingenuity of morbid vice, could hardly arouse. Yet these +jaded souls are tortured by an aimless restlessness, which frets +and chafes at the slow passing of the hours,<a id="noteref_46" name="noteref_46" href="#note_46"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">46</span></span></a> or vainly hopes +to find relief in change of scene.<a id="noteref_47" name="noteref_47" href="#note_47"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">47</span></span></a> The more energetic spirits, +with no wholesome field for energy, developed into a class +which obtained the name of <span class="tei tei-q">“Ardeliones.”</span> Seneca,<a id="noteref_48" name="noteref_48" href="#note_48"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">48</span></span></a> Martial,<a id="noteref_49" name="noteref_49" href="#note_49"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">49</span></span></a> +and the younger Pliny<a id="noteref_50" name="noteref_50" href="#note_50"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">50</span></span></a> have left us pictures of these idle +<span class="tei tei-pb" id="page13">[pg 13]</span><a name="Pg13" id="Pg13" class="tei tei-anchor"></a>busybodies, hurrying round the forums, theatres, and great +houses, in an idle quest of some trivial object of interest, +waiting on patrons who ignore their existence, following some +stranger to the grave, rushing pell-mell to the wedding of a +much-married lady, or to a scene in the law courts, returning at +nightfall, worn out with these silly labours, to tread the same +weary round next day. Less innocent were they who daily +gathered in the <span class="tei tei-hi"><span style="font-style: italic">circuli</span></span>,<a id="noteref_51" name="noteref_51" href="#note_51"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">51</span></span></a> to hear and spread the wildest rumours +about the army on the frontier, to kill a woman’s reputation +with a hint, to find a sinister meaning in some imperial order, +or to gloat in whispers over the last highly-coloured tale of +folly or dark guilt from the palace. It was a perilous enjoyment, +for, with a smiling face, some seeming friend was probably +noting every hint which might be tortured into an +accusation before the secret tribunal on the Palatine, or +angling for a sneer which might cost its author a fortune, or +send him to the rocks of Gyarus. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +In reading Seneca’s writings, especially those of his last +years, you are conscious of a horror which hardly ever takes +definite shape, a thick stifling air, as it were, charged with +lightning. Again and again, you feel a dim terror closing in +silently and stealthily, with sudden glimpses of unutterable +torture, of cord and rack and flaming tunic.<a id="noteref_52" name="noteref_52" href="#note_52"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">52</span></span></a> You seem to see +the sage tossing on his couch of purple under richly <a name="corr13" id="corr13" class="tei tei-anchor"></a><span class="tei tei-corr">panelled</span> +ceilings of gold, starting at every sound in the wainscot,<a id="noteref_53" name="noteref_53" href="#note_53"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">53</span></span></a> as he +awaits the messenger of death. It is not so much that +Seneca fears death itself, although we may suspect that his +nerves sometimes gave the lie to his principles. He often +hails death as welcome at any age, as the deliverer who strikes +off the chain and opens the prison door, the one harbour on a +tempestuous and treacherous sea.<a id="noteref_54" name="noteref_54" href="#note_54"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">54</span></span></a> He is grateful for having +always open this escape from life’s long torture, and boldly +claims the right to anticipate the executioner. The gloom of +Seneca seems rather to spring from a sense of the terrible con<span class="tei tei-pb" id="page14">[pg 14]</span><a name="Pg14" id="Pg14" class="tei tei-anchor"></a>trast between wealth and state and an ignominious doom which +was ever ready to fall. And to his fevered eye all stately rank +seems at last but a precipice overhanging the abyss, a mark for +treacherous envy or the spitefulness of Fortune.<a id="noteref_55" name="noteref_55" href="#note_55"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">55</span></span></a> <span class="tei tei-q">“A great +fortune is a great servitude,”</span><a id="noteref_56" name="noteref_56" href="#note_56"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">56</span></span></a> which, if it has been hard to +win, is harder still to guard. And all life is full of these +pathetic contrasts. Pleasure is nearest neighbour to pain; the +summer sea in a moment is boiling in the tempest; the labour +of long years is scattered in a day; there is always terror lurking +under our deepest peace. And so we reach the sad gospel of +a universal pessimism; <span class="tei tei-q">“nothing is so deceitful and treacherous +as the life of man.”</span><a id="noteref_57" name="noteref_57" href="#note_57"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">57</span></span></a> No one would knowingly accept such a +fatal gift, of which the best that can be said is that the torture +is short, that our first moment of existence is the first stage to +the grave.<a id="noteref_58" name="noteref_58" href="#note_58"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">58</span></span></a> Thus to Seneca, with all his theoretical indifference +to things external to the virtuous will, with all his admiration +for the invulnerable wisdom, withdrawn in the inner citadel of +the soul, and defying the worst that tyrants or fortune could +inflict, the <span class="tei tei-hi"><span style="font-style: italic">taedium vitae</span></span> became almost unendurable. The +interest of all this lies, not in Seneca’s inconsistency, but in the +nightmare which brooded on such minds in the reign of Nero. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Something of the gloom of Seneca was part of the evil +heritage of a class, commanding inexhaustible wealth and +assailed by boundless temptations to self-indulgence, which +had been offered by the conquest of East and West. The +weary senses failed to respond to the infinite sensual seductions +which surrounded the Roman noble from his earliest years. +If he did not succeed in squandering his fortune, he often +exhausted too early his capacity for healthy joy in life, and +the nemesis of sated appetite and disillusionment too surely +cast its shadow over his later years. Prurient slander was +rife in those days, and we are not bound to accept all its +tales about Seneca. Yet there are passages in his writings +which leave the impression that, although he may have +cultivated a Pythagorean <a name="corr14" id="corr14" class="tei tei-anchor"></a><span class="tei tei-corr">asceticism</span> in his youth,<a id="noteref_59" name="noteref_59" href="#note_59"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">59</span></span></a> he did not +<span class="tei tei-pb" id="page15">[pg 15]</span><a name="Pg15" id="Pg15" class="tei tei-anchor"></a>altogether escape the taint of his time.<a id="noteref_60" name="noteref_60" href="#note_60"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">60</span></span></a> His enormous +fortune did not all come by happy chance or the bounty of +the emperor.<a id="noteref_61" name="noteref_61" href="#note_61"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">61</span></span></a> His gardens and palace, with all its priceless +furniture, must have been acquired because at one time he +felt pleasure in such luxuries. A soul so passionate in its +renunciation may, according to laws of human nature, have +been once as passionate in indulgence. In his case, as so +often in the history of the Church, the saint may have had a +terrible repentance. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It is probable, however, that this pessimism is more the +result of the contrast between Seneca’s ideal of the principate, +and the degradation of its power in the hands of his pupil +Nero. Seneca may have been regarded once as a possible +candidate for the throne, but he was no conspirator or revolutionary.<a id="noteref_62" name="noteref_62" href="#note_62"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">62</span></span></a> +He would have condemned the visionaries +whose rudeness provoked even the tolerant Vespasian.<a id="noteref_63" name="noteref_63" href="#note_63"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">63</span></span></a> In a +letter, which must have been written during the Neronian +terror, he emphatically repudiates the idea that the votaries of +philosophy are refractory subjects. Their great need is quiet +and security. They should surely reverence him who, by his +sleepless watch, guards what they most value, just as, on a +merchantman, the owner of the most precious part of the +cargo will be most grateful for the protection of the god +of the sea.<a id="noteref_64" name="noteref_64" href="#note_64"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">64</span></span></a> Seneca would have his philosophic brethren +give no offence by loud self-assertion or a parade of superior +wisdom.<a id="noteref_65" name="noteref_65" href="#note_65"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">65</span></span></a> In that deceitful dawn of his pupil’s reign, Seneca +had written a treatise in which he had striven to charm him +by the ideal of a paternal monarchy, in the consciousness of +its god-like power ever delighting in mercy and pity, tender to +the afflicted, gentle even to the criminal. It is very much the +ideal of Pliny and Dion Chrysostom under the strong and +temperate rule of Trajan.<a id="noteref_66" name="noteref_66" href="#note_66"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">66</span></span></a> Addressed to one of the worst +emperors, it seems, to one looking back, almost a satire. Yet +we should remember that, strange as it may seem, Nero, +with all his wild depravity, appears to have had a strange +charm for many, even to the end. The men who trembled +<span class="tei tei-pb" id="page16">[pg 16]</span><a name="Pg16" id="Pg16" class="tei tei-anchor"></a>under the sombre and hypocritical Domitian, regretted the +wild gaiety and bonhomie of Nero, and each spring, for +years after his death, flowers were laid by unknown hands +upon his grave.<a id="noteref_67" name="noteref_67" href="#note_67"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">67</span></span></a> The charm of boyhood, with glimpses of +some generous instincts, may for a time have deceived even +the experienced man of the world and the brooding analyst of +character. But it is more probable that the piece is rather a +warning than a prophecy. Seneca had watched all the caprices +of an imperial tyrant, drunk with a sense of omnipotence, +having in his veins the maddening taint of ancestral vice,<a id="noteref_68" name="noteref_68" href="#note_68"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">68</span></span></a> +with nerves unstrung by maniacal excesses, brooding in the vast +solitudes of the Palatine till he became frenzied with terror, +striking down possible rivals, at first from fear or greed,<a id="noteref_69" name="noteref_69" href="#note_69"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">69</span></span></a> in the +end from the wild beast’s lust for blood, and the voluptuary’s +delight in suffering. The prophecy of the father as to the +future of Agrippina’s son<a id="noteref_70" name="noteref_70" href="#note_70"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">70</span></span></a> found probably an echo in the fears +of his tutor. But, in spite of his forebodings, Seneca thought +the attempt to save him worth making. He first appeals to +his imagination. Nero has succeeded to a vicegerency of God +on earth.<a id="noteref_71" name="noteref_71" href="#note_71"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">71</span></span></a> He is the arbiter of life and death, on whose word +the fortunes of citizens, the happiness or misery of whole +peoples depend. His innocence raises the highest hopes.<a id="noteref_72" name="noteref_72" href="#note_72"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">72</span></span></a> +But the imperial task is heavy, and its perils are appalling. +The emperor is the one bond by which the world-empire is +held together;<a id="noteref_73" name="noteref_73" href="#note_73"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">73</span></span></a> he is its vital breath. Man, the hardest of all +animals to govern,<a id="noteref_74" name="noteref_74" href="#note_74"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">74</span></span></a> can only be governed long by love, and love +can only be won by beneficence and gentleness to the frowardness +of men. In his god-like place, the prince should imitate +the mercy of the gods.<a id="noteref_75" name="noteref_75" href="#note_75"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">75</span></span></a> Wielding illimitable power, he is yet +the servant of all, and cannot usurp the licence of the private +subject. He is like one of the heavenly orbs, bound by inevitable +law to move onward in a fixed orbit, unswerving and +unresting. If he relies on cruel force, rather than on +clemency, he will sink to the level of the tyrant and meet +<span class="tei tei-pb" id="page17">[pg 17]</span><a name="Pg17" id="Pg17" class="tei tei-anchor"></a>his proper fate.<a id="noteref_76" name="noteref_76" href="#note_76"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">76</span></span></a> Cruelty in a king only multiplies his +enemies and envenoms hatred. In that fatal path there is no +turning back. The king, once dreaded by his people, loses +his nerve and strikes out blindly in self-defence.<a id="noteref_77" name="noteref_77" href="#note_77"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">77</span></span></a> The +atmosphere of treachery and suspicion thickens around him, +and, in the end, what, to his maddened mind, seemed at first a +stern necessity becomes a mere lust for blood. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It has been suggested that Seneca was really, to some extent, +the cause of the grotesque or tragic failure of Nero.<a id="noteref_78" name="noteref_78" href="#note_78"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">78</span></span></a> The +rhetorical spirit, which breathes through all Seneca’s writings, +may certainly be an evil influence in the education of a ruler +of men. The habit of playing with words, of aiming at +momentary effect, with slight regard to truth, may inspire the +excitable vanity of the artist, but is hardly the temper for +dealing with the hard problems of government. And the +dazzling picture of the boundless power of a Roman emperor, +which Seneca put before his pupil, in order to heighten his +sense of responsibility, might intoxicate a mind naturally prone +to grandiose visions, while the sober lesson would be easily +forgotten. The spectacle of <span class="tei tei-q">“the kingdoms of the world and +all the glory of them”</span> at his feet was a dangerous temptation +to a temperament like Nero’s.<a id="noteref_79" name="noteref_79" href="#note_79"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">79</span></span></a> Arrogance and cruelty were +in the blood of the Domitii. Nero’s grandfather, when only +aedile, had compelled the censor to give place to him; he +had produced Roman matrons in pantomime, and given gladiatorial +shows with such profusion of cruelty, as to shock that +not very tender-hearted age.<a id="noteref_80" name="noteref_80" href="#note_80"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">80</span></span></a> The father of the emperor, in +addition to crimes of fraud, perjury, and incest, had, in the +open forum, torn out the eye of a Roman knight, and deliberately +trampled a child under his horse’s feet on the Appian +Way.<a id="noteref_81" name="noteref_81" href="#note_81"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">81</span></span></a> Yet such is the strange complexity of human nature, +that Nero seems by nature not to have been destitute of some +generous and amiable qualities. We need not lay too much +stress on the innocence ascribed to him by Seneca.<a id="noteref_82" name="noteref_82" href="#note_82"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">82</span></span></a> Nor need +we attribute to Nero’s initiative the sound or benevolent measures +which characterised the beginning of his reign. But he showed +<span class="tei tei-pb" id="page18">[pg 18]</span><a name="Pg18" id="Pg18" class="tei tei-anchor"></a>at one time some industry and care in performing his judicial +work.<a id="noteref_83" name="noteref_83" href="#note_83"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">83</span></span></a> He saw the necessity, in the interests of public health +and safety, of remodelling the narrow streets and mean insanitary +dwellings of Rome.<a id="noteref_84" name="noteref_84" href="#note_84"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">84</span></span></a> His conception of the Isthmian +canal, if the engineering problem could have been conquered, +would have been an immense boon to traders with the Aegean. +Even his quinquennial festival, inspired by the Greek contests +in music and gymnastic,<a id="noteref_85" name="noteref_85" href="#note_85"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">85</span></span></a> represented a finer ideal of such gatherings, +which was much needed by a race devoted to the coarse +realism of pantomime and the butchery of the arena. Fierce and +incalculably capricious as he could be, Nero, at his best, had +also a softer side. He had a craving for love and appreciation<a id="noteref_86" name="noteref_86" href="#note_86"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">86</span></span></a>; +some of his cruelty was probably the revenge for the denial +of it. He was singularly patient of lampoons and invective +against himself.<a id="noteref_87" name="noteref_87" href="#note_87"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">87</span></span></a> Although he could be brutal in his treatment +of women, he also knew how to inspire real affection, and perhaps +in a few cases return it. He seems to have had something of +real love for Acte, his mistress. His old nurses consoled him +in his last hour of agony, and, along with the faithful Acte, +laid the last of his race in the vault of the Domitii.<a id="noteref_88" name="noteref_88" href="#note_88"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">88</span></span></a> Nero +must have had something of that charm which leads women in +every age to forget faults, and even crimes in the men whom +they have once loved. And the strange, lingering superstition, +which disturbed the early Church, and which looked for his +reappearance down to the eleventh century, could hardly have +gathered around an utterly mean and mediocre character.<a id="noteref_89" name="noteref_89" href="#note_89"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">89</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +When Nero uttered the words <span class="tei tei-q">“Qualis artifex pereo,”</span><a id="noteref_90" name="noteref_90" href="#note_90"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">90</span></span></a> he +gave not only his own interpretation of his life, he also revealed +one great secret of its ghastly failure. It may be admitted +that Nero had a certain artistic enthusiasm, a real ambition to +excel.<a id="noteref_91" name="noteref_91" href="#note_91"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">91</span></span></a> He painted with some skill, he composed verses not +without a certain grace. In spite of serious natural defects, +he took endless pains to acquire the technique of a singer. +Far into the night he would sit in rapt enthusiasm listening to +<span class="tei tei-pb" id="page19">[pg 19]</span><a name="Pg19" id="Pg19" class="tei tei-anchor"></a>the effects of Terpnus, and trying to copy them.<a id="noteref_92" name="noteref_92" href="#note_92"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">92</span></span></a> His artistic +tour in Greece, which lowered him so much in the eyes of the +West, was really inspired by the passion to find a sympathetic +audience which he could not find at Rome. And, in spite of +his arrogance and vanity, he had a wholesome deference for the +artistic judgment of Greece. Yet it is very striking that in the +records of his reign, the most damning accusation is that he +disgraced the purple by exhibitions on the stage. His songs +to the lyre, his impersonation of the parturient Canace or the +mad Hercules, did as much to cause his overthrow as his +murders of Britannicus and Agrippina.<a id="noteref_93" name="noteref_93" href="#note_93"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">93</span></span></a> The stout Roman +soldier and the Pythagorean apostle have the same scorn +for the imperial charioteer and actor. A false literary +ambition, born of a false system of education, was the bane +of Roman culture for many ages. The dilettante artist on +the throne in the first century had many a successor in the +literary arts among the grand seigneurs of the fifth. They +could play with their ingenious tricks of verse in sight of +the Gothic camp-fires. He could contend for the wreath at +Olympia when his faithful freedman was summoning him +back by the news that the West was seething with revolt.<a id="noteref_94" name="noteref_94" href="#note_94"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">94</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Nero’s mother had dissuaded him from the study of philosophy; +his tutor debarred him from the study of the manly +oratory of the great days.<a id="noteref_95" name="noteref_95" href="#note_95"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">95</span></span></a> The world was now to learn the +meaning of a false artistic ambition, divorced from a sense +of reality and duty. Aestheticism may be only a love of +sensational effects, with no glimpse of the ideal. It may be +a hypocritical materialism, screening itself under divine names. +In this taste Nero was the true representative of his age. It +was deeply tainted with that mere passion for the grandiose +and startling, and for feverish intellectual effects, which a true +culture spurns as a desecration of art.<a id="noteref_96" name="noteref_96" href="#note_96"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">96</span></span></a> Mere magnitude and +portentousness, the realistic expression of physical agony, the +coarse flush of a half-sensual pleasure, captivated a vulgar +taste, to which crapulous excitement and a fever of the +senses took the place of the purer ardours and visions of the +<span class="tei tei-pb" id="page20">[pg 20]</span><a name="Pg20" id="Pg20" class="tei tei-anchor"></a>spirit.<a id="noteref_97" name="noteref_97" href="#note_97"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">97</span></span></a> Nero paid the penalty of outraging the conventional +prejudices of the Roman. And yet he was in some respects +in thorough sympathy with the masses. His lavish games +and spectacles atoned to some extent for his aberrations of +Hellenism. He was generous and wasteful, and he encouraged +waste in others,<a id="noteref_98" name="noteref_98" href="#note_98"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">98</span></span></a> and waste is always popular till the bill has +to be paid. He was a <span class="tei tei-q">“cupitor incredibilium.”</span><a id="noteref_99" name="noteref_99" href="#note_99"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">99</span></span></a> The province +of Africa was ransacked to find the fabled treasure of Dido.<a id="noteref_100" name="noteref_100" href="#note_100"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">100</span></span></a> +Explorers were sent to pierce the mysterious barrier of the +Caucasus, and discover the secret sources of the Nile. He had +great engineering schemes which might seem baffling even to +modern skill, and which almost rivalled the wildest dreams of +the lunatic brain of Caligula.<a id="noteref_101" name="noteref_101" href="#note_101"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">101</span></span></a> His Golden House, in a park +stretching from the Palatine to the heights of the Esquiline, +was on a scale of more than oriental magnificence. At last +the master of the world was properly lodged. With colonnades +three miles long, with its lakes and pastures and sylvan glades, +it needed only a second Nero in Otho to dream of adding to +its splendour.<a id="noteref_102" name="noteref_102" href="#note_102"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">102</span></span></a> To such a prince the astrologers might well +predict another monarchy enthroned on Mount Zion, with +the dominion of the East.<a id="noteref_103" name="noteref_103" href="#note_103"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">103</span></span></a> The materialist dreamer was, like +Napoleon I., without a rudimentary moral sense. Stained +with the foulest enormities himself, he had a rooted conviction +that virtue was a pretence, and that all men were equally +depraved.<a id="noteref_104" name="noteref_104" href="#note_104"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">104</span></span></a> His surroundings gave him some excuse for +thinking so. He was born into a circle which believed chiefly +in <span class="tei tei-q">“the lust of the eye and the pride of life.”</span> He formed a +circle many of whom perished in the carnage of Bedriacum. +With a treasury drained by insane profusion, Nero resorted to +rapine and judicial murder to replenish it.<a id="noteref_105" name="noteref_105" href="#note_105"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">105</span></span></a> The spendthrift +seldom has scruples in repairing his extravagance. The +temples were naturally plundered by the man who, having no +religion, was at least honest enough to deride all religions.<a id="noteref_106" name="noteref_106" href="#note_106"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">106</span></span></a> +The artistic treasures of Greece were carried off by the votary +of Greek art; the gold and silver images of her shrines were +<span class="tei tei-pb" id="page21">[pg 21]</span><a name="Pg21" id="Pg21" class="tei tei-anchor"></a>sent to the melting-pot.<a id="noteref_107" name="noteref_107" href="#note_107"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">107</span></span></a> Ungrateful testators paid their due +penalty after death; and delation, watching every word or +gesture, skilfully supplied the needed tale of victims for plunder. +It is all a hackneyed story. Yet it is perhaps necessary to +revive it once more to explain the suppressed terror and +lingering agony of the last days of Seneca. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The impressions of the Terror which we receive from +Seneca are powerful and almost oppressive. A thick atmosphere +of gloom and foreboding seems to stifle us as we turn +his pages. But Seneca deals rather in shadowy hint and +veiled suggestion than in definite statement. For the minute +picture of that awful scene of degradation we must turn to +Tacitus. He wrote in the fresh dawn of an age of fancied +freedom, when the gloom of the tyranny seemed to have +suddenly vanished like an evil dream. Yet he cannot shake +off the sense of horror and disgust which fifteen years of +ignoble compliance or silent suffering have burnt into his soul. +Even under the manly, tolerant rule of Trajan, he hardly seems +to have regained his breath.<a id="noteref_108" name="noteref_108" href="#note_108"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">108</span></span></a> He can scarcely believe that +the light has come at last. His attitude to the tyranny is +essentially different from that of Seneca. The son of the +provincial from Cordova views the scene rather as the cosmopolitan +moralist, imperilled by his huge fortune and the +neighbourhood of the terrible palace. Tacitus looks at it as +the Roman Senator, steeped in all old Roman tradition, caring +little for philosophy, but caring intensely for old Roman dignity +and the prestige of that great order, which he had seen humbled +and decimated.<a id="noteref_109" name="noteref_109" href="#note_109"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">109</span></span></a> The feeling of Seneca is that of a Stoic monk, +isolated in a corner of his vast palace, now trembling before +the imperial jealousy, which his wealth and celebrity may +draw down upon him, and again seeking consolation in +thoughts of God and eternity which might often seem to +belong to Thomas à Kempis. The tone of Tacitus is sometimes +that of a man who should have lived in the age of the +Samnite or the Carthaginian wars, before luxury and factious +ambition had sapped the moral strength of the great aristocratic +caste, while his feelings are divided between grim anger at +<span class="tei tei-pb" id="page22">[pg 22]</span><a name="Pg22" id="Pg22" class="tei tei-anchor"></a>a cruel destiny, and scornful regret for the weakness and the +self-abandonment of a class which had been once so great. +The feelings of Seneca express themselves rather in rhetorical +self-pity. The feelings of Tacitus find vent in words which +sometimes veil a pathos too proud for effusive utterance, sometimes +cut like lancet points, and which, in their concentrated +moral scorn, have left an eternal brand of infamy on names +of historic renown. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +More than forty years had passed between the date of +Seneca’s last letters to Lucilius and the entry of Tacitus on his +career as a historian.<a id="noteref_110" name="noteref_110" href="#note_110"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">110</span></span></a> He was a child when Seneca died.<a id="noteref_111" name="noteref_111" href="#note_111"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">111</span></span></a> +His life is known to us only from a few stray glimpses in the +Letters of Pliny,<a id="noteref_112" name="noteref_112" href="#note_112"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">112</span></span></a> eked out by the inferences of modern +erudition. As a young boy, he must have often heard the +tales of the artistic follies and the orgies of Nero, and the +ghastly cruelties of the end of his reign. As a lad of fifteen, he +may have witnessed something of the carnival of blood and +lust which appropriately closed the régime of the Julio-Claudian +line. He entered on his <span class="tei tei-hi"><span style="font-style: italic">cursus honorum</span></span> in the reign +of Vespasian, and attained the praetorship under Domitian.<a id="noteref_113" name="noteref_113" href="#note_113"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">113</span></span></a> +A military command probably withdrew him from Rome for +three years during the tyranny of the last Flavian.<a id="noteref_114" name="noteref_114" href="#note_114"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">114</span></span></a> He was +consul suffectus in 97, and then held the proconsulship of Asia. +It cannot be doubted from his own words that, as a senator, +he had to witness tamely the Curia beset with soldiery, the +noblest women driven into exile, and men of the highest rank +and virtue condemned to death on venal testimony in the secret +tribunal of the Alban Palace. His hand helped to drag +Helvidius to the dungeon, and was stained with the blood of +Senecio. He lived long enough under a better prince to +leave an unfading picture of the tragedy of solitary and +remorseless power, but not long enough to forget the horrors +and degradation through which he had passed. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The claim of Tacitus to have been uninfluenced by passion +<span class="tei tei-pb" id="page23">[pg 23]</span><a name="Pg23" id="Pg23" class="tei tei-anchor"></a>or partiality<a id="noteref_115" name="noteref_115" href="#note_115"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">115</span></span></a> has been disputed by a modern school of critics.<a id="noteref_116" name="noteref_116" href="#note_116"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">116</span></span></a> +Sometimes, from a love of Caesarism and strong government, +sometimes from the scholarly weakness for finding a new +interpretation of history, the great historic painter of the +Julio-Claudian despotism has been represented as an acrid +rhetorician of the Senatorial reaction, a dreamer who looks +back wistfully to the old Republic, belonging to one of those +haughty circles of the old régime which were always in chronic +revolt, which lived in an atmosphere of suspicion and poisonous +gossip, and nourished its dreams and hatreds till fiction +and fact melted into one another in gloomy retrospect.<a id="noteref_117" name="noteref_117" href="#note_117"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">117</span></span></a> He +is the great literary avenger of the Senate after its long +sanguinary conflict with the principate, using the freedom of +the new order to blacken the character of princes who had +been forced, in the interests of the world-wide empire, to fight +and to crush a selfish and narrow-minded caste.<a id="noteref_118" name="noteref_118" href="#note_118"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">118</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The weakness of all such estimates of Tacitus lies in their +failure to recognise the complex nature of the man, the +mingled and crossing influences of training, official experience, +social environment, and lofty moral ideals<a id="noteref_119" name="noteref_119" href="#note_119"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">119</span></span></a>; it lies even more +in a misconception of his aims as a historian. Tacitus was a +great orator, and the spirit of the rhetorical school, combined +with the force and dexterity of style which it could communicate, +left the greatest Roman historians with a less +rigorous sense of truth than their weakest modern successors +often possess.<a id="noteref_120" name="noteref_120" href="#note_120"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">120</span></span></a> No Roman ever rose to the Thucydidean +conception of history. Moreover Tacitus, although originally +not of the highest social rank,<a id="noteref_121" name="noteref_121" href="#note_121"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">121</span></span></a> belonged to the aristocratic +class by sympathy and associations. Like Suetonius, he +necessarily drew much of his information from the memories +of great houses and the tales of the elders who had lived +through the evil days.<a id="noteref_122" name="noteref_122" href="#note_122"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">122</span></span></a> He acquired thus many of the +<span class="tei tei-pb" id="page24">[pg 24]</span><a name="Pg24" id="Pg24" class="tei tei-anchor"></a>prejudices of a class which, from its history, and still more +from its education, sought its ideals in the past rather than +in the future. He mingled in those circles, which in every +age disguise the meanness and bitterness of gossip by the +airy artistic touch of audacious wit, polished in many social +encounters. He had himself witnessed the triumph of delation +and the cold cruelty of Domitian. He had shared in +the humiliation of the Senate which had been cowed into +acquiescence in his worst excesses. And the spectacle had +inspired him with a horror of unchecked power in the hands +of a bad man, and a gloomy distrust of that human nature +which could sink to such ignoble servility.<a id="noteref_123" name="noteref_123" href="#note_123"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">123</span></span></a> Yet on the +other hand Tacitus had gained practical experience in high +office, both as soldier and administrator, which has always a +sobering effect on the judgment. He realised the difficulties +of government and the unreasonableness of ordinary men. +Hence he has no sympathy with a doctrinaire and chimerical +opposition even under the worst government.<a id="noteref_124" name="noteref_124" href="#note_124"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">124</span></span></a> However much +he might respect the high character of the philosophic +enthusiasts of the day, he distrusted their theatrical defiance +of power, and he threw his shield over a discreet reserve, +which could forget that it was serving a tyrant in serving +the commonwealth.<a id="noteref_125" name="noteref_125" href="#note_125"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">125</span></span></a> Tacitus may at times express himself +with a stern melancholy bitterness, which might at first +seem to mark him as a revolutionary dreamer, avenging an +outraged political ideal. Such an interpretation would be a +grave mistake, which he would himself have been the first to +correct. The ideal which he is avenging is not a political, +but a moral ideal.<a id="noteref_126" name="noteref_126" href="#note_126"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">126</span></span></a> The bitter sadness is that of the profound +analyst of character, with a temperament of almost feverish +intensity and nervous force. The interest of history to +Thucydides and Polybius lies in the political lessons which +it may teach posterity. Its interest to Tacitus lies in the +discovery of hidden motives and the secret of character, in +watching the stages of an inevitable degeneracy, the moral +preparation for a dark, inglorious end. And the analyst +<span class="tei tei-pb" id="page25">[pg 25]</span><a name="Pg25" id="Pg25" class="tei tei-anchor"></a>was a curiously vivid painter of character, the character of +individuals, of periods, and of peoples. His portraits burn +themselves into the imaginative memory, so that the impression, +once seized, can never be lost. Tiberius and Claudius +and Nero, Messalina and Agrippina, in spite of the most +mordant criticism, will live for ever as they have been +portrayed by the fervid imagination of Tacitus. Nor is he +less searching and vivid in depicting the collective feeling +and character of masses of men. We watch the alternating +fury and repentance of the mutinous legions of Germanicus,<a id="noteref_127" name="noteref_127" href="#note_127"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">127</span></span></a> +or the mingled fierceness and sorrow with which they +wandered among the bleaching bones on the lost battlefield +of Varus,<a id="noteref_128" name="noteref_128" href="#note_128"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">128</span></span></a> or the passion of grief and admiration with which +the praetorian cohorts kissed the self-inflicted wounds of +Otho.<a id="noteref_129" name="noteref_129" href="#note_129"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">129</span></span></a> Or, again, we follow the changing moods of the +Roman populace, passing from anger and grief to short-lived +joy, and then to deep silent sorrow, at the varying rumours +from the East about the health of Germanicus.<a id="noteref_130" name="noteref_130" href="#note_130"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">130</span></span></a> In Tacitus +events are nearly always seen in their moral setting. The +misery and shame of the burning of the Capitol by the +Vitellians are heightened by the thought that the catastrophe +is caused by the madness of civil strife.<a id="noteref_131" name="noteref_131" href="#note_131"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">131</span></span></a> In the awful +conflict which raged from street to street, the horror consists +in the mixture of cruelty and licence. The baths and +brothels and taverns are crowded at the very hour when the +neighbouring ways are piled with corpses and running with +blood; the rush of indulgence paused not for a moment; men +seemed to revel in the public disasters. There was bloodshed +enough in the days of Cinna and Sulla, but the world +was at least spared such a carnival of lust.<a id="noteref_132" name="noteref_132" href="#note_132"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">132</span></span></a> Even in +reporting or imagining the speech of Galgacus to his warriors +on the Grampians,<a id="noteref_133" name="noteref_133" href="#note_133"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">133</span></span></a> even in the pictures of the German +tribes,<a id="noteref_134" name="noteref_134" href="#note_134"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">134</span></span></a> the ethical interest is always foremost. The cruel +terror of the prince, the effeminacy and abandoned adulation +of the nobles, the grossness and fierceness of the masses, +contrasted with the loyalty, chastity, and hardihood of the +German clans, seem to have dimly foreshadowed to Tacitus +<span class="tei tei-pb" id="page26">[pg 26]</span><a name="Pg26" id="Pg26" class="tei tei-anchor"></a>a danger from which all true Romans averted their eyes till +the end.<a id="noteref_135" name="noteref_135" href="#note_135"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">135</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The key to the interpretation of Tacitus is to regard him +as a moralist rather than a politician. And he is a moralist +with a sad, clinging pessimism.<a id="noteref_136" name="noteref_136" href="#note_136"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">136</span></span></a> He is doomed to be the +chronicler of an evil time, although he will save from oblivion +the traces and relics of ancient virtue.<a id="noteref_137" name="noteref_137" href="#note_137"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">137</span></span></a> He has Seneca’s +pessimist theory of evolution. The early equality and peace and +temperance have been lost through a steady growth of greed +and egotistic ambition.<a id="noteref_138" name="noteref_138" href="#note_138"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">138</span></span></a> It is in the past we must seek our +ideals; it is from the past we derive our strength. With +the same gloomy view of his contemporaries as M. Aurelius +had,<a id="noteref_139" name="noteref_139" href="#note_139"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">139</span></span></a> he holds vaguely a similar view of cycles in human +affairs.<a id="noteref_140" name="noteref_140" href="#note_140"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">140</span></span></a> And probably the fairest hope which ever visited the +mind of Tacitus was that of a return to the simplicity of a long +gone age. He hailed the accession of Vespasian and of Trajan +as a happy change to purer manners and to freedom of speech.<a id="noteref_141" name="noteref_141" href="#note_141"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">141</span></span></a> +But the reign of Vespasian had been followed by the gloomy +suspicious despotism of Domitian. Who could be sure about +the successors of Trajan? Tacitus hardly shared the enthusiasm +and exuberant hopes expressed by his friend Pliny in his +<span class="tei tei-hi"><span style="font-style: italic">Panegyric</span></span>. It was a natural outbreak of joy at escaping from +the dungeon, and the personal character of Trajan succeeded +in partially veiling the overwhelming force of the emperor +under the figment of the freely accepted rule of the first citizen. +Tacitus no doubt felt as great satisfaction as his friend at the +suppression of the informers, the restored freedom of speech, +the recovered dignity of the Senate, the prince’s respect for old +republican forms and etiquette.<a id="noteref_142" name="noteref_142" href="#note_142"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">142</span></span></a> He felt probably even keener +pleasure that virtue and talent had no longer to hide themselves +from a jealous eye, and that the whole tone of society +was being raised by the temperate example of the emperor. +But he did not share Pliny’s illusions as to the prince’s altered +position under the new régime. The old Republic was gone +for ever.<a id="noteref_143" name="noteref_143" href="#note_143"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">143</span></span></a> It was still the rule of one man, on whose character +<span class="tei tei-pb" id="page27">[pg 27]</span><a name="Pg27" id="Pg27" class="tei tei-anchor"></a>everything depended. He would never have joined Plutarch +and Dion in exalting the emperor to the rank of vicegerent +of God. With his experience and psychologic skill, he +was bound to regard all solitary power as a terrible danger +both to its holder and his subjects.<a id="noteref_144" name="noteref_144" href="#note_144"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">144</span></span></a> <span class="tei tei-q">“Capax imperii, nisi +imperasset”</span> condenses a whole disquisition on imperialism. +In truth, Tacitus, like many thoughtful students of politics, +had little faith in mere political forms and names.<a id="noteref_145" name="noteref_145" href="#note_145"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">145</span></span></a> They are +often the merest imposture: they depend greatly on the spirit +and social tone which lie behind them. In the abstract, +perhaps, Tacitus would have given a preference to aristocracy. +But he saw how easily it might pass into a selfish despotism.<a id="noteref_146" name="noteref_146" href="#note_146"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">146</span></span></a> +He had no faith in the people or in popular government, with +its unstable excitability. He admitted that the conquests of +Rome, egotistic ambition, and the long anarchy of the Civil +Wars had made the rule of one inevitable. But monarchy +easily glides into tyranny, and he accepts the Empire only as a +perilous necessity which may be justified by the advent of a +good prince. The hereditary succession, which had been grafted +on the principate of Augustus, had inflicted on the world a +succession of fools or monsters. The only hope lay in elevating +the standard of virtue, and in the choice of a worthy successor +by the forms of adoption.<a id="noteref_147" name="noteref_147" href="#note_147"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">147</span></span></a> The one had in his own time given +the world a Domitian, and was destined within three generations +to give it a Commodus. The other secured to it the peace and +order of the age of which Tacitus saw the dawn.<a id="noteref_148" name="noteref_148" href="#note_148"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">148</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The motive of Tacitus was essentially ethical, and his moral +standard was in many respects lofty. Yet his standard was +sometimes limited by the prejudices of his class. He cherished +the old Roman ideal of <span class="tei tei-q">“virtus”</span> rather than the Stoic gospel +of a cosmopolitan brotherhood of man.<a id="noteref_149" name="noteref_149" href="#note_149"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">149</span></span></a> Like Pliny, he felt +little horror at gladiatorial combats,<a id="noteref_150" name="noteref_150" href="#note_150"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">150</span></span></a> although he may have had +a certain contempt for the rage for them. He had probably +far less humane feelings than Pliny on the subject of slavery.<a id="noteref_151" name="noteref_151" href="#note_151"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">151</span></span></a> +<span class="tei tei-pb" id="page28">[pg 28]</span><a name="Pg28" id="Pg28" class="tei tei-anchor"></a>While he admired many of the rude virtues of the Germans, +he prayed Heaven that their tribal blood-feuds might last for +ever.<a id="noteref_152" name="noteref_152" href="#note_152"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">152</span></span></a> He has all the faith of Theognis in the moral value of +blood and breeding. He feels a proud satisfaction in recording +the virtues of the scion of a noble race, and degeneracy from +great traditions moves his indignant pity.<a id="noteref_153" name="noteref_153" href="#note_153"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">153</span></span></a> He sometimes +throws a veil over the degenerates.<a id="noteref_154" name="noteref_154" href="#note_154"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">154</span></span></a> The great economic +revolution which was raising the freedman, the petty trader, +the obscure provincial, to the top, he probably regarded with +something of Juvenal’s suspicion and dislike. The new man +would have needed a fine character, or a great record of service, +to commend him to Tacitus.<a id="noteref_155" name="noteref_155" href="#note_155"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">155</span></span></a> But, with all these defects of +hard and narrow prejudice, Tacitus maintains a lofty ideal of +character, a severe enthusiasm for the great virtues which are +the salt of every society. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Of the early nurture of Tacitus nothing is directly known. +But we may be permitted to imagine him tenderly yet strictly +guarded from the taint of slave nurses<a id="noteref_156" name="noteref_156" href="#note_156"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">156</span></span></a> by a mother who was +as unspotted as Julia Procilla, the mother of his hero Agricola.<a id="noteref_157" name="noteref_157" href="#note_157"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">157</span></span></a> +What importance he attached to this jealous care of a good +woman, what a horror he had of the incitements to cruelty +and lust which surrounded the young Roman from his cradle, +are to be traced in many a passage coming from the heart. His +ideal of youthful chastity and of the pure harmony of a single +wedded union, reveals to us another world from the scene of +heartless, vagrant intrigue, on which Ovid wasted his brilliant +gifts. His taste, if not his principles, revolted against the coarse +seductions of the spectacles and the wasteful grossness of the +banquets of his time.<a id="noteref_158" name="noteref_158" href="#note_158"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">158</span></span></a> He envies the Germans their freedom +from these great corrupters of Roman character, from the lust +for gold, and the calculating sterility which cut itself from +nature’s purest pleasure, to be surrounded on the deathbed by a +crowd of hungry, shameless sycophants. While Tacitus had a +burning contempt for the nerveless cowardice and sluggishness +which degraded so many of his order,<a id="noteref_159" name="noteref_159" href="#note_159"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">159</span></span></a> he may have valued +<span class="tei tei-pb" id="page29">[pg 29]</span><a name="Pg29" id="Pg29" class="tei tei-anchor"></a>even to excess, although it is hardly possible to do so, the +virtues of the strenuous soldier. Proud submission to authority, +proud, cold endurance in the face of cruel hardship and +enormous odds, readiness to sacrifice even life at the call of +the State, must always tower over the safe aspirations of +an untried virtue. The soldier, though he never knows it, +is the noblest of idealists. The ideal of Tacitus, although he +sees his faults of temper,<a id="noteref_160" name="noteref_160" href="#note_160"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">160</span></span></a> was probably the character of his +father-in-law, Agricola, grave, earnest and severe, yet with a +mingled clemency, free from all vulgar avarice or ostentation +of rank, from all poisonous jealousy, an eager ambitious warrior, +yet one knowing well how to temper audacious energy with +prudence.<a id="noteref_161" name="noteref_161" href="#note_161"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">161</span></span></a> Tacitus would probably have sought his ideal +among those grey war-worn soldiers on a dangerous frontier, +half warrior and half statesman, just and clement, stern in +discipline, yet possessing the secret of the Roman soldier’s love, +the men who were guarding the Solway, the Rhine, and the +Danube, while their brethren in the Senate were purchasing +their lives or their ease by adulation and treachery. Yet, after +all, Tacitus was too great for such a limited ideal. He could +admire faith and courage and constancy in any rank.<a id="noteref_162" name="noteref_162" href="#note_162"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">162</span></span></a> With +profound admiration and subdued pathos, he tells how the +freedwoman Epicharis, racked and fainting in every limb with +the extremity of torture, refused to tell the secret of the +Pisonian conspiracy, and by a voluntary death shamed the +knights and nobles who were ready to betray their nearest +kin.<a id="noteref_163" name="noteref_163" href="#note_163"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">163</span></span></a> The slave girls of the empress, who defiantly upheld +her fair fame, under the last cruel ordeal, are honoured by a +like memorial.<a id="noteref_164" name="noteref_164" href="#note_164"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">164</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The deepest feeling of Tacitus about the early Empire +seems to have been that it was fatal to character both in +prince and subject. This conviction he has expressed with the +burning intensity of the artist. He could never have penned +one of those laborious paragraphs of Suetonius which seem +transcribed from a carefully kept note-book, with a lifeless +catalogue of the vices, the virtues, and the eccentricities of the +subject. For Tacitus, history is a living and real thing, not a +matter of mere antiquarian interest. He has seen a single +<span class="tei tei-pb" id="page30">[pg 30]</span><a name="Pg30" id="Pg30" class="tei tei-anchor"></a>lawless will, unchecked by constitutional restraints or ordinary +human feeling, making sport of the lives and fortunes of men. +He has seen the sons of the proudest houses selling their +ancestral honour for their lives, betraying their nearest and +dearest, and kissing the hand which was reeking with innocent +blood.<a id="noteref_165" name="noteref_165" href="#note_165"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">165</span></span></a> When he looked back, he saw that, for more than +fifteen years, with brief intervals, virtue had been exiled or +compelled to hide itself in impotent seclusion, and that power +and wealth had been the reward of perfidy and grovelling self-abasement.<a id="noteref_166" name="noteref_166" href="#note_166"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">166</span></span></a> +The brooding silence of those years of humiliating +servitude did not extinguish the faith of Tacitus in human +virtue, but it almost extinguished his faith in a righteous God. +Tacitus is no philosopher, with either a reasoned théodicée or a +consistent repudiation of faith.<a id="noteref_167" name="noteref_167" href="#note_167"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">167</span></span></a> He uses popular language +about religion, and often speaks like an old Roman in all things +touching the gods.<a id="noteref_168" name="noteref_168" href="#note_168"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">168</span></span></a> He is, moreover, often as credulous as +he is sceptical in his treatment of omens and oracles.<a id="noteref_169" name="noteref_169" href="#note_169"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">169</span></span></a> But, +with all his intense faith in goodness, the spectacle of the world +of the Caesars has profoundly shaken his trust in the Divine +justice. Again and again, he attributes the long agony of the +Roman world to mere chance or fate,<a id="noteref_170" name="noteref_170" href="#note_170"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">170</span></span></a> or the anger of Heaven, +as well as to the madness of men.<a id="noteref_171" name="noteref_171" href="#note_171"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">171</span></span></a> Sometimes he almost +denies a ruling power which could permit the continuance of +the crimes of a Nero.<a id="noteref_172" name="noteref_172" href="#note_172"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">172</span></span></a> Sometimes he grimly notes its impartial +treatment of the good and the evil.<a id="noteref_173" name="noteref_173" href="#note_173"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">173</span></span></a> And again, he speaks of +the Powers who visit not to protect, but only to avenge. And +so, by a curse like that which haunted the Pelopidae in tragic +legend, the monarchy, cradled in ambition and civil strife, has +gone on corrupting and corrupted. The lust of despotic power +which Tacitus regards as the fiercest and most insatiable of +human passions, has been intensified by the spectacle of a +monarchy commanding, with practically unlimited sway, the +resources and the fortunes of a world.</p> + +<span class="tei tei-pb" id="page31">[pg 31]</span><a name="Pg31" id="Pg31" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It was a dazzling prize, offering frightful temptations both +to the holder and to possible rivals and pretenders. The day +on which a Nero or a Caligula awoke to all the possibilities of +power was a fateful one. And Tacitus, with the instinct of +the tragic artist, has painted the steady, fatal corruption of +a prince’s character by the corroding influence of absolute and +solitary sway. Of all the Caesars down to his time, the +only one who changed for the better was the homely Vespasian. +In Tiberius, Caligula, and Nero, some of this deterioration of +character must be set down to the morbid strain in the Julio-Claudian +line, with its hard and cruel pride, and its heritage +of a tainted blood, of which Nero’s father knew the secret so +well. Much was also due to the financial exhaustion which, +in successive reigns, followed the most reckless waste. It +would be difficult to say whether the emperors or their nobles +were the most to blame for the example of spendthrift extravagance +and insane luxury. Two generations before the foundation +of the Empire, the passion for profusion had set in, which, +according to Tacitus, raged unchecked till the accession of +Vespasian.<a id="noteref_174" name="noteref_174" href="#note_174"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">174</span></span></a> Certainly, the man who would spend £3000 on +a myrrhine vase, £4000 on a table of citrus-wood, or £40,000 +on a richly wrought carpet from Babylon, had little to learn +even from Nero.<a id="noteref_175" name="noteref_175" href="#note_175"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">175</span></span></a> Yet the example of an emperor must always +be potent for good or evil. We have the testimony of Pliny +and Claudian,<a id="noteref_176" name="noteref_176" href="#note_176"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">176</span></span></a> separated by an interval of three hundred years, +that the world readily conforms its life to that of one man, +if that man is head of the State. Nero’s youthful enthusiasm +for declamation gave an immense impulse to the passion for +rhetoric.<a id="noteref_177" name="noteref_177" href="#note_177"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">177</span></span></a> His enthusiasm for acting and music spread through +all ranks, and the emperor’s catches were sung at wayside +inns.<a id="noteref_178" name="noteref_178" href="#note_178"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">178</span></span></a> M. Aurelius made philosophy the mode, and the Stoic +Emperor is responsible for some of the philosophic imposture +which moved the withering scorn of Lucian. The Emperor’s +favourite drug grew so popular that the price of it became +almost prohibitory.<a id="noteref_179" name="noteref_179" href="#note_179"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">179</span></span></a> If the model of Vespasian’s homely habits +had such an effect in reforming society, we may be sure that +<span class="tei tei-pb" id="page32">[pg 32]</span><a name="Pg32" id="Pg32" class="tei tei-anchor"></a>the evil example of his spendthrift predecessors did at least +as much to deprave it. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +And what an example it was! The extravagance of the +Claudian Caesars and the last Flavian has become a piece of +historic commonplace. Every one has heard of the unguent +baths of Caligula, his draughts of melted pearls, his galleys +with jewel-studded sterns and gardens and orchards on their +decks, his viaduct connecting the Palatine with the Capitoline, +his bridge from Bauli to Puteoli, and many another scheme +of that wild brain, which had in the end to be paid for in +blood.<a id="noteref_180" name="noteref_180" href="#note_180"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">180</span></span></a> In a single year Caligula scattered in reckless waste +more than £20,000,000.<a id="noteref_181" name="noteref_181" href="#note_181"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">181</span></span></a> Nero proclaimed that the only use +of money was to squander it, and treated any prudent calculation +as meanness.<a id="noteref_182" name="noteref_182" href="#note_182"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">182</span></span></a> In a brief space he flung away nearly +£18,000,000. The Egyptian roses for a single banquet cost +£35,000.<a id="noteref_183" name="noteref_183" href="#note_183"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">183</span></span></a> He is said never to have made a progress with less +than a thousand carriages; his mules were shod with silver.<a id="noteref_184" name="noteref_184" href="#note_184"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">184</span></span></a> +He would stake HS.400,000 on a single throw of the dice. +The description of his Golden House is like a vision of lawless +romance.<a id="noteref_185" name="noteref_185" href="#note_185"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">185</span></span></a> The successors of Galba were equally lavish +during their brief term. Otho, another Nero, probably regarded +death in battle as a relief from bankruptcy.<a id="noteref_186" name="noteref_186" href="#note_186"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">186</span></span></a> Within a very +few months, Vitellius had flung away more than £7,000,000 +in vulgar luxury.<a id="noteref_187" name="noteref_187" href="#note_187"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">187</span></span></a> Vespasian found the exhaustion of the +public treasury so portentous<a id="noteref_188" name="noteref_188" href="#note_188"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">188</span></span></a> that he had to resort to unpopular +economies and taxation on a great scale. Under +Domitian, the spectacles and largesses lavished on the mob +undid all the scrupulous finance of his father,<a id="noteref_189" name="noteref_189" href="#note_189"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">189</span></span></a> and Nerva had +to liquidate the ruinous heritage by wholesale retrenchment, +and the sale even of the imperial furniture and plate,<a id="noteref_190" name="noteref_190" href="#note_190"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">190</span></span></a> as M. +Aurelius brought to the hammer his household treasures, and +even the wardrobe and jewels of the empress, in the stress of +the Marcomannic war.<a id="noteref_191" name="noteref_191" href="#note_191"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">191</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +But the great imperial spendthrifts resorted to more +<span class="tei tei-pb" id="page33">[pg 33]</span><a name="Pg33" id="Pg33" class="tei tei-anchor"></a>simple and primitive methods of replenishing their coffers. +Self-indulgent waste is often seen linked with meanness +and hard cruelty. The epigram of Suetonius on Domitian, +<span class="tei tei-hi"><span style="font-style: italic">inopia rapax, metu saevus</span></span>,<a id="noteref_192" name="noteref_192" href="#note_192"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">192</span></span></a> sums up the sordid history of +the tyranny. The cool biographer of Caligula, Nero, and +Domitian, when in his methodical fashion, he has recorded +their financial difficulties, immediately proceeds to describe +the unblushing rapine or ingenious chicanery by which the +needy tyrants annexed a coveted estate. The emperors now +generally protected the provinces from plunder,<a id="noteref_193" name="noteref_193" href="#note_193"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">193</span></span></a> but they +applied all the Verrine methods to their own nobles. It was +not hard with the help of the sleuth hounds who always +gather round the despot, to find plausible grounds of accusation. +The vague law of majesty, originally intended to guard +the security of the commonwealth, was now used to throw its +protection around the sacrosanct prince in whom all the highest +powers of government were concentrated.<a id="noteref_194" name="noteref_194" href="#note_194"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">194</span></span></a> The slightest suspicion +of disloyalty or discontent, the most insignificant act +or word, which a depraved ingenuity could misinterpret, was +worked up into a formidable indictment by men eager for +their share of the plunder. To have written the memoir of a +Stoic saint or kept the birthday of a dead emperor, to possess +an imperial horoscope or a map of the world, to call a slave +by the name of Hannibal or a dish by that of Lucullus, might +become a fatal charge.<a id="noteref_195" name="noteref_195" href="#note_195"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">195</span></span></a> <span class="tei tei-q">“Ungrateful testators”</span> who had +failed to remember the emperor in their wills had to pay +heavily for the indiscreet omission.<a id="noteref_196" name="noteref_196" href="#note_196"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">196</span></span></a> The materials for such +accusations were easily obtained in the Rome of the early +Caesars. Life was eminently sociable. A great part of the day +was spent at morning receptions, in the Forum, the Campus +Martius, the barber’s or bookseller’s shops, or in the colonnades +where crowds of fashionable idlers gathered to relieve the +tedium of life by gossip and repartee. It was a city, says +Tacitus, which knew everything and talked of everything.<a id="noteref_197" name="noteref_197" href="#note_197"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">197</span></span></a> +Never was curiosity more eager or gossip more reckless. Men +were almost ready to risk their lives for a <span class="tei tei-hi"><span style="font-style: italic">bon mot</span></span>. And in the +<span class="tei tei-pb" id="page34">[pg 34]</span><a name="Pg34" id="Pg34" class="tei tei-anchor"></a>reign of Nero or Domitian, the risk was a very real one. +The imperial espionage, of which Maecenas in Dion Cassius +recognised at once the danger and the necessity,<a id="noteref_198" name="noteref_198" href="#note_198"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">198</span></span></a> was an +organised system even under the most blameless emperors +It can be traced in the reigns of Nerva, Hadrian, and +Antoninus Pius.<a id="noteref_199" name="noteref_199" href="#note_199"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">199</span></span></a> But under the tyrants, voluntary informers +sprang up in every class. Among the hundreds of +slaves attached to a great household, there were in such times +sure to be spies, attracted by the lure of freedom and a +fortune, who might report and distort what they had observed +in their master’s unguarded hours. Men came to dread possible +traitors even among their nearest of kin, among their +closest friends of the highest rank.<a id="noteref_200" name="noteref_200" href="#note_200"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">200</span></span></a> Who can forget the +ignominy of those three Senators, one of them bearing the +historic name of Cato, who, to win the consulship from +Sejanus, hid themselves between the ceiling and the roof, and +caught, through chinks and crannies, the words artfully drawn +from the victim by another member of the noble gang? The +seventh book of the <span class="tei tei-hi"><span style="font-style: italic">Life of Apollonius</span></span> by Philostratus is a +revelation of the mingled caution and truculence of the +methods of Domitian. Here at least we have left the world +of romance behind and are on solid ground. We feel around +us, as we read, the hundred eyes of an omnipresent tyranny. +We meet in the prison the magistrate of Tarentum who had +been guilty of a dangerous omission in the public prayers, and +an Acarnanian who had been guilty of settling in one of the +Echinades.<a id="noteref_201" name="noteref_201" href="#note_201"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">201</span></span></a> A spy glides into the cells, to listen to the +prisoners’ talk, and is merely regaled by Apollonius with a +description of the wonders he has seen in his wanderings. +When we are admitted to the secret tribunal on the Palatine, +after Domitian has paid his devotion to Athene, we have before +us a cruel, stealthy despot, as timid as he is brutally truculent. +In spite of all scepticism about Philostratus, we are +there at the heart of the Terror. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Compared with this base espionage, even the trade of the +delator becomes almost respectable. Like everything in +Roman social organisation, delation had a long history, too +<span class="tei tei-pb" id="page35">[pg 35]</span><a name="Pg35" id="Pg35" class="tei tei-anchor"></a>long to be developed within the space of this work. The +work of impeachment, which might be wholesome and +necessary under the Republic, in exposing the enormities of +provincial government, became the curse of the Empire. The +laws of Augustus for the restoration of social morality gave +the first chance to the professional delator. The jealous, +secretive rule of Tiberius welcomed such sinister support,<a id="noteref_202" name="noteref_202" href="#note_202"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">202</span></span></a> +and although the dark, tortuous policy of the recluse of +Capreae might punish the excess of zeal in the informers, it +was also ready to reward them for opportune displays of +energy.<a id="noteref_203" name="noteref_203" href="#note_203"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">203</span></span></a> The open and daring tyranny of Caligula and Nero +often dispensed with the hypocrisy of judicial forms of +assassination. It was reserved for the last Flavian to revive +the methods of Tiberius.<a id="noteref_204" name="noteref_204" href="#note_204"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">204</span></span></a> Domitian was at once timid and +cruel. He was also a pedant who concealed from himself his +own baseness by a scrupulous devotion to ancient forms even +in religion. The obscene libertine, who chose the Virgin Goddess +as his patroness,<a id="noteref_205" name="noteref_205" href="#note_205"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">205</span></span></a> could easily make the forms of old Roman +justice a cloak for confiscation and massacre. In theory the +voluntary accuser, without a commission from authority, was +a discredited person. And successive emperors punished or +frowned upon the delators of a previous reign.<a id="noteref_206" name="noteref_206" href="#note_206"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">206</span></span></a> Yet the +profession grew in reputation and emolument. It is a +melancholy proof of the degradation of that society that the +delator could be proud of his craft and even envied and +admired. Men of every degree, freedmen, schoolmasters, +petty traders, descendants of houses as old as the Republic, +men from the rank of the shoemaker Vatinius<a id="noteref_207" name="noteref_207" href="#note_207"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">207</span></span></a> to a Scaurus, +a Cato, or a Regulus, flocked to a trade which might earn a +fabulous fortune and the favour of the prince. There must +have been many a career like that of Palfurius Sura, who had +fought in the arena in the reign of Nero, who had been +disgraced and stripped of his consular rank under Vespasian, +who then turned Stoic and preached the gospel of popular +<span class="tei tei-pb" id="page36">[pg 36]</span><a name="Pg36" id="Pg36" class="tei tei-anchor"></a>government, and, in the reign of Domitian, crowned his career +by becoming a delator, and attempting to found a juristic +theory of absolute monarchy.<a id="noteref_208" name="noteref_208" href="#note_208"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">208</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The system of Roman education, which was profoundly +rhetorical, became a hot-bed of this venal oratory. It nourished +its pupils on the masterpieces of free speech; it inflamed their +imaginations with dreams of rhetorical triumph. When they +went forth into the world of the Empire, they found the only +arena for displaying their powers to be the dull court of the +Centumviri, or the hired lecture hall, where they might dilate +on some frigid or silly theme before a weary audience. It was +a tempting excitement to exert the arts learnt in the school of +Quintilian in a real onslaught, where the life or liberty of the +accused was at stake. And the greatest orators of the past +had never offered to them such a splendid material reward. +One fourth of the estate of the condemned man had been the +old legal fee of the accuser.<a id="noteref_209" name="noteref_209" href="#note_209"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">209</span></span></a> But this limit was left far +behind in the judicial plunder of the early Caesars. Probably +in no other way could a man then so easily make himself a +millionaire. The leading accusers of Thrasea and Soranus in +the reign of Nero received each £42,000 as their reward.<a id="noteref_210" name="noteref_210" href="#note_210"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">210</span></span></a> +These notorious delators, Eprius Marcellus and Vibius Crispus, +accumulated gains reaching, in the end, the enormous amount +of £2,400,000. The famous, or infamous, Regulus, after the +most prodigal expenditure, left a fortune of half a million.<a id="noteref_211" name="noteref_211" href="#note_211"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">211</span></span></a> +His career is a striking example of the arts by which, in +a debased society, men may rise to fortune, and the readiness +with which such a society will always forgive anything +to daring and success. Sprung from an illustrious but +ruined race,<a id="noteref_212" name="noteref_212" href="#note_212"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">212</span></span></a> Regulus possessed shameless audacity and +ruthless ambition,<a id="noteref_213" name="noteref_213" href="#note_213"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">213</span></span></a> which were more valuable than birth and +fortune. He had every physical defect for a speaker, yet he +made himself an orator, with a weird power of strangling his +victims.<a id="noteref_214" name="noteref_214" href="#note_214"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">214</span></span></a> He was poor, but he resolved to be wealthy, and he +reached the fortune which he proposed to himself as his goal. +He was vain, cruel, and insolent, a slave of superstition,<a id="noteref_215" name="noteref_215" href="#note_215"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">215</span></span></a> +<span class="tei tei-pb" id="page37">[pg 37]</span><a name="Pg37" id="Pg37" class="tei tei-anchor"></a>stained with many a perfidious crime. He was a peculiarly +skilful and perfectly shameless adept in the arts of captation.<a id="noteref_216" name="noteref_216" href="#note_216"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">216</span></span></a> +Yet this cynical agent of judicial murder, who began his +career in the reign of Nero, lived on in peace and wealth into +the reign of Trajan. He even enjoyed a certain consideration +in society.<a id="noteref_217" name="noteref_217" href="#note_217"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">217</span></span></a> The humane and refined Pliny at once detested and +tolerated him. The morning receptions of Regulus, in his distant +gardens on the Tiber, were thronged by a fashionable crowd. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The inner secret of the imperial Terror will probably +always perplex the historian. The solution of the question +depends, not only on the value which is to be attached to our +authorities, but on the prepossessions and prejudices which are +brought to their interpretation. To one critic Tacitus, although +liable to the faults which spring from rhetorical training and +fervid temperament, seems fairly impartial and trustworthy.<a id="noteref_218" name="noteref_218" href="#note_218"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">218</span></span></a> +Another treats the great historian as essentially a partisan who +derived his materials from the memoirs and traditions of a class +inflamed with reactionary dreams and saturated with a hatred +of monarchy.<a id="noteref_219" name="noteref_219" href="#note_219"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">219</span></span></a> Some regard the tragedy of the early Empire as +the result of a real peril from a senatorial conspiracy which +perpetually surrounded the emperor. Others trace it to the +diseased brains of princes, giddy with the sense of omnipotence, +and often unstrung by vicious excesses, natures at once timorous +and arrogant, anticipating danger by a maniacal cruelty +which ended in creating the peril that they feared. Is it not +possible that there may be truth in both theories? It +may be admitted that there probably was never a powerful +opposition, with a definitely conceived purpose of overthrowing +the imperial system, as it had been organised by Augustus, and +of restoring the republican rule of the Senate. It may be +admitted that, while so many of the first twelve Caesars died a +violent death, the violence was used to rid the world of a +monster, and not to remodel a constitution; it was the +emperor, not the Empire, that was hated. Yet these admissions +need to be qualified by some reservations. The effect +of the rhetorical character of Roman education in moulding the +temper and ideals of the upper classes, down to the very end +<span class="tei tei-pb" id="page38">[pg 38]</span><a name="Pg38" id="Pg38" class="tei tei-anchor"></a>of the Western Empire, has hardly yet been fully recognised. +It petrified literature by the slavish imitation of unapproachable +models. It also glorified the great ages of freedom and +republican government; it exalted Harmodius and Aristogeiton, +Brutus and Cassius, to a moral height which might +suggest to generous youth the duty or the glory of imitating +them. When a rhetor’s class, in the reign of Caligula or of +Nero, applauded the fall of a historic despot, is it not possible +that some may have applied the lesson to the reigning emperor? +Although it is evident that philosophic debates on the three +forms of government were not unknown, yet probably few ever +seriously thought of a restoration of the republic. None but a +maniac would have entrusted the nerveless, sensual mob of +Rome with the destinies of the world. As a matter of fact, +the mob themselves very much preferred the rule of a lavish +despot, who would cater for their pleasures.<a id="noteref_220" name="noteref_220" href="#note_220"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">220</span></span></a> But the Senate +was still a name of power. In the three or four generations +which had passed since the death of the first Caesar, men had +forgotten the weakness and perfidy which had made senatorial +government impossible. They thought of the Senate as the +stubborn, haughty caste which had foiled the strategy of Hannibal, +which had achieved the conquest of the world. The +old families might have been more than decimated; new men +of doubtful origin might have filled their places.<a id="noteref_221" name="noteref_221" href="#note_221"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">221</span></span></a> But ancient +institutions possess a prestige and power which is often independent +of the men who work them. Men are governed largely +through imagination and mere names. Thus the Senate remained +an imaginative symbol of the glory of Roman power, +down to the last years of the Western Empire. The accomplished +Symmachus cherishes the phantasm of its power under +Honorius. And although a Caligula or Nero might conceive a +feverish hatred of the assembly which they feared,<a id="noteref_222" name="noteref_222" href="#note_222"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">222</span></span></a> while they +affected to despise it, the better emperors generally made almost +a parade of their respect for the Senate.<a id="noteref_223" name="noteref_223" href="#note_223"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">223</span></span></a> The wisest princes had +<span class="tei tei-pb" id="page39">[pg 39]</span><a name="Pg39" id="Pg39" class="tei tei-anchor"></a>a feeling that, although they might have at their back the devotion +of the legions, and an immense material force, still it was +wiser to conciliate old Roman feeling by a politic deference to a +body which was surrounded by the aureole of antiquity, which +had such splendid traditions of conquest and administration. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Senate was thus the only possible rival of the Emperor. +The question is, was the Senate ever a dangerous rival? +The true answer seems to be that the Senate was dangerous +in theory, but not in fact. There can be little doubt that, in +the reigns of Caligula and Nero, there were men who dreamed +of a restored senatorial power.<a id="noteref_224" name="noteref_224" href="#note_224"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">224</span></span></a> It is equally certain that the +Senate was incapable of asserting it. Luxury, self-indulgence, +and conscription had done their work effectually. There were +many pretenders to the principate in the reign of Nero, and +even some in the reign of Vespasian.<a id="noteref_225" name="noteref_225" href="#note_225"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">225</span></span></a> But they had not a +solid and determined Senate at their back. The world, and +even the Senate, were convinced that the Roman Empire +needed the administration of one man. How to get the one +man was the problem. Hereditary succession had placed only +fools or monsters on the throne. There remained the old principle +of adoption. An emperor, feeling that his end was +approaching, might, with all his vast experience of the government +of a world, with all his knowledge of the senatorial class, +with no fear of offence in the presence of death,<a id="noteref_226" name="noteref_226" href="#note_226"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">226</span></span></a> designate one +worthy of the enormous charge. If such an one came to the +principate, with a generous desire to give the Senate a share of +his burdens and his glory, that was the highest ideal of the +Empire, and that was the ideal which perhaps was approached in +the Antonine age. Yet, outside the circle of practical statesmen, +there remained a class which was long irreconcilable. It has +been recently maintained with great force that the Stoic opposition +was only the opposition of a moral ideal, not the deliberate +propaganda of a political creed.<a id="noteref_227" name="noteref_227" href="#note_227"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">227</span></span></a> This may be true of some of +the philosophers: it is certainly not true of all. Thrasea was a +genial man of the world, whose severest censure expressed itself +in silence and absence from the Senate,<a id="noteref_228" name="noteref_228" href="#note_228"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">228</span></span></a> who could even, on +occasion, speak with deference of Nero. But his son-in-law, +<span class="tei tei-pb" id="page40">[pg 40]</span><a name="Pg40" id="Pg40" class="tei tei-anchor"></a>Helvidius Priscus, seemed to exult in flouting and insulting a +great and worthy emperor such as Vespasian.<a id="noteref_229" name="noteref_229" href="#note_229"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">229</span></span></a> And the life +of Apollonius by Philostratus leaves the distinct impression +that philosophy, in the reign of Nero and Domitian, was a +revolutionary force. Apollonius, it is true, is represented by +Philostratus as supporting the cause of monarchy in a debate +in the presence of Vespasian.<a id="noteref_230" name="noteref_230" href="#note_230"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">230</span></span></a> But he boasted of having +been privy to conspiracies against Nero,<a id="noteref_231" name="noteref_231" href="#note_231"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">231</span></span></a> and he was deeply +involved with Nerva and Orfitus in a plot against Domitian.<a id="noteref_232" name="noteref_232" href="#note_232"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">232</span></span></a> +He was summoned before the secret tribunal to answer +for speeches against the emperor delivered to crowds at +Ephesus.<a id="noteref_233" name="noteref_233" href="#note_233"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">233</span></span></a> It may be admitted that the invective or scorn +of philosophy was aimed at unworthy princes, rather than at +the foundations of their power. Yet Dion Cassius evidently +regards Helvidius Priscus as a turbulent agitator with dangerous +democratic ideals,<a id="noteref_234" name="noteref_234" href="#note_234"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">234</span></span></a> and he contrasts his violence with the +studied moderation, combined with dignified reserve, displayed +by Thrasea in the reign of Nero. The tolerant Vespasian, +who bore so long the wanton insults of the philosophers, must +have come at length to think them not only an offence but a +real danger when he banished them. In the first century +there can be little doubt that there were members of the +philosophic class who condemned monarchy, not only as a moral +danger, but as a lamentable aberration from the traditions of +republican freedom. There were probably some, who, if the +chance had offered itself, might even have ventured on a +republican reaction. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +With a gloomy recognition of the realities of life, +Domitian used to say that conspiracy against an emperor was +never believed till the emperor was killed.<a id="noteref_235" name="noteref_235" href="#note_235"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">235</span></span></a> Of the first twelve +Caesars seven died a violent death. Every emperor from +Tiberius to M. Aurelius was the mark of conspiracy. This +was often provoked by the detestable character of the prince. +But it sometimes sprang from other causes than moral disgust. +The mild rule of Vespasian was generally popular; yet even he +had to repel the conspiracy of Aelianus and Marcellus.<a id="noteref_236" name="noteref_236" href="#note_236"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">236</span></span></a> The +<span class="tei tei-pb" id="page41">[pg 41]</span><a name="Pg41" id="Pg41" class="tei tei-anchor"></a>blameless Nerva, the emperor after the Senate’s own heart, +was twice assailed by risings organised by great nobles of +historic name.<a id="noteref_237" name="noteref_237" href="#note_237"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">237</span></span></a> The conspiracy of Nigrinus against Hadrian +received formidable support, and had to be sternly crushed.<a id="noteref_238" name="noteref_238" href="#note_238"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">238</span></span></a> +M. Aurelius had to endure with sad resignation the open +rebellion of Avidius Cassius.<a id="noteref_239" name="noteref_239" href="#note_239"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">239</span></span></a> The better emperors, strong in +their character and the general justice of their administration, +might afford to treat such opposition with comparative calmness. +But it was different in the case of a Nero or a Domitian. The +conspiracy of Piso and the conspiracy of Saturninus formed, in +each case, a climax and a turning-point. Springing from real +and justified impatience, they were ruthlessly crushed and +followed up with a cruel and suspicious repression which only +increased the danger of the despot. <span class="tei tei-q">“Scelera sceleribus +tuenda”</span> sums up the awful tale, in the words of Tacitus, <span class="tei tei-q">“of +the wrath of God and the madness of men.”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +There were many causes which rendered the tragedy of the +early Empire inevitable. Probably the most potent was the +undefined position of the prince and the dreams of republican +power and freedom which for ages were cherished by the +Senate. Carefully disguised under ancient forms, the principate +of Augustus was really omnipotent, through the possession of the +proconsular imperium in the provinces, and the tribunician prerogative +at home.<a id="noteref_240" name="noteref_240" href="#note_240"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">240</span></span></a> In the last resort there was no legal means +of challenging the man who controlled the legions, nominated +the magistrates, and manipulated a vast treasury at his pleasure. +The fiction of Augustus, that he had restored the Republic to +the hands of the Senate and people, is unlikely to have deceived +his own astute intellect.<a id="noteref_241" name="noteref_241" href="#note_241"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">241</span></span></a> The hand which, of its grace +could restore the <span class="tei tei-hi"><span style="font-style: italic">simulacra libertatis</span></span>, might as easily withdraw +them. The Comitia lost even the shadow of constitutional +power in the following reign.<a id="noteref_242" name="noteref_242" href="#note_242"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">242</span></span></a> Henceforth the people is the +army.<a id="noteref_243" name="noteref_243" href="#note_243"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">243</span></span></a> The holders of the great republican magistracies are +mere creatures of the prince and obedient ministers of his +power. The Senate alone retained some vestiges of its old +<span class="tei tei-pb" id="page42">[pg 42]</span><a name="Pg42" id="Pg42" class="tei tei-anchor"></a>power, and still larger pretensions and antiquarian claims. In +theory, during a vacancy in the principate, the Senate was the +ultimate seat of authority, and the new emperor received his +prerogatives by a decree of the Senate. In the work of legislation, +its decisions divided the field with the edicts of the +prince,<a id="noteref_244" name="noteref_244" href="#note_244"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">244</span></span></a> and it claimed a parallel judicial power. But all this +was really illusory. The working of such a system manifestly +depends on the character and ideas of the man who for the time +wields the material force of the Empire. And <span class="tei tei-q">“the share of +the Senate in the government was in fact determined by the +amount of administrative activity which each emperor saw +fit to allow it to exercise.”</span><a id="noteref_245" name="noteref_245" href="#note_245"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">245</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The half-insane Caligula had really a clearer vision of the +emperor’s position than the reactionary dreamers, when he told +his grandmother Antonia, <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">Memento omnia mihi in omnes licere</span></span>.”</span><a id="noteref_246" name="noteref_246" href="#note_246"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">246</span></span></a> +He did not need the lessons of Agrippa and Antiochus to teach +him the secret of tyranny.<a id="noteref_247" name="noteref_247" href="#note_247"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">247</span></span></a> Yet institutions can never be +separated from the moral and social forces which lie behind +and around them. The emperor had to depend on agents and +advisers, many of them of social rank and family traditions +equal to his own. He had by his side a Senate with a history +of immemorial antiquity and glory, which cast a spell on the +conservative imagination of a race which recoiled from any +impiety to the past. Above all, he was surrounded by a +populace which took its revenge for the loss of its free Comitia +by a surprising licence of lampoon and epigram and mordant +gossip and clamorous appeal in the circus and theatre.<a id="noteref_248" name="noteref_248" href="#note_248"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">248</span></span></a> And +even the soldiers, who were the sworn supporters of the prince, +and who often represented better than any other class the tone +of old Roman gravity and manly virtue, could sometimes make +their Imperator feel that there was in reserve a power which +he could not safely defy. Hence it was that, with the changing +character of the prince, the imperial power might pass into a +lawless tyranny, only to be checked by assassination, while again +it might veil its forces under constitutional forms, adopt the +watchwords of the Republic, exalt the Senate to a place beside +the throne, and make even accomplished statesmen fancy for +the time that the days of ancient liberty had returned. +</p> + +<span class="tei tei-pb" id="page43">[pg 43]</span><a name="Pg43" id="Pg43" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Such a dream, not altogether visionary, floated before Pliny’s +mind when he delivered his <span class="tei tei-hi"><span style="font-style: italic">Panegyric</span></span> in the presence of Trajan. +That speech is at once an act of thanksgiving and a manifesto +of the Senate. The tone of fulsome extravagance is excused +by the joy at escaping from a treacherous tyranny, which drove +virtue into remote retreat, which made friendship impossible, +which poisoned the security of household life by a continual +fear of espionage.<a id="noteref_249" name="noteref_249" href="#note_249"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">249</span></span></a> The confidence which Pliny expresses in +the majestic strength, mingled with modesty and self-restraint, +which Trajan brought to the task of the principate, was amply +justified. The overwhelming force of the emperor seemed, +in the new age, to pass into the freely accepted rule of the +great citizen.<a id="noteref_250" name="noteref_250" href="#note_250"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">250</span></span></a> Pliny indeed does not conceal from himself +the immense actual power of the emperor. He is the vicegerent +of God, an earthly Providence.<a id="noteref_251" name="noteref_251" href="#note_251"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">251</span></span></a> His power is not less +than Nero’s or Domitian’s, but it is a power no longer wielded +wildly by selfish or cruel self-will; it is a power inspired by +benevolence, voluntarily submitting itself to the restraints of +law and ancient sentiment.<a id="noteref_252" name="noteref_252" href="#note_252"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">252</span></span></a> Founded on service and virtue, +it can fearlessly claim the loving support of the citizens, +while it recalls the freedom of the old Republic. A prince who +is hedged by the devotion of his people may dispense with +the horde of spies and informers, who have driven virtue into +banishment and made a crowd of sneaks and cowards. Free +speech has been restored. The Senate, which has so long been +expected to applaud with grovelling flattery the most trivial +or the most flagitious acts of the emperor, is summoned to a +share in the serious work of government.<a id="noteref_253" name="noteref_253" href="#note_253"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">253</span></span></a> A community of +interest and feeling secures to it a free voice in his counsels, +without derogating from his dignity.<a id="noteref_254" name="noteref_254" href="#note_254"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">254</span></span></a> All this is expressed +by a scrupulous observance of old republican forms. The +commander of conquering legions, the Caesar, Augustus, +Pontifex Maximus, has actually condescended to take the oath +of office, standing before the consul seated in his chair!<a id="noteref_255" name="noteref_255" href="#note_255"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">255</span></span></a> Here +we seem to have the key to the senatorial position. They +were ready to recognise the overwhelming power of the prince, +if he, for his part, would only respect in form, if not in substance, +the ancient dignity of the Senate. Tolerance, affability, +<span class="tei tei-pb" id="page44">[pg 44]</span><a name="Pg44" id="Pg44" class="tei tei-anchor"></a>politic deference to a great name, seemed to Pliny and his +kind a restoration of the ancient freedom, almost a revival of +the old Republic. Fortunately for the world a succession of +wise princes perceived that, by deference to the pride of the +Senate, they could secure the peace of their administration, +without diminishing its effective power. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Yet, even from Pliny’s <span class="tei tei-hi"><span style="font-style: italic">Panegyric</span></span>, we can see that the +recognition of the prerogatives, or rather of the dignity, of +the Senate, the coexistence of old republican forms side by +side with imperial power, depended entirely on the grace and +tolerance of the master of the legions. Nothing could be more +curious than Pliny’s assertion of the senatorial claims, combined +with the most effusive gratitude to Trajan for conceding them. +The emperor is only <span class="tei tei-hi"><span style="font-style: italic">primus inter pares</span></span>, and yet Pliny, by +the whole tone of his speech, admits that he is the master who +may equally indulge the constitutional claims or superstitions +of his subjects or trample on them. In the first century a +power, the extent of which depended only on the will of the +prince, and yet seemed limited by shadowy claims of ancient +tradition, was liable to be distrustful of itself and to be +challenged by pretenders. In actual fact, the prince was so +powerful that he might easily pass into a despot; in theory +he was only the first of Roman nobles, who might easily have +rivals among his own class. Pliny congratulates Trajan on +having, by his mildness and justice, escaped the terror of pretenders +which haunted the earlier emperors, and was often +justified and cruelly avenged.<a id="noteref_256" name="noteref_256" href="#note_256"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">256</span></span></a> In spite of the lavish splendour +of Nero or Caligula, the imperial household, till Hadrian’s +reorganisation, was still modelled on the lines of other great +aristocratic houses. Nero’s suspicions were more than once +excited by the scale of establishments like that of the Silani, +by wealth and display like Seneca’s, by the lustre of great +historic traditions in a gens like the Calpurnian.<a id="noteref_257" name="noteref_257" href="#note_257"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">257</span></span></a> The loyalty +of Corbulo could not save him from the jealousy aroused by +his exploits in eastern war.<a id="noteref_258" name="noteref_258" href="#note_258"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">258</span></span></a> And the power of great provincial +governors, in command of great armies, and administering +realms such as Gaul or Spain or Syria, was not an altogether +imaginary danger. If Domitian seemed distrustful of Agricola +<span class="tei tei-pb" id="page45">[pg 45]</span><a name="Pg45" id="Pg45" class="tei tei-anchor"></a>in Britain, we must remember that he had in his youth seen +Galba and Vindex marching on Rome, and his father concentrating +the forces of the East for the overthrow of Vitellius +in the great struggle on the Po. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The emperor’s fears and suspicions were immensely +aggravated by the adepts in the dark arts of the East. The +astrologers were a great and baneful power in the early Empire. +They inspired illicit ambitions, or they stimulated them, and +they often suggested to a timorous prince the danger of +conspiracy. These venal impostors, in the words of Tacitus, +were always being banished, but they always returned. For +the men who drove them into temporary exile had the +firmest faith in their skill. The prince would have liked to +keep a monopoly of it, while he withdrew from his nobles the +temptation which might be offered to their ambition by the +mercenary adept.<a id="noteref_259" name="noteref_259" href="#note_259"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">259</span></span></a> Dion Cassius and Suetonius, who were themselves +eager believers in this superstition, never fail to record +the influence of the diviners. The reign of Tiberius is full of +dark tales about them.<a id="noteref_260" name="noteref_260" href="#note_260"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">260</span></span></a> Claudius drove Scribonianus into +exile for consulting an astrologer about the term of his reign.<a id="noteref_261" name="noteref_261" href="#note_261"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">261</span></span></a> +On the appearance of a flaming comet, Nero was warned by +his diviner, Bilbilus, that a portent, which always boded ill +to kings, might be expiated by the blood of their nobles.<a id="noteref_262" name="noteref_262" href="#note_262"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">262</span></span></a> +Otho’s astrologer, Seleucus, who had promised that he should +survive Nero,<a id="noteref_263" name="noteref_263" href="#note_263"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">263</span></span></a> stimulated his ambition to be the successor of +Galba. Vitellius, as superstitious as Nero or Otho, cruelly +persecuted the soothsayers and ordered their expulsion from +Italy.<a id="noteref_264" name="noteref_264" href="#note_264"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">264</span></span></a> He was defied by a mocking edict of the tribe, +ordaining his own departure from earth by a certain day.<a id="noteref_265" name="noteref_265" href="#note_265"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">265</span></span></a> +Vespasian once more banished the diviners from Rome, but, +obedient to the superstition which cradled the power of his +dynasty, he retained the most skilful for his own guidance.<a id="noteref_266" name="noteref_266" href="#note_266"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">266</span></span></a> The +terror of Domitian’s last days was heightened by a horoscope, +which long before had foretold the time and manner of his +end.<a id="noteref_267" name="noteref_267" href="#note_267"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">267</span></span></a> Holding such a faith as this, it is little wonder that +the emperors should dread its effect on rivals who were equally +<span class="tei tei-pb" id="page46">[pg 46]</span><a name="Pg46" id="Pg46" class="tei tei-anchor"></a>credulous, or that superstition, working on ambitious hopes, +should have been the nurse of treason. Thus the emperor’s +uncertain position made him ready to suspect and anticipate a +treachery which may often have had no existence. The objects +of his fears in their turn were driven into conspiracy, sometimes +in self-defence, sometimes from the wish to seize a prize +which seemed not beyond their grasp. Gossip, lampoon, and +epigram redoubled suspicion, while they retaliated offences. +And cruel repression either increased the danger of revolt in +the more daring, or the degradation of the more timorous. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +In the eyes of Tacitus, the most terrible result of the tyranny +of the bad emperors was the fawning servility of a once proud +order, and their craven treachery in the hour of danger. He +has painted it with all the concentrated power of loathing and +pity. It is this almost personal degradation which inspires the +ruthless, yet haughtily restrained, force with which he blasts +for ever the memory of the Julio-Claudian despotism. It was +in this spirit that he penned the opening chapters of his +chronicle of the physical and moral horrors of the year in +which that tyranny closed. The voice of history has been +silenced or perverted, partly by the ignorance of public affairs, +partly by the eagerness of adulation, or the bitterness of +hatred. It was an age darkened by external disasters, save +on the eastern frontier, by seditions and civil war, and the +bloody death of four princes. The forces of nature seemed to +unite with the rage of men to deepen the universal tragedy. +Italy was overwhelmed with calamities which had been +unknown for many ages; Campania’s fairest cities were +swallowed up; Rome itself had been wasted by fire; the +ancient Capitol was given to the flames by the hands of +citizens. Polluted altars, adultery in high places, the islands +of the sea crowded with exiles, rank and wealth and virtue +made the mark for a cruel jealousy, all this forms an awful +picture.<a id="noteref_268" name="noteref_268" href="#note_268"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">268</span></span></a> But even more repulsive is the spectacle of treachery +rewarded with the highest place, slaves and clients betraying +their master for gain, and men without an enemy ruined by +their friends. When the spotless Octavia, overwhelmed by +the foulest calumnies, had been tortured to death, to satisfy +the jealousy of an adulteress, offerings were voted to the +<span class="tei tei-pb" id="page47">[pg 47]</span><a name="Pg47" id="Pg47" class="tei tei-anchor"></a>temples.<a id="noteref_269" name="noteref_269" href="#note_269"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">269</span></span></a> And Tacitus grimly requests his readers to presume +that, as often as a banishment or execution was ordered by +Nero, so often were thanksgivings offered to the gods. The +horrors of Nero’s remorse for the murder of Agrippina were +soothed by the flatteries and congratulations of his staff, and +the grateful sacrifices which were offered for his deliverance by +the Campanian towns.<a id="noteref_270" name="noteref_270" href="#note_270"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">270</span></span></a> Still, the notes of a funereal trumpet +and ghostly wailings from his mother’s grave were ever in +his ears,<a id="noteref_271" name="noteref_271" href="#note_271"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">271</span></span></a> and he long doubted the reception which he might +meet with on his return to the capital. He need not have +had any anxiety. Senate and people vied with one another +in self-abasement. He was welcomed by all ranks and ages +with fawning enthusiasm as he passed along in triumphal +progress to return thanks on the Capitol for the success of an +unnatural crime. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Pisonian conspiracy against Nero was undoubtedly +an important and serious event. Some of the greatest names +of the Roman aristocracy were involved in it, and the man +whom it would have placed on the throne, if not altogether +untainted by the excesses of his time, had some imposing +qualities which might make him seem a worthy competitor for +the principate.<a id="noteref_272" name="noteref_272" href="#note_272"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">272</span></span></a> But, to Tacitus, the conspiracy seems to be +chiefly interesting as a damning proof of the degradation of +the aristocracy under the reign of terror. Epicharis, the poor +freedwoman of light character, who bore the accumulating +torture of scourge and rack and fire, and the dislocation of +every limb, is brought into pathetic contrast with the high-born +senators and knights, who, without any compulsion of +torture, betrayed their relatives and friends.<a id="noteref_273" name="noteref_273" href="#note_273"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">273</span></span></a> Scaevinus, a man +of the highest rank, knowing himself betrayed by his freedman +and a Roman knight, revealed the whole plot.<a id="noteref_274" name="noteref_274" href="#note_274"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">274</span></span></a> The poet +Lucan tried in vain to purchase safety by involving his +own mother. But Nero was inexorable, and the poet died +worthily, reciting some verses from the <span class="tei tei-hi"><span style="font-style: italic">Pharsalia</span></span>, which +describe a similar end.<a id="noteref_275" name="noteref_275" href="#note_275"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">275</span></span></a> The scenes which followed the +massacre are an awful revelation of cowardly sycophancy. +While the streets were thronged with the funerals of the victims, +<span class="tei tei-pb" id="page48">[pg 48]</span><a name="Pg48" id="Pg48" class="tei tei-anchor"></a>the altars on the Capitol were smoking with sacrifices of gratitude. +One craven after another, when he heard of the murder +of a brother or a dear friend, would deck his house with +laurels, and, falling at the emperor’s feet, cover his hand +with kisses.<a id="noteref_276" name="noteref_276" href="#note_276"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">276</span></span></a> The Senate prostrated themselves before Nero +when, stung by the popular indignation, he appeared to +justify his deed. The august body voted him thanksgivings +and honours.<a id="noteref_277" name="noteref_277" href="#note_277"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">277</span></span></a> The consul elect, one of the Anician house, +proposed that a temple should be built with all speed to the +divine Nero! Tacitus relieves this ghastly spectacle of effeminate +cowardice by a scene which is probably intended, by way +of contrast, to save the tradition of Roman dignity. Vestinus, +the consul of that fatal year, had been a boon companion of +the emperor, and had shown contempt for his cowardice in +dangerous banter. Nero was eager to find him implicated +in the plot, but no evidence of his guilt could be obtained. +All legal forms at length were flung aside, and a cohort was +ordered to surround his house. Vestinus was at dinner in his +palace which towered over the Forum, surrounded by guests, +with a train of handsome slaves in waiting, when he received +the mandate. He rose at once from table, and shut himself in +his chamber with his physician, lancet in hand, by his side. +His veins were opened, and, without a word of self-pity, +Vestinus allowed his life to ebb away in the bath.<a id="noteref_278" name="noteref_278" href="#note_278"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">278</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Vestinus, after all, only asserted, in the fashion of the time, +his right to choose the manner of a death which could not be +evaded. But Tacitus, here and there, gives glimpses of self-sacrifice, +courageous loyalty and humanity, which save his +picture of society from utter gloom. The love and devotion +of women shine out more brightly than ever against the +background of baseness. Tender women follow their husbands +or brothers into exile, or are found ready to share their death.<a id="noteref_279" name="noteref_279" href="#note_279"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">279</span></span></a> +Even the slave girls of Octavia brave torture and death in +their hardy defence of her fair fame.<a id="noteref_280" name="noteref_280" href="#note_280"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">280</span></span></a> There is no more +pathetic story of female heroism than that of Politta, the +daughter of L. Vetus. He had been colleague of the emperor +in the consulship, but he had the misfortune to be father-in-law +<span class="tei tei-pb" id="page49">[pg 49]</span><a name="Pg49" id="Pg49" class="tei tei-anchor"></a>of Rubellius Plautus, whose lofty descent and popularity drew +down the sentence of death, even in distant exile.<a id="noteref_281" name="noteref_281" href="#note_281"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">281</span></span></a> Politta had +clasped the bleeding neck of Plautus in her arms, and nursed +her sorrow in an austere widowhood.<a id="noteref_282" name="noteref_282" href="#note_282"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">282</span></span></a> She now besieged the +doors of Nero with prayers, and even menaces, for her father’s +acquittal. Vetus himself was of the nobler sort of Roman men, +who even then were not extinct. When he was advised, in order +to save the remnant of his property for his grandchildren, to +make the emperor chief heir, he spurned the servile proposal, +divided his ready money among his slaves, and prepared for the +end.<a id="noteref_283" name="noteref_283" href="#note_283"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">283</span></span></a> When all hope was abandoned, father, grandmother, and +daughter opened their veins and died together in the bath. +Plautius Lateranus met his end with the same stern dignity. +Forbidden even to give a last embrace to his children, and +dragged to the scene of servile executions, he died in silence by +the hand of a man who was an undiscovered partner in the plot.<a id="noteref_284" name="noteref_284" href="#note_284"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">284</span></span></a> +Even the mob of Rome, for whose fickle baseness Tacitus has a +profound scorn, now and then reveal a wholesome moral feeling. +When Octavia, on a trumped-up charge of adultery, was +divorced and banished by Nero, the clamour of the populace +forced him to recall her for a time, and the mob went so far +in their virtuous enthusiasm as to overthrow the statues of +the adulteress Poppaea, and crown the images of Octavia with +flowers.<a id="noteref_285" name="noteref_285" href="#note_285"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">285</span></span></a> Perhaps even more striking is the humane feeling +displayed towards the slaves of the urban prefect, Pedanius +Secundus. He had been murdered by a slave, and the ancient +law required, in such a case, the execution of the whole household. +The proposal to carry out the cruel custom drove the +populace almost to revolt. And it is a relief to find that a +strong minority of the Senate were on the side of humanity.<a id="noteref_286" name="noteref_286" href="#note_286"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">286</span></span></a> +But the army, above all other classes, still bred a rough, honest +virtue. It was left, amid the general effeminate cowardice, +for a tribune of a pretorian cohort to tell Nero to his face that +he loathed him as a murderer and an incendiary.<a id="noteref_287" name="noteref_287" href="#note_287"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">287</span></span></a> Again and +again, in that terrible year, when great nobles were flattering +the Emperor, whom in a few days or hours they meant to +desert, the common soldiers remained true to the death of +<span class="tei tei-pb" id="page50">[pg 50]</span><a name="Pg50" id="Pg50" class="tei tei-anchor"></a>their unworthy chiefs. When Otho redeemed a tainted life +by a not ignoble end, the pretorians kissed his wounds, bore +him with tears to burial, and many killed themselves over his +corpse.<a id="noteref_288" name="noteref_288" href="#note_288"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">288</span></span></a> In the storming of the pretorian camp by the troops +of Vespasian, the soldiers of Vitellius, outnumbered and doomed +to certain defeat, fell to a man with all their wounds in front.<a id="noteref_289" name="noteref_289" href="#note_289"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">289</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +To these faithful, though often bloodthirsty, warriors the +senators and knights of those days offered a contemptible +contrast. Often the inheritors of great names and great +traditions, the mass of them knew nothing of arms or the +military virtue of their ancestors.<a id="noteref_290" name="noteref_290" href="#note_290"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">290</span></span></a> Sunk in sloth and +enervated by excess, they followed Otho to the battlefield +on the Po with their cooks and minions and all the apparatus +of luxury.<a id="noteref_291" name="noteref_291" href="#note_291"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">291</span></span></a> In the rapid changes of fortune, from Galba +to Otho, from Otho to Vitellius, from Vitellius to Vespasian, +the great nobles had one guiding principle, the determination +to be on the winning side. It was indeed a puzzling and +anxious time for a calculating selfishness, when a reign might +not last for a month, and when the adulation of Otho or +Vitellius in the Senate-house was disturbed by the sound of +the legions advancing from East and West. But the +supple cowards of the Senate proved equal to the strain. +They had the skill to flatter their momentary master without +any compromising word against his probable successor. They +soothed the anxieties of Vitellius with unstinted adulation, +yet carefully refrained from anything reflecting on the +Flavianist leaders.<a id="noteref_292" name="noteref_292" href="#note_292"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">292</span></span></a> Within a few months, full of joy and +hope, which were now at last well founded, they were voting +all the customary honours of a new principate to Vespasian.<a id="noteref_293" name="noteref_293" href="#note_293"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">293</span></span></a> +The terror of Tiberius, Caligula, and Nero had done its work +effectually. And its worst result was the hopeless self-abandonment +and sluggish cowardice of a class, whose chief +<span class="tei tei-hi"><span style="font-style: italic">raison d’être</span></span> in every age is to maintain a tradition of gallant +dignity. It is true that many of the scions of great houses +were mere mendicants, ruined by confiscation or prodigality, and +compelled to live on the pension by which the emperor kept +them in shameful dependence,<a id="noteref_294" name="noteref_294" href="#note_294"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">294</span></span></a> or on the meaner dole of some +<span class="tei tei-pb" id="page51">[pg 51]</span><a name="Pg51" id="Pg51" class="tei tei-anchor"></a>wealthy patron.<a id="noteref_295" name="noteref_295" href="#note_295"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">295</span></span></a> A Valerius Messala, grandson of the great +Corvinus, had to accept a pension from Nero.<a id="noteref_296" name="noteref_296" href="#note_296"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">296</span></span></a> A grandson +of Hortensius had to endure the contempt of Tiberius in +obtaining a grant for his sons.<a id="noteref_297" name="noteref_297" href="#note_297"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">297</span></span></a> Others were unmanned by the +voluptuous excesses of an age which had carried the ingenuity +of sensual allurement to its utmost limits. The hopelessness +of any struggle with a power so vast as that of the emperor, +so ruthless and wildly capricious as that of the Claudian +Caesars, reduced many to despairing apathy.<a id="noteref_298" name="noteref_298" href="#note_298"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">298</span></span></a> And while, +from a safe historic distance, we pour our contempt on the +cringing Senate of the first century, it might be well to remind +ourselves of their perils and their tortures. There was many +a senatorial house, like that of the Pisos, whose leading +members were never allowed to reach middle age.<a id="noteref_299" name="noteref_299" href="#note_299"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">299</span></span></a> Much +should be forgiven to a class which was daily and hourly +exposed to such danger, so sudden in its onsets, so secret and +stealthy, so all-pervading. It might come in an open circumstantial +indictment, with all the forms of law and the weight of +suborned testimony; it might appear in a quiet order for suicide; +the stroke might descend at the farthest limits of the Empire,<a id="noteref_300" name="noteref_300" href="#note_300"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">300</span></span></a> +in some retreat in Spain or Asia. The haunting fear of death +had an unnerving effect. But not less degrading were the +outrages to Roman, or ordinary human dignity to which the +noble order had to submit for more than a generation. They +had seen their wives defiled or compelled to expose themselves +as harlots in a foul spectacle, to gratify the diseased prurience +of the emperor.<a id="noteref_301" name="noteref_301" href="#note_301"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">301</span></span></a> They had been forced to fight in the arena +or to exhibit themselves on the tragic stage.<a id="noteref_302" name="noteref_302" href="#note_302"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">302</span></span></a> Men who had +borne the ancient honours of the consulship had been ordered +to run for miles beside the chariot of Caligula, or to wait at +his feet at dinner.<a id="noteref_303" name="noteref_303" href="#note_303"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">303</span></span></a> Fathers had had to witness without +flinching the execution of their sons, and drink smilingly to +the emperor on the evening of the fatal day.<a id="noteref_304" name="noteref_304" href="#note_304"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">304</span></span></a> The only +safety at such a court lay in calmly accepting insults with +affected gratitude. The example of Nero’s debauchery, and +the seductive charm which he undoubtedly possessed, were +<span class="tei tei-pb" id="page52">[pg 52]</span><a name="Pg52" id="Pg52" class="tei tei-anchor"></a>probably as enfeebling and demoralising as the Terror. He +formed a school, which laughed at all virtue and made self-indulgence +a fine art. Men who had shared in these obscene +revels were the leaders in the awful scenes of perfidy, lust, +and cruelty which appropriately followed the death of their +patron.<a id="noteref_305" name="noteref_305" href="#note_305"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">305</span></span></a> Some of them, Petronius, Otho, Vitellius, closed +their career appropriately by a tragic death. But others +lived on into the age of reformation, to defame the stout +Sabine soldier who saved the Roman world.<a id="noteref_306" name="noteref_306" href="#note_306"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">306</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +In spite of the manly virtue and public spirit of Vespasian, +the Roman world had to endure a fierce ordeal before it +entered on the peace of the Antonine age. Even Vespasian’s +reign was troubled by conspiracy.<a id="noteref_307" name="noteref_307" href="#note_307"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">307</span></span></a> His obscure origin moved +the contempt of the great senatorial houses who still survived. +His republican moderation gave the philosophic doctrinaires a +chance of airing their impossible dream of restoring a municipal +Republic to govern a world. His conscientious frugality, +which was absolutely needed to retrieve the bankruptcy of the +Neronian régime, was despised and execrated both by the nobles +and the mob. Another lesson was needed both by the Senate +and the philosophers. Society had yet to be purged as by fire, +and the purging came with the accession of Domitian. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The inner secret of that sombre reign will probably remain +for ever a mystery. There is the same question about +Domitian as there is about Tiberius. Was he bad from the +beginning, or was he gradually corrupted by the consciousness +of immense power,<a id="noteref_308" name="noteref_308" href="#note_308"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">308</span></span></a> and the fear of the great order who +might challenge it? Our authorities do not furnish a satisfying +answer. We know Domitian only from the narrative of +men steeped in senatorial traditions and prejudices,<a id="noteref_309" name="noteref_309" href="#note_309"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">309</span></span></a> and, +some of them, intoxicated by the vision of a reconciliation +of the principate with the republican ideals. The dream +was a noble one, and it was about to be partially realised +<span class="tei tei-pb" id="page53">[pg 53]</span><a name="Pg53" id="Pg53" class="tei tei-anchor"></a>for three generations, under a succession of good emperors. +But the men inspired with such an ideal were not likely to be +impartial judges of an emperor like Domitian. And even +from their narrative of his reign, we can see that he was not, +at least in the early years of his reign,<a id="noteref_310" name="noteref_310" href="#note_310"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">310</span></span></a> the utter monster he +has been painted. Even severe judges in modern days admit +that he was an able and strenuous man, with a clear, cold, +cynical intellect,<a id="noteref_311" name="noteref_311" href="#note_311"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">311</span></span></a> which recognised some of the great problems +of the time, and strove to solve them. He was indefatigable in +judicial work.<a id="noteref_312" name="noteref_312" href="#note_312"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">312</span></span></a> In spite of the sneers at his mock triumphs,<a id="noteref_313" name="noteref_313" href="#note_313"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">313</span></span></a> +his military and provincial administration was probably +guided by a sound conception of the resources and the +dangers of the Empire. His recall of Agricola, after a seven +years’ command in Britain, was attributed to jealousy and fear.<a id="noteref_314" name="noteref_314" href="#note_314"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">314</span></span></a> +It is more probable that it was dictated by a wish to stop a +campaign which was diverting large sums to the conquest of +barren mountains. Domitian was an orator and verse writer +of some merit, and he gave his patronage, although not in a +very liberal way, to men like Quintilian, Statius, and Martial.<a id="noteref_315" name="noteref_315" href="#note_315"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">315</span></span></a> +Like Nero, he felt the force of the new Hellenist movement, +and, under forms sanctioned by Roman antiquarians, he established +a quinquennial festival in which literary genius was +pompously rewarded.<a id="noteref_316" name="noteref_316" href="#note_316"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">316</span></span></a> He had the public libraries, which had +been devastated by fires in the previous reigns, liberally restocked +with fresh stores of MSS. from Alexandria.<a id="noteref_317" name="noteref_317" href="#note_317"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">317</span></span></a> He gave +close attention, whatever we may think of his science, to the +economic problems of the Empire. And his discouragement +of the vine, in favour of a greater acreage of corn, would find +sympathy in our own time, as it was applauded by Apollonius +of Tyana.<a id="noteref_318" name="noteref_318" href="#note_318"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">318</span></span></a> The man who decimated the Roman aristocracy +towards the end of his reign, advanced to high positions some +of those who were destined to be his bitterest defamers. Pliny +and Tacitus and Trajan’s father rose to high office in the +<span class="tei tei-pb" id="page54">[pg 54]</span><a name="Pg54" id="Pg54" class="tei tei-anchor"></a>earlier part of Domitian’s reign.<a id="noteref_319" name="noteref_319" href="#note_319"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">319</span></span></a> He designated to the +consulship such men as Nerva, Trajan, Verginius Rufus, +Agricola, and the grandfather of Antoninus Pius.<a id="noteref_320" name="noteref_320" href="#note_320"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">320</span></span></a> This strange +character was also a moral reformer of the antiquarian type. +He punished erring Vestals, <span class="tei tei-hi"><span style="font-style: italic">more majorum</span></span>. He revived the +Scantinian law against those enormities of the East, of which +Statius shows that the emperor was not guiltless himself.<a id="noteref_321" name="noteref_321" href="#note_321"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">321</span></span></a> Yet +a voluptuary, with a calm outlook on his time, may have a wish +to restrain vices with which he is himself tainted. A statesman +may be a puritan reformer, both in religion and morals, without +being personally severe and devout. Domitian may have +had a genuine, if a pedantic, desire to restore the old Roman +tone in morals and religion. He was, after all, sprung from a +sober Sabine stock,<a id="noteref_322" name="noteref_322" href="#note_322"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">322</span></span></a> although he may have sadly degenerated +from it in his own conduct. And his attempt to reform Roman +society may perhaps have been as sincere as that of Augustus. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +But there can be little doubt that Domitian, although he +was astute and able, was also a bad man, with the peculiar +traits which always make a man unpopular. He was disloyal +as a son and as a brother. He was morose, and he cultivated +a suspicious solitude,<a id="noteref_323" name="noteref_323" href="#note_323"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">323</span></span></a> around which evil rumour is sure to +gather. The rumour in his case may have been well-founded, +although we are not bound to believe all the tales of prurient +gossip which Suetonius has handed down. It is the penalty +of high place that peccadilloes are magnified into sins, and +sins are multiplied and exaggerated. It was a recognised and +effective mode of flattering a new emperor to blacken the +character of his predecessors; Domitian himself allowed his +court poets to vilify Caligula and Nero.<a id="noteref_324" name="noteref_324" href="#note_324"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">324</span></span></a> And Pliny in his +fulsome adulation of Trajan, finds his most effective resource in +a perpetual contrast with Domitian. Tacitus could never forgive +the recall and humiliation of his father-in-law. The Senate +as a whole bore an implacable hatred to the man who carried +to its furthest point the assertion of imperial prerogative.<a id="noteref_325" name="noteref_325" href="#note_325"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">325</span></span></a> +<span class="tei tei-pb" id="page55">[pg 55]</span><a name="Pg55" id="Pg55" class="tei tei-anchor"></a>Still the authorities are so unanimous that we are bound to +believe that Domitian, with some strength and ability, had +many execrable qualities. He shows the contradictions of a +nature in which the force of a sturdy rural ancestry has not +been altogether sapped by the temptations of luxury and +power. He had a passionate desire to rival the military glory +of his father and brother, yet he was too cautious and self-indulgent +to attain it. He had some taste for literature, but +he kept literature in leading-strings, and put one man to death +for his delight in certain speeches in Livy, and another for a +too warm eulogy of Thrasea and Helvidius Priscus.<a id="noteref_326" name="noteref_326" href="#note_326"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">326</span></span></a> He threw +his whole strength into a moral and religious reaction, while +he was the bitterest enemy of the republican pretensions and +dreams of the Senate. Great historical critics have called him +a hypocrite.<a id="noteref_327" name="noteref_327" href="#note_327"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">327</span></span></a> It may be doubted whether any single phrase +or formula could express the truth about such a twisted and +perverse <a name="corr55" id="corr55" class="tei tei-anchor"></a><span class="tei tei-corr">character.</span> Probably his dominant passion was vanity +and love of grandiose display. He assumed the consulship +seventeen times, a number quite unexampled.<a id="noteref_328" name="noteref_328" href="#note_328"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">328</span></span></a> His pompous +triumphs for unreal victories were a subject of common jest. +He filled the Capitol with images of himself, and a colossal +statue towered for a time over the temple roofs.<a id="noteref_329" name="noteref_329" href="#note_329"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">329</span></span></a> The son +and brother of emperors, already exalted to divine honours, he +went farther than any of his predecessors in claiming divinity +for himself, and he allowed his ministers and court poets to +address him as <span class="tei tei-q">“our Lord God.”</span><a id="noteref_330" name="noteref_330" href="#note_330"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">330</span></span></a> His lavish splendour in +architecture was to some extent justified by the ravages of fire +in previous reigns. But the £2,400,000 expended on the +gilding of a temple on the Capitol,<a id="noteref_331" name="noteref_331" href="#note_331"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">331</span></span></a> was only one item in an +extravagance which drained the treasury. Its radiance, which +dazzled the eyes of Rutilius in the reign of Honorius,<a id="noteref_332" name="noteref_332" href="#note_332"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">332</span></span></a> was +paid for in blood and tears. The emperor, who was the ruthless +enemy of the nobles, like all his kind, was profusely +indulgent to the army and the mob. The legions had their pay +increased by a fourth. The populace of Rome were pampered +<span class="tei tei-pb" id="page56">[pg 56]</span><a name="Pg56" id="Pg56" class="tei tei-anchor"></a>with costly and vulgar spectacles,<a id="noteref_333" name="noteref_333" href="#note_333"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">333</span></span></a> as they were to the end of +the Western Empire. Domitian’s indulgence of that fierce and +obscene proletariat was only a little more criminal than that +of other emperors, because it ended in a bankruptcy which was +followed by robbery and massacre. While the rich and noble +were assailed on any trivial accusation, in order to fill an +empty treasury, the beasts of Numidia were tearing their +victims, gladiators were prostituting a noble courage in dealing +inglorious wounds in the arena, and fleets of armed galleys +charged and crashed in mimic, yet often deadly, battle in the +flooded Flavian amphitheatre.<a id="noteref_334" name="noteref_334" href="#note_334"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">334</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +To repair this waste the only resource was plunder. But +Domitian was a pettifogger as well as a plunderer; he would +fleece or assassinate his victims under forms of law. The +law of majesty, and the many laws for restoring old Roman +morality, needed only a little ingenuity and effrontery to +furnish lucrative grounds for impeachment.<a id="noteref_335" name="noteref_335" href="#note_335"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">335</span></span></a> The tribe of +delators were ready to his hand. He had punished them for +serving Nero; they were now to reap a richer harvest under +Domitian. Every fortune which rose above mediocrity, every +villa with rich pastures and woodlands in the Apennines, or +on the northern lakes, was marked for plunder.<a id="noteref_336" name="noteref_336" href="#note_336"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">336</span></span></a> Domitian was +the first and only emperor who assumed the censorship for +life.<a id="noteref_337" name="noteref_337" href="#note_337"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">337</span></span></a> The office made him absolute master of the lives and +fortunes of his nobles. A casual word, a thoughtless gesture, +might be construed into an act of treason; and the slave +households furnished an army of spies. Nay, even kindred +and near friends were drawn into this vast conspiracy against +domestic peace and security. It may be admitted that +Domitian had to face a real peril. The rebellion of Antonius +Saturninus was an attempt which no prince could treat lightly, +and the destruction of the correspondence in which so many +men of rank were involved, may well have heightened +Domitian’s alarm.<a id="noteref_338" name="noteref_338" href="#note_338"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">338</span></span></a> He struck out blindly and savagely. +He compelled the Senate to bear a part in the massacre, and +Tacitus has confessed, with pathetic humiliation, his silent share +in the murder of the upright and innocent.<a id="noteref_339" name="noteref_339" href="#note_339"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">339</span></span></a> Yet the imperial +<span class="tei tei-pb" id="page57">[pg 57]</span><a name="Pg57" id="Pg57" class="tei tei-anchor"></a>inquisitor was himself racked with terror in his last hours. He +walked in a corridor where the walls were lined with mirrors,<a id="noteref_340" name="noteref_340" href="#note_340"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">340</span></span></a> +so that no unseen hand might strike him from behind. On +his last morning he started in terror from his bed and called +for the diviner whom he had summoned from Germany.<a id="noteref_341" name="noteref_341" href="#note_341"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">341</span></span></a> But, +amid all his terror, Domitian had a deep natural love of +cruelty. He was never more dangerous than when he chose +to be agreeable;<a id="noteref_342" name="noteref_342" href="#note_342"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">342</span></span></a> he loved to play with his victims. What +a grim delight in exquisite torture, what a cynical contempt +for the Roman nobles, are revealed in the tale of his funereal +banquet!<a id="noteref_343" name="noteref_343" href="#note_343"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">343</span></span></a> The select company were ushered into a chamber +draped from floor to ceiling in black. At the head of each +couch stood a pillar like a tombstone, with the guest’s name +engraved upon it, while overhead swung a cresset such as men +hang in vaults of the dead. A troop of naked boys, black as +all around, danced an awful measure, and then set on the +dismal meal which was offered, by old Roman use, to the spirits +of the departed. The guests were palsied with terror, expecting +every moment to be their last. And the death-like +silence was only broken by the voice of the Emperor as he +told a gruesome tale of bloody deaths. In such cynicism of +lawless power, in such meek degradation of a once proud +order, did the tyranny of the first century reach its close. +</p> + +</div><hr class="page" /><div class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em"> +<span class="tei tei-pb" id="page58">[pg 58]</span><a name="Pg58" id="Pg58" class="tei tei-anchor"></a> +<a name="toc9" id="toc9"></a><a name="pdf10" id="pdf10"></a> +<h2 class="tei tei-head" style="text-align: center; margin-bottom: 2.88em; margin-top: 2.88em"><span style="font-size: 144%">CHAPTER II</span></h2> + +<h2 class="tei tei-head" style="text-align: center; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">THE WORLD OF THE SATIRIST</span></h2> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Juvenal and Tacitus, although they moved in different circles +and probably never met, have much in common. Both were +released from an ignominious silence by the death of Domitian. +Both were then at the age which combines the ripeness +of experience and reflection with a fire and energy still +unflagging.<a id="noteref_344" name="noteref_344" href="#note_344"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">344</span></span></a> They were, from different causes, both filled with +hatred and disgust for the vices of their time, and their experience +had engendered in both a pessimism which darkened +their faith. Tacitus belonged to the senatorial order who had +held high office, and had seen its ranks decimated and its +dignity outraged under the tyranny. Juvenal sprang from the +lower middle class, which hated alike the degenerate noble and +the insolent <span class="tei tei-hi"><span style="font-style: italic">parvenu</span></span> far more than it hated even a Domitian. +Yet both Juvenal and Tacitus are united in a passionate +admiration for the old Roman character. Their standards and +ideals are drawn from the half-mythical ages of the simple +warriors and farmer-statesmen of the old Republic. And their +estimate of their time needs to be scrutinised in the light both +of their hatreds and of their ideals. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The life of Juvenal is wrapt in obscurity, although nine +lives of him are extant.<a id="noteref_345" name="noteref_345" href="#note_345"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">345</span></span></a> Scholars are still at variance as to +the date of his birth, the date of many of his satires, and +especially as to the time and circumstances of his banishment, +about which there is so uniform a tradition. But, for our +purpose, some facts are clear enough. Juvenal was the son of +<span class="tei tei-pb" id="page59">[pg 59]</span><a name="Pg59" id="Pg59" class="tei tei-anchor"></a>a well-to-do freedman of Aquinum, and rose to the highest +magisterial office in his native town at some time of his career.<a id="noteref_346" name="noteref_346" href="#note_346"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">346</span></span></a> +He carefully hides his personal history from us; but we might +gather from his Satires that he belonged to the lower middle +class,<a id="noteref_347" name="noteref_347" href="#note_347"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">347</span></span></a> that he was in temper and tone an old plebeian of the +times of the Republic, although vividly touched by the ideas +of a new morality which had been afloat for more than two +generations. But, like Tacitus, he has little sympathy with the +great philosophic movement which was working a silent revolution. +He had the rhetorical training of the time, with all +its advantages and its defects. And he is more a rhetorician +than a poet. We can well believe the report that his early +literary enthusiasm found vent in declamation on those +mythical or frivolous themes which exercised the youth in +the Roman schools for many centuries. Although he was +hardly a poor man<a id="noteref_348" name="noteref_348" href="#note_348"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">348</span></span></a> in the sense in which Martial, his +friend, was poor, yet he had stooped to bear the ignominy and +hardships of client dependence. He had hurried in rain and +storm in the early morning to receptions at great houses on +the Esquiline, through the squalor and noises and congested +traffic of the Suburra.<a id="noteref_349" name="noteref_349" href="#note_349"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">349</span></span></a> He had doubtless often been a guest +at those <span class="tei tei-q">“unequal dinners,”</span> where the host, who was himself +regaled with far-fetched dainties and old crusted Alban or +Setine wine, insulted his poorer friends by offering them the +cheapest vintage and the meanest fare.<a id="noteref_350" name="noteref_350" href="#note_350"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">350</span></span></a> He had been compelled, +as a matter of social duty, to sit through the recitation +of those ambitious and empty Theseids and Thebaids, with which +the rich amateur in literature in those days afflicted his long-suffering +friends.<a id="noteref_351" name="noteref_351" href="#note_351"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">351</span></span></a> He may have been often elbowed aside by +some supple, clever Greek, with versatile accomplishments and +infinite audacity. He may have been patronised or insulted by +a millionaire <span class="tei tei-hi"><span style="font-style: italic">parvenu</span></span>, like the Trimalchio of Petronius, tainted +with the memories of a shameful servitude. He saw new +vulgar wealth everywhere triumphant, while the stiff, yet, in +many ways, wholesome conventionality of old Roman life was +defied and trampled upon by an aggressive vulgarity. In such +a world there was little room for the man whose wealth is +<span class="tei tei-pb" id="page60">[pg 60]</span><a name="Pg60" id="Pg60" class="tei tei-anchor"></a>in his genius, and who clings to the traditions of ages which +believed that men had a soul as well as a body. A man like +Juvenal, living in such a society, almost necessarily becomes +embittered. Like Johnson, in his Grub Street days, he will +have his hours when bitterness passes into self-abandonment, +and he will sound the depths of that world of corruption which +in his better moods he loathes. Some of the associates of +Juvenal were of very doubtful position, and more than doubtful +morals;<a id="noteref_352" name="noteref_352" href="#note_352"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">352</span></span></a> and the warmth of some of his realistic painting of +dark sides of Roman life arouses the suspicion that he may +have at times forgotten his moral ideal. He certainly knows +the shameful secrets of Roman life almost as well as his friend +Martial does. But his knowledge, however gained, was turned +to a very different purpose from that which inspired Martial’s +brilliant prurience.<a id="noteref_353" name="noteref_353" href="#note_353"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">353</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Satires of Juvenal were probably not given to the +world till after the death of Domitian.<a id="noteref_354" name="noteref_354" href="#note_354"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">354</span></span></a> The date of the earliest +is about 100 <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span>, that of the latest probably 127. Juvenal +cautiously disguises his attacks on his own time. He whets his +sword against the sinners whose ashes have long reposed beside +the Flaminian and the Latin ways.<a id="noteref_355" name="noteref_355" href="#note_355"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">355</span></span></a> Very few of his contemporaries +appear in his pages,<a id="noteref_356" name="noteref_356" href="#note_356"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">356</span></span></a> and the scenery is often that +of the reigns of Tiberius, Claudius, or Nero. But his deepest +and most vivid impressions must have come to Juvenal in that +period which has been photographed with such minute exactness +by Martial. And there is a striking correspondence between +the two writers, not only in many of the characters whom they +introduce, but in their pictures of the whole state of morals and +letters.<a id="noteref_357" name="noteref_357" href="#note_357"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">357</span></span></a> They both detested that frigid epic which laboriously +ploughed the sands of conventional legend, and they turned +with weariness from the old-world tales of Thebes or Argos to +the real tragedy or comedy of Roman life around them. +Although they were friends and companions, it is needless to +<span class="tei tei-pb" id="page61">[pg 61]</span><a name="Pg61" id="Pg61" class="tei tei-anchor"></a>assume any close partnership in their studies. Starting with +the same literary impulse, they deal to a large extent with the +same vices and follies, some of them peculiar to their own age, +others common to all ages of Rome, or even of the world of +civilisation. A long list might easily be compiled of their +common stock of subjects, and their common antipathies. In +both writers we meet the same grumbling of the needy client +against insolent or niggardly patrons, the complaints of the +struggling man of letters about the extravagant rewards of low +vulgar impostors. Both are bored to death, like the patient +Pliny, by the readings of wealthy scribblers, or by tiresome +pleadings in the courts, measured by many a turn of the +clepsydra. They feel an equal disgust for the noise and +squalor of the narrow streets, an equal love for the peace and +freshness and rough plenty of the country farm. In both may +be seen the scions of great houses reduced to mendicancy, +ambitious poverty betaking itself to every mean or disreputable +device, the legacy-hunter courting the childless rich with +flattery or vicious compliance. You will often encounter the +sham philosopher, as you meet him sixty years afterwards in +the pages of Lucian, with his loud talk of virtue and illustrious +names, while his cloak covers all the vices of dog and ape. Both +deal rather ungently with the character of women,—their +intrigues with actors, gladiators, and slaves, their frequent +divorces and rapid succession of husbands, their general +abandonment of antique matronly reserve. Both have, in fact, +with different motives, uncovered the secret shame of the +ancient world; and, more even than by that shame, was their +indignation moved by the great social revolution which was +confusing all ranks, and raising old slaves, cobblers, and +auctioneers to the benches of the knights. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Yet with this resemblance in the subjects of their choice, +there is the widest difference between the two writers in their +motive and mode of treatment. Martial, of course, is not a +moralist at all; the mere suggestion excites a smile. He is a +keen and joyous observer of the faults and follies, the lights +and shades, of a highly complex and artificial society which is +<span class="tei tei-q">“getting over-ripe.”</span> In the power of mere objective description +and minute portraiture of social life, Martial is almost +unique. Through his verses, we know the society of Domitian +<span class="tei tei-pb" id="page62">[pg 62]</span><a name="Pg62" id="Pg62" class="tei tei-anchor"></a>as we know hardly any other period of ancient society. But +this very vividness and truthfulness is chiefly due to the fact +that Martial was almost without a conscience. He was indeed +personally, perhaps, not so bad as he is often painted.<a id="noteref_358" name="noteref_358" href="#note_358"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">358</span></span></a> He +knows and can appreciate a good woman;<a id="noteref_359" name="noteref_359" href="#note_359"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">359</span></span></a> he can love, with +the simplest, unsophisticated love, an innocent slave-child, the +poor little Erotion,<a id="noteref_360" name="noteref_360" href="#note_360"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">360</span></span></a> whom he has immortalised. He can +honour a simple manly character, free from guile and pretence.<a id="noteref_361" name="noteref_361" href="#note_361"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">361</span></span></a> +He has a genuine, exuberant love of the fresh joys of +country life, sharpened, no doubt, by the experience of the +client’s sordid slavery, amid the mingled poverty and lavish +splendour of the capital.<a id="noteref_362" name="noteref_362" href="#note_362"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">362</span></span></a> Where could one find a fresher, +prettier idyll than his picture of the farm of Faustinus, with its +packed granaries, and its cellars fragrant with the juice of many +an old autumn vintage, the peacock spreading his jewelled +plumage, and the ring-dove cooing overhead from the towers? +The elegant slaves of the great house in the city are having +a holiday, and busy, under the bailiff’s care, with rural toils, +or fishing in the stream. The tall daughters of the neighbouring +cottages bring in their well-stocked baskets to the +villa, and all gather joyously at evening to a plenteous meal.<a id="noteref_363" name="noteref_363" href="#note_363"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">363</span></span></a> +Martial has, moreover, one great virtue, which is a powerful antidote +for many moral faults, the love of the far-off home of his +childhood, the rugged Bilbilis, with its iron foundries near +the sources of the Tagus, to which he retreated from the crush +and din of plebeian life at Rome, and where he rests.<a id="noteref_364" name="noteref_364" href="#note_364"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">364</span></span></a> But +when charity or justice has done its best for Martial, +and no scholar will repudiate the debt, it still remains true +that he represents, perhaps better than any other, that pagan +world, naked and unabashed, and feels no breath of inspiration +from the great spiritual movement which, in paganism itself, +was setting towards an ideal of purity and self-conquest. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Juvenal, at least in his later work, reveals a moral +standard and motive apparently unknown to Martial.<a id="noteref_365" name="noteref_365" href="#note_365"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">365</span></span></a> It may +<span class="tei tei-pb" id="page63">[pg 63]</span><a name="Pg63" id="Pg63" class="tei tei-anchor"></a>be admitted, indeed, that Juvenal did not always write under +the same high impulse. He had the rhetorician’s love of +fine, telling phrases, and startling effects. He had a rare gift +of realistic painting, and he exults in using it. He has also +burning within him an old plebeian pride which looked down +at once on the degenerate son of an ancient house, and on +the <span class="tei tei-hi"><span style="font-style: italic">nouveaux riches</span></span>, whose rise seemed to him the triumph of +vulgar opulence without the restraint of traditions or ideals. +Conscious of great talents, with a character almost fierce in +its energy, he felt a burning hatred of a society which seemed +to value only material success, or those supple and doubtful +arts which could invent some fresh stimulus for exhausted +appetite. In Juvenal a great silent, sunken class, whom +we hardly know otherwise than from the inscriptions on their +tombs,<a id="noteref_366" name="noteref_366" href="#note_366"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">366</span></span></a> finds for once a powerful voice and a terrible avenger. +But, along with this note of personal or class feeling, there is +in Juvenal a higher moral intuition, a vision of a higher life, +which had floated before some Roman minds long before his +time,<a id="noteref_367" name="noteref_367" href="#note_367"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">367</span></span></a> and which was destined to broaden into an accepted ideal. +Juvenal, indeed, was no philosopher, and he had, like Tacitus, +all the old Roman distrust of the theories of the schools.<a id="noteref_368" name="noteref_368" href="#note_368"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">368</span></span></a> +He had probably little respect for such teaching as Seneca’s.<a id="noteref_369" name="noteref_369" href="#note_369"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">369</span></span></a> +Yet in important points he and Seneca belong to the same order +of the elect. Although, perhaps, a less spotless character than +Tacitus, he is far more advanced and modern in his breadth +of sympathy and moral feeling. He feels acutely for the +conquered provinces which have been fleeced and despoiled +of their wealth and artistic treasures, and which are still +exposed to the peculation and cruelty of governors and their +train.<a id="noteref_370" name="noteref_370" href="#note_370"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">370</span></span></a> He denounces, like Seneca, the contempt and cruelty often +shown to slaves. The man whose ideal seems often to be drawn +from the hard, stern warriors who crushed the Samnites and +baffled the genius of Hannibal, in his old age has come to +glorify pity and tenderness for suffering as the best gift of +God, the gift that separates him most widely from the brute +<span class="tei tei-pb" id="page64">[pg 64]</span><a name="Pg64" id="Pg64" class="tei tei-anchor"></a>creation.<a id="noteref_371" name="noteref_371" href="#note_371"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">371</span></span></a> He preaches sympathy and mutual help, in an +age torn by selfish individualist passions. He denounces the +lust for revenge almost in the tones of a Christian preacher.<a id="noteref_372" name="noteref_372" href="#note_372"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">372</span></span></a> +What heathen moralist has painted more vividly the horrors +of the guilty conscience, that unseen inquisitor, with sterner +more searching eyes than Rhadamanthus? Who has taught +with greater power that the root of sin is in the evil thought?<a id="noteref_373" name="noteref_373" href="#note_373"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">373</span></span></a> +Juvenal realises, like Tacitus and Quintilian, the curse of a +tainted ancestry, and the incalculable importance of pure +example in the education of youth.<a id="noteref_374" name="noteref_374" href="#note_374"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">374</span></span></a> He, who knew so well +the awful secrets of Roman households, sets an immense value +on the treasure of an untainted boyhood, like that of the ploughman’s +son, who waits at Juvenal’s simple meal <span class="tei tei-q">“and sighs for +his mother, and the little cottage, and his playmates the kids.”</span><a id="noteref_375" name="noteref_375" href="#note_375"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">375</span></span></a> +Observation of character had also taught him the fatal law that +the downward path in conduct, once entered on, is seldom retraced. +And this moral insight seems to come to Juvenal not from +any consciously held philosophic doctrine, nor from a settled +religious faith. His faith, like that of many of his time, was +probably of the vaguest. He scorns and detests the Eastern +worships which were pouring in like a flood, and carrying +away even loose women of the world.<a id="noteref_376" name="noteref_376" href="#note_376"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">376</span></span></a> He pillories the +venal star-reader from the East and the Jewish hag who +interprets dreams. But he has also scant respect for classic +mythologies, and regrets the simple, long-gone age, before +heaven became crowded with divinities, before Saturn had +exchanged the diadem for the sickle, when Juno was still a +little maid,<a id="noteref_377" name="noteref_377" href="#note_377"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">377</span></span></a> when the terrors of Tartarus, the wheel, the +vulture, and the lash of the Furies had not taken the place of +a simple natural conscience.<a id="noteref_378" name="noteref_378" href="#note_378"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">378</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Juvenal’s moral tone then appears to unite the spirit of two +different ages. In some of his later Satires you catch the accent +of the age which was just opening when Juvenal began to write, +its growing sense of the equality and brotherhood of man, its +cosmopolitan morality, its ideals of spiritual culture. But +there are other elements in Juvenal, derived from old Roman +<span class="tei tei-pb" id="page65">[pg 65]</span><a name="Pg65" id="Pg65" class="tei tei-anchor"></a>prejudice and conventionality, or the result of personal temperament +and experience, which are quite as prominent. Juvenal +is an utter pessimist about his time, more extreme even than +Tacitus. His age, if we believe him, has attained the climax +of corruption, and posterity will never improve upon its +finished depravity.<a id="noteref_379" name="noteref_379" href="#note_379"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">379</span></span></a> His long practice as a declaimer had +given him a habit of exaggeration, and of aiming rather at +rhetorical brilliancy than truth. Whole passages in his +poems read like declamatory exercises turned into verse.<a id="noteref_380" name="noteref_380" href="#note_380"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">380</span></span></a> +A mere hanger-on of great society, one of the obscure crowd +who flocked to the rich man’s levée, and knowing the life of +the aristocracy only by remote observation or the voice of +scandalous gossip, he hardly deserves the implicit trust which +has been often accorded to his indictments of the society of +his day. His generalisations are of the most sweeping kind; +the colours are all dark. He thinks that the number of +decent people in his day is infinitesimally small. And yet +we may reasonably suspect, from his own evidence, that he +often generalised from single cases, that he treated abnormal +specimens as types. His moral ideals cannot have been a +monopoly of his own. In the palace of Nero in the worst +days, there was a pure Octavia as well as a voluptuous Poppaea. +The wife and mother of the gross Vitellius were women of spotless +fame.<a id="noteref_381" name="noteref_381" href="#note_381"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">381</span></span></a> And in reading the fierce, unmeasured declamation +of Juvenal, we should never forget that he knew nothing personally +of Pliny or Tacitus, or of the circle which surrounded +Verginius Rufus and Spurinna. He has the same pessimist +theory of human declension which was held by Seneca and by +Tacitus. Every form of crime and sensuality has been rampant +since Rome lost the treasure of poverty, since the days when +silver shone only on the Roman’s arms.<a id="noteref_382" name="noteref_382" href="#note_382"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">382</span></span></a> Juvenal’s ideal lies +in that mythical past when a Curius, thrice consul, strode +homeward from the hills, mattock on shoulder, to a meal +of home-grown herbs and bacon served on earthenware.<a id="noteref_383" name="noteref_383" href="#note_383"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">383</span></span></a> +It is the luxury of the conquered lands which has relaxed +the Roman fibre, which has introduced a false standard of +<span class="tei tei-pb" id="page66">[pg 66]</span><a name="Pg66" id="Pg66" class="tei tei-anchor"></a>life, degraded great houses, and flooded the city with an alien +crew of astrologers and grammarians, parasites and pimps. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Modern criticism has laboured hard to correct some of the +harsher judgments on the luxury and self-indulgence of the +period of the early Empire. Perhaps the scholarly reaction +against an indictment which had degenerated sometimes into +ignorant commonplace, may have been carried here and there +too far. The testimony of Tacitus is explicit that the luxury +of the table reached its height in the hundred years extending +from the battle of Actium to the accession of Vespasian.<a id="noteref_384" name="noteref_384" href="#note_384"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">384</span></span></a> It +was a period of enormous fortunes spent in enormous waste. +Seneca or Pallas or Narcissus had accumulated wealth probably +three or four times greater than even the fortune of a Crassus +or a Lucullus. The long peace, the safety of the seas, and +the freedom of trade, had made Rome the entrepôt for the +peculiar products and the delicacies of every land from the +British Channel to the Ganges. The costly variety of these +foreign dainties was vulgarly paraded at every great dinner-party. +Palaces, extending almost over the area of a town, were +adorned with marbles from the quarries of Paros, Laconia, +Phrygia, or Numidia,<a id="noteref_385" name="noteref_385" href="#note_385"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">385</span></span></a> with gilded ceilings and curious panels +changing with the courses of the banquet,<a id="noteref_386" name="noteref_386" href="#note_386"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">386</span></span></a> with hundreds of +tables of citrus-wood, resting on pillars of ivory, each costing +a moderate fortune, with priceless bronzes and masterpieces +of ancient plate. Nearly a million each year was drained +away to the remoter East, to purchase aromatics and jewels +for the elaborate toilette of the Roman lady.<a id="noteref_387" name="noteref_387" href="#note_387"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">387</span></span></a> Hundreds +of household slaves, each with his minute special function, +anticipated every want, or ministered to every passion of their +masters. Every picturesque or sheltered site on the great lakes, +on the Anio, or the Alban hills, in the Laurentine pine forests, +or on the bays of Campania, was occupied by far-spreading +country seats. Lavish expenditure and luxurious state was +an imperious duty of rank, even without the precept of an +emperor.<a id="noteref_388" name="noteref_388" href="#note_388"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">388</span></span></a> The senator who paid too low a rent, or rode +along the Appian or Flaminian Way with too scanty a train, +<span class="tei tei-pb" id="page67">[pg 67]</span><a name="Pg67" id="Pg67" class="tei tei-anchor"></a>became a marked man, and immediately lost caste.<a id="noteref_389" name="noteref_389" href="#note_389"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">389</span></span></a> These +are the merest commonplace of the social history of the +time. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Yet in spite of the admitted facts of profusion and self-indulgence, +we may decline to accept Juvenal’s view of the +luxury of the age without some reserve. It is indeed no +apology for the sensuality of a section of the Roman aristocracy +in that day, to point out that the very same excesses made +their appearance two centuries before him, and that they will +be lamented both by Pagan and Christian moralists three +centuries after his death. But these facts suggest a doubt +whether the cancer of luxury had struck so deep as satirists +thought into the vitals of a society which remained for so +many centuries erect and strong. Before the end of the third +century <span class="tei tei-hi"><span style="font-size: 75%">B.C.</span></span>, began the long series of sumptuary laws which +Tiberius treated as so futile.<a id="noteref_390" name="noteref_390" href="#note_390"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">390</span></span></a> The elder Pliny and Livy date +the introduction of luxurious furniture from the return of the +army in 188 <span class="tei tei-hi"><span style="font-size: 75%">B.C.</span></span>, after the campaign in Asia.<a id="noteref_391" name="noteref_391" href="#note_391"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">391</span></span></a> Crassus, who left, +after the most prodigal expenditure, a fortune of £1,700,000, +had a town house which cost over £60,000.<a id="noteref_392" name="noteref_392" href="#note_392"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">392</span></span></a> The lavish +banquets of Lucullus were proverbial, and his villa at Misenum +was valued at £24,000. It was an age when more than +£1000 was given for a slave-cook or a pair of silver cups.<a id="noteref_393" name="noteref_393" href="#note_393"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">393</span></span></a> +Macrobius has preserved the menu of a pontifical banquet, at +which Julius Caesar and the Vestals were present, and which in +its costly variety surpassed, as he says, any epicurism of the +reign of Honorius.<a id="noteref_394" name="noteref_394" href="#note_394"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">394</span></span></a> And yet Ammianus and S. Jerome level +very much the same charges against the nobles of the fourth +century,<a id="noteref_395" name="noteref_395" href="#note_395"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">395</span></span></a> which satire makes against the nobles of the first. +When we hear the same anathemas of luxury in the days of +Lucullus and in the reign of Honorius, separated by an interval +of more than five centuries, in which the Roman race stamped +itself on the page of history and on the face of nature by the +most splendid achievements of military virtue and of civilising +energy, we are inclined to question either the report of our +authorities, or the satirist’s interpretation of the social facts. +</p> + +<span class="tei tei-pb" id="page68">[pg 68]</span><a name="Pg68" id="Pg68" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The good faith of the elder Pliny, of Seneca and Juvenal, +need not, indeed, be called in question. But the first two +were men who led by preference an almost ascetic life. The +satirist was a man whose culinary tastes were satisfied by the +kid and eggs and asparagus of his little farm at Tibur.<a id="noteref_396" name="noteref_396" href="#note_396"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">396</span></span></a> +And the simple abstemious habits of the south, which are +largely the result of climate, tended to throw into more +startling contrast any indulgence of superfluous appetite. It +is true that the conquests which unlocked the hoarded +treasures of eastern monarchies, gave a great shock to the +hardy frugality and self-restraint of the old Roman character, +just as the stern simplicity of Spartan breeding was imperilled +by contact with the laxer life of the Hellespontine towns and the +wealth of the Persian court.<a id="noteref_397" name="noteref_397" href="#note_397"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">397</span></span></a> The Roman aristocracy were for +two centuries exposed to the same temptations as the treasures +of the Incas offered to Pizarro,<a id="noteref_398" name="noteref_398" href="#note_398"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">398</span></span></a> or the treasures of the Moguls +to Clive. In the wild licence, which prevailed in certain circles +for more than a century, many a fortune and many a character +were wrecked. Yet the result may easily be exaggerated. +Extravagant luxury and self-indulgence is at all times only +possible to a comparatively small number. And luxury, after +all, is a relative term. The luxuries of one age often become +the necessities of the next. There are many articles of food or +dress, which free-trade and science have brought to the doors +of our cottagers, which would have incurred the censure of +the elder Pliny or of Seneca. There are aldermanic banquets +in New York or the city of London in our own day, which far +surpass, in costliness and variety, the banquets of Lucullus or +the pontiff’s feast described by Macrobius. The wealth of +Pallas, Narcissus, or Seneca, was only a fraction of many a +fortune accumulated in the last thirty years in the United +States.<a id="noteref_399" name="noteref_399" href="#note_399"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">399</span></span></a> The exaggerated idea of Roman riches and waste has +been further heightened by the colossal extravagance of the +worst emperors and a few of their boon companions and +imitators. But we are apt to forget that these were the +outbreaks of morbid and eccentric character, in which the last +feeble restraints were sapped and swept away by the sense of +<span class="tei tei-pb" id="page69">[pg 69]</span><a name="Pg69" id="Pg69" class="tei tei-anchor"></a>having at command the resources of a world. Nero is +expressly described by the historian as a lover of the impossible;<a id="noteref_400" name="noteref_400" href="#note_400"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">400</span></span></a> +and both he and Caligula had floating before their +disordered imaginations the dream of astounding triumphs, even +over the most defiant forces and barriers of nature. There +was much in the extravagance of their courtiers and imitators, +springing from the same love of sensation and display. Rome +was a city of gossip, and the ambition to be talked about, +as the inventor of some new freak of prodigality, was probably +the only ambition of the blasé spendthrift of the time. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Yet, after all the deductions of scrupulous criticism, the +profound moral sense of Juvenal has laid bare and painted +with a realistic power, hardly equalled even by Tacitus, +an unhealthy temper in the upper classes, which was full of +peril. He has also revealed, alongside of this decline, a great +social change, we may even call it a crisis, which the historian, +generally more occupied with the great figures on the stage, is +apt to ignore. The decay in the morale and wealth of the +senatorial order, together with the growing power of a new +moneyed class, the rise to opulence of the freedman and the +petty trader, the invasion of Greek and Oriental influences, +and the perilous or hopeful emancipation, especially of women, +from old Roman conventionality, these are the great facts in +the social history of the first century which, under all his +rhetoric, stand out clearly to the eye of the careful student of +the satirist. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The famous piece, in which Juvenal describes an effeminate +Fabius or Lepidus, before the mutilated statues and smoke-stained +pedigree of his house, rattling the dice-box till the +dawn, or sunk in the stupor of debauch at the hour when his +ancestors were sounding their trumpets for the march,<a id="noteref_401" name="noteref_401" href="#note_401"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">401</span></span></a> has, for +eighteen centuries, inspired many a homily on the vanity +of mere birth. Its moral is now a hackneyed one. But, +when the piece was written, it must have been a powerful +indictment. For the respect for long descent was still deep +in the true Roman, and was gratified by fabulous genealogies +to the end. Pliny extols Trajan for reserving for youths of +illustrious birth the honours due to their race.<a id="noteref_402" name="noteref_402" href="#note_402"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">402</span></span></a> Suetonius +recounts the twenty-eight consulships, five dictatorships, seven +<span class="tei tei-pb" id="page70">[pg 70]</span><a name="Pg70" id="Pg70" class="tei tei-anchor"></a>censorships, and many triumphs which were the glory of +the great Claudian house,<a id="noteref_403" name="noteref_403" href="#note_403"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">403</span></span></a> and the similar honours which +had been borne by the paternal ancestors of Nero.<a id="noteref_404" name="noteref_404" href="#note_404"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">404</span></span></a> Tacitus, +although not himself a man of old family, has a profound belief +in noble tradition, and sometimes speaks with an undisguised +scorn of a low alliance.<a id="noteref_405" name="noteref_405" href="#note_405"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">405</span></span></a> As the number of the <span class="tei tei-q">“Trojugenae”</span> +dwindled, the pride of the vanishing remnant probably grew +in proportion, and a clan like the Calpurnian reluctantly +yielded precedence even to Tiberius or Nero.<a id="noteref_406" name="noteref_406" href="#note_406"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">406</span></span></a> It is a sign +of the social tone that the manufacture of genealogies for the +new men, who came into prominence from the reign of +Vespasian, went on apace. A Trojan citizen in the days +of Apollonius traced himself to Priam.<a id="noteref_407" name="noteref_407" href="#note_407"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">407</span></span></a> Herodes Atticus +claimed descent from the heroes of Aegina,<a id="noteref_408" name="noteref_408" href="#note_408"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">408</span></span></a> just as some of the +Christian friends of S. Jerome confidently carried their pedigree +back to Aeneas or Agamemnon.<a id="noteref_409" name="noteref_409" href="#note_409"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">409</span></span></a> Juvenal would certainly +not have accepted such fables, but he was no leveller. He +had a firm belief in moral heredity and the value of tradition. +Plebeian as he was, he had, like Martial, his own old +Roman pride, which poured contempt on the upstarts who, +with the stains of servile birth or base trade upon them, were +crowding the benches of the knights. He would, indeed, +have applauded the <span class="tei tei-hi"><span style="font-style: italic">mot</span></span> of Tiberius, that a distinguished man +was his own ancestor;<a id="noteref_410" name="noteref_410" href="#note_410"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">410</span></span></a> he recalls with pride that one humble +son of Arpinum had annihilated the hordes of the Cimbri, and +another had crushed the rising of Catiline.<a id="noteref_411" name="noteref_411" href="#note_411"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">411</span></span></a> But he had the +true Roman reverence for the Curii, Fabii, and Scipios, and +would gladly salute any of their descendants who reproduced +their virtues. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It is a melancholy certainty that a great many of the senatorial +class in Juvenal’s day had fallen very low in all things +essential to the strength of a great caste. Their numbers had +long been dwindling,<a id="noteref_412" name="noteref_412" href="#note_412"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">412</span></span></a> owing to vicious celibacy or the cruel +proscriptions of the triumvirate and the four Claudian Caesars, +or from the unwillingness or inability of many to support the +<span class="tei tei-pb" id="page71">[pg 71]</span><a name="Pg71" id="Pg71" class="tei tei-anchor"></a>burdens of their rank. It was a rare thing in many great +houses to reach middle age.<a id="noteref_413" name="noteref_413" href="#note_413"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">413</span></span></a> Three hundred senators and two +thousand knights had fallen in the proscription of the second +triumvirate.<a id="noteref_414" name="noteref_414" href="#note_414"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">414</span></span></a> The massacre of old and young of both sexes, +which followed the fall of Sejanus, must have extinguished +many an ancient line; not a day passed without an execution.<a id="noteref_415" name="noteref_415" href="#note_415"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">415</span></span></a> +Three hundred knights and thirty-five senators perished in the +reign of Claudius.<a id="noteref_416" name="noteref_416" href="#note_416"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">416</span></span></a> Very few of the most ancient patrician +houses were left when Claudius revised the lists of the Senate, +and introduced a fresh element from Gaul.<a id="noteref_417" name="noteref_417" href="#note_417"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">417</span></span></a> Who can tell +the numbers of those who fell victims to the rage or greed +or suspicion of Caligula, Nero, and Domitian? The list must +have been enormously swelled by the awful year of the four +emperors. Vespasian found it necessary to recruit the ranks +of the aristocracy from Italy and the provinces.<a id="noteref_418" name="noteref_418" href="#note_418"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">418</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +At the same time, prodigality or confiscation had rendered +many of those who survived unable to maintain their rank, and +to bear the social and official burdens which, down to the end +of the Western Empire were rigorously imposed on the great +order. The games of the praetorship in the first century, as in +the fifth,<a id="noteref_419" name="noteref_419" href="#note_419"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">419</span></span></a> constituted a tax which only a great fortune could +easily bear. Aristocratic poverty became common. As early +as the reign of Augustus, the emperor had found it politic to +subsidise many great families.<a id="noteref_420" name="noteref_420" href="#note_420"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">420</span></span></a> The same policy had been +continued by Tiberius, Nero, and Vespasian.<a id="noteref_421" name="noteref_421" href="#note_421"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">421</span></span></a> Tiberius, indeed, +had scrutinised and discouraged some of these claims +on grounds which the treasury officials of every age would +applaud.<a id="noteref_422" name="noteref_422" href="#note_422"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">422</span></span></a> A grandson of the great orator Hortensius once +made an appeal in the Senate for the means of supporting +the dignity of his name. He had received a grant from +Augustus to enable him to rear a family, and four sons were +now waiting at the doors of the Curia to second his prayer. +Hortensius, who was the great rival of Cicero, had possessed +immense wealth. He had many splendid villas, he used to +give dinners in his park, around which the deer would troop +<span class="tei tei-pb" id="page72">[pg 72]</span><a name="Pg72" id="Pg72" class="tei tei-anchor"></a>to the lute of a slave-Orpheus; he left 10,000 casks of old +Chian in his cellars. His mendicant and spiritless descendant +had to go away with a cold withering refusal from Tiberius, +softened by a contemptuous dole to his sons. The revision +of the senatorial roll by Claudius in 48 <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span>, revealed a portentous +disappearance of old houses of the Republic, and the +gaps had to be filled up from the provinces in the teeth of +aristocratic exclusiveness.<a id="noteref_423" name="noteref_423" href="#note_423"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">423</span></span></a> Among the boon companions of +Nero there must have been many loaded with debt, like +Otho and Vitellius. The Corvinus in Juvenal who is keeping +sheep on a Laurentine farm, and his probable kinsman who +obtained a subsidy from Nero, the Fabii and Mamerci +who were dancing and playing the harlequin on the comic +stage, or selling their blood in the arena, must represent +many a wreck of the great houses of the Republic.<a id="noteref_424" name="noteref_424" href="#note_424"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">424</span></span></a> Among +the motley crowd who swarm in the hall of the great patron +to receive the morning dole, the descendants of houses +coeval with the Roman State are pushed aside by the +freedmen from the Euphrates.<a id="noteref_425" name="noteref_425" href="#note_425"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">425</span></span></a> But aristocratic poverty +knew no lower depth of degradation than in the hungry +adulation which it offered to the heirless rich. Captation +became a regular profession in a society where trade, industry, +and even professional skill, were treated as degrading to the +men of gentle blood.<a id="noteref_426" name="noteref_426" href="#note_426"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">426</span></span></a> It is characteristic of Juvenal that he +places on the same level the legacy-hunter, who would stoop +to any menial service or vicious compliance, with the honest +tradesfolk, in whose ranks, if we may judge by their funerary +inscriptions, was to be found, perhaps, the wholesomest moral +tone in the society of the early Empire. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +In a satire written after Domitian’s death,<a id="noteref_427" name="noteref_427" href="#note_427"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">427</span></span></a> Juvenal has +described a scene of fatuous adulation which, if not true in +fact, is only too true to the character of the time. A huge +mullet, too large for any private table, had been caught in a +bay of the Adriatic. Its captor hastens through winter storms +to lay his spoil at the emperor’s feet. The kitchen of the +Alban palace had no dish large enough for such a monster, and +<span class="tei tei-pb" id="page73">[pg 73]</span><a name="Pg73" id="Pg73" class="tei tei-anchor"></a>a council of trembling senators is hastily summoned to consult +on the emergency. Thither came the gentle Crispus, that +Acilius, whose son was to be the victim of the despot’s +jealousy, Rubrius tainted with a nameless crime, the bloated +Montanus, and Crispinus, once an Egyptian slave, now a +vulgar exquisite, reeking with unguents. There, too, was the +informer whose whisper stabbed like a stiletto, the lustful, +blind Catullus, and the arch flatterer Veiento, who had +revelled at the Gargantuan feasts of Nero from noon till +midnight. These are worthy brethren of the assembly who +stabbed Proculus to death with their stiles at the nod of the +freedman of Caligula,<a id="noteref_428" name="noteref_428" href="#note_428"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">428</span></span></a> and led Nero home in triumphal procession +after his mother’s murder.<a id="noteref_429" name="noteref_429" href="#note_429"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">429</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Many things had contributed to the degradation of the +senatorial character. The dark and tortuous policy of +Tiberius tended, indeed, to absolutism; yet he still maintained +a tone of deference to the Senate, and sometimes, with cold +good sense, repelled a too eager adulation.<a id="noteref_430" name="noteref_430" href="#note_430"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">430</span></span></a> But, in the reigns +of Caligula and Nero, the great order had to submit to the +deepest personal degradation, and were tempted, or compelled +by their masters to violate every instinct of Roman dignity. +The wild epileptic frenzy of Caligula, who spared not the +virtue of his sisters,<a id="noteref_431" name="noteref_431" href="#note_431"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">431</span></span></a> as he boasted of his own incestuous +birth,<a id="noteref_432" name="noteref_432" href="#note_432"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">432</span></span></a> who claimed divine honours,<a id="noteref_433" name="noteref_433" href="#note_433"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">433</span></span></a> temples, and costly +sacrifices, who, as another Endymion, called the Moon to his +embraces, who dreamt of obliterating the memory of Homer +and Virgil and Livy, was not likely to spare the remnant of +self-respect still left in his nobles.<a id="noteref_434" name="noteref_434" href="#note_434"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">434</span></span></a> He gave an immense +impetus to the rage for singing, dancing, and acting,<a id="noteref_435" name="noteref_435" href="#note_435"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">435</span></span></a> for +chariot-driving and fighting in the arena, not unknown before, +which Juvenal and Tacitus brand as the most flagrant sign of +degenerate morals. There was indeed a great conflict of +sentiment under the early Empire as to some of these arts. +Julius Caesar had encouraged or permitted Roman senators +and knights to fight in the gladiatorial combats, and a Laberius +<span class="tei tei-pb" id="page74">[pg 74]</span><a name="Pg74" id="Pg74" class="tei tei-anchor"></a>to act in his own play.<a id="noteref_436" name="noteref_436" href="#note_436"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">436</span></span></a> But a decree of the Senate, not long +afterwards, had placed a ban on these exhibitions by men of +noble rank.<a id="noteref_437" name="noteref_437" href="#note_437"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">437</span></span></a> Tiberius, who was, beyond anything, a haughty +aristocrat, at a later date intervened to save the dignity of +the order.<a id="noteref_438" name="noteref_438" href="#note_438"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">438</span></span></a> But the rage of the rabble for these spectacles +had undoubtedly caught many in the ranks of the upper +class. And Caligula and Nero<a id="noteref_439" name="noteref_439" href="#note_439"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">439</span></span></a> found, only too easily, youths +of birth and breeding, but ruined fortune, who were ready to +exhibit themselves for a welcome <span class="tei tei-hi"><span style="font-style: italic">douceur</span></span>, or to gain the +favour of the prince, or even to bring down the applause +of the crowded benches of the amphitheatre or the circus. +Yet the old Roman feeling must have been very persistent, +when a man like Domitian, who posed as a puritan, found +it politic to remove from the Senate one who had disgraced +his order by dancing in the pantomime, and even +laid his interdict on all public theatrical performances.<a id="noteref_440" name="noteref_440" href="#note_440"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">440</span></span></a> +The revels and massacres and wild debauchery of Nero did +not so much to hasten his destruction as his singing his +catches to the lute, or appearing in the parts of the incestuous +Canace and the matricide Orestes.<a id="noteref_441" name="noteref_441" href="#note_441"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">441</span></span></a> From every part of the +world, in all the literature of the time, there is a chorus of +astounded indignation against the prince who could stoop to +pit himself against Greek players and singers at Delphi or +Olympia. Juvenal has been reproached for putting the chariot-driving +of Damasippus in the same category with the Verrine +plunder of provinces.<a id="noteref_442" name="noteref_442" href="#note_442"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">442</span></span></a> He is really the exponent of old +Roman sentiment. And it may be doubted whether, from the +Roman point of view, Juvenal might not justify himself to +his critics. Even in our own emancipated age, we might be +pardoned for feeling a shock if an English prime minister rode +his own horse at the Derby, or appeared in a risky part on the +boards of the Gaiety. And the collective sense of senatorial +self-respect was too precious to a Roman patriot and moralist, +to be flung away for mere love of sport, or in a fit of spurious +artistic enthusiasm. Nero, and in an even lower fashion +Caligula, were rebels against old Roman conventional restraints, +<span class="tei tei-pb" id="page75">[pg 75]</span><a name="Pg75" id="Pg75" class="tei tei-anchor"></a>and it is possible that some of the hideous tales about them, +which were spread in the <span class="tei tei-q">“circuli,”</span> may have been the vengeance +of Roman pride on shameless social revolutionaries, who +paraded their contempt for old-fashioned dignity and for social +tradition. Nero was never so happy as when he was deafened +with applause, and smothered with roses at the Greek festivals. +He had once predicted for him a monarchy in those regions of +the East,<a id="noteref_443" name="noteref_443" href="#note_443"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">443</span></span></a> where he would have escaped from the tradition of +old Roman puritanism, and combined all the ingenious sensuality +of Syria with the doubtful artistic taste of a decadent +Hellenism. The cold haughty refinement of senatorial circles +of the old régime, and the rude honest virtue of the plebeian +soldiery,<a id="noteref_444" name="noteref_444" href="#note_444"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">444</span></span></a> rightly mistrusted this false sensational artist on the +throne of the world. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Art, divorced from moral ideals, may become a dangerous +thing. The emperor might spend the morning with his +favourites in patching up lilting verses which would run well +to the lute.<a id="noteref_445" name="noteref_445" href="#note_445"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">445</span></span></a> But the scene soon changed to a revel, where +the roses and music hardly veiled the grossness of excess. The +<span class="tei tei-q">“noctes Neronis”</span> made many a debauchee and scattered many +a senatorial fortune.<a id="noteref_446" name="noteref_446" href="#note_446"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">446</span></span></a> And amid all this elaborate luxury and +splendour of indulgence, there was a strange return to the +naturalism of vice and mere blackguardism. A Messalina or +a Nero or a Petronius developed a curious taste for the low +life that reeks and festers in the taverns and in the stews. +Bohemianism for a time became the fashion.<a id="noteref_447" name="noteref_447" href="#note_447"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">447</span></span></a> Its very grossness +was a stimulant to appetites jaded with every diabolical +refinement of vicious ingenuity. The distinguished dinner +party, with the emperor at their head, sallied forth to see how +the people were living in the slums. Many a scene from these +midnight rambles has probably been preserved in the tainted, +yet brilliant, pages of the <span class="tei tei-hi"><span style="font-style: italic">Satiricon</span></span>. Petronius had probably +often plunged with Nero after night-fall into those low dens, +where slave minions and sailors and the obscene priests of the +great Mother were roistering together, or sunk in the slumber +<span class="tei tei-pb" id="page76">[pg 76]</span><a name="Pg76" id="Pg76" class="tei tei-anchor"></a>of debauch.<a id="noteref_448" name="noteref_448" href="#note_448"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">448</span></span></a> These elegant aristocrats found their sport in +rudely assaulting quiet citizens returning from dinner, or +plundering some poor huckster’s stall in the Suburra, or insulting +a lady in her chair. In the fierce faction fights of the +theatre, where stones and benches were flying, the Emperor +had once the distinction of breaking a praetor’s head.<a id="noteref_449" name="noteref_449" href="#note_449"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">449</span></span></a> It was +nobles trained in this school, experts in vice, but with no +nerve for arms, who encumbered the train of Otho on his +march to the sanguinary conflict on the Po.<a id="noteref_450" name="noteref_450" href="#note_450"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">450</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The demoralisation of a section of the upper class under the +bad emperors must have certainly involved the degradation of +many women. And one of the most brilliant and famous of +Juvenal’s Satires is devoted to this unsavoury subject. The +<span class="tei tei-q">“Legend of Bad Women”</span> is a graphic picture, and yet it +suffers from a defect which spoils much of Juvenal’s work. +Full of realistic power, with an undoubted foundation of truth, +it is too vehement and sweeping in its censures to gain full +credence. It is also strangely wanting in balance and due order +of idea.<a id="noteref_451" name="noteref_451" href="#note_451"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">451</span></span></a> The problem of marriage is illustrated by a series +of sketches of female manners, which are very disconnected, +and, indeed, sometimes inconsistent. Thorough depravity, +superstition, and ignorant devotion, interest in literature and +public affairs, love of gymnastic and decided opinions on +Virgil—in fact, vices, innocent hobbies, and laudable tastes are +all thrown together in a confused indictment. The bohemian +man of letters had heard many a scandal about great ladies, +some of them true, others distorted and exaggerated by +prurient gossip, after passing through a hundred tainted +imaginations. In his own modest class, female morality, as +we may infer from the Inscriptions and other sources, was +probably as high as it ever was, as high as the average +morality of any age.<a id="noteref_452" name="noteref_452" href="#note_452"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">452</span></span></a> There were aristocratic families, too, +where the women were as pure as Lucretia or Cornelia, or any +matron of the olden days.<a id="noteref_453" name="noteref_453" href="#note_453"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">453</span></span></a> The ideal of purity, both in men +and women, in some circles was actually rising. In the families +of Seneca, of Tacitus, of Pliny and Plutarch, there were, not +<span class="tei tei-pb" id="page77">[pg 77]</span><a name="Pg77" id="Pg77" class="tei tei-anchor"></a>only the most spotless and high minded women, there were +also men with a rare conception of temperance and mutual +love, of reverence for a pure wedlock, to which S. Jerome and +S. Augustine would have given their benediction. Even Ovid, +that <span class="tei tei-q">“debauchee of the imagination,”</span> writes to his wife, from +his exile in the Scythian wilds, in the accents of the purest +affection.<a id="noteref_454" name="noteref_454" href="#note_454"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">454</span></span></a> And, amid all the lubricity of his pictures of +gallantry, he has not lost the ideal of a virgin heart, which +repels and disarms the libertine by the spell of an impregnable +purity.<a id="noteref_455" name="noteref_455" href="#note_455"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">455</span></span></a> Plutarch’s ideal of marriage, at once severe +and tender, would have satisfied S. Paul.<a id="noteref_456" name="noteref_456" href="#note_456"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">456</span></span></a> Favorinus, the +friend and contemporary of Plutarch, thought it not beneath +the dignity of philosophic eloquence to urge on mothers +the duty of suckling and personally caring for their infants.<a id="noteref_457" name="noteref_457" href="#note_457"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">457</span></span></a> +Seneca and Musonius, who lived through the reign of Nero, +are equally peremptory in demanding a like continence +from men and from women. And Musonius severely condemns +concubinage and vagrant amours of every kind, the +man guilty of seduction sins not only against another, but +against his own soul.<a id="noteref_458" name="noteref_458" href="#note_458"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">458</span></span></a> Dion Chrysostom was probably the first +of the ancients to raise a clear voice against the traffic in frail +beauty which has gone on pitilessly from age to age. Nothing +could exceed the vehemence with which he assails an evil +which he regards as not only dishonouring to human nature, +but charged with the poison of far spreading corruption.<a id="noteref_459" name="noteref_459" href="#note_459"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">459</span></span></a> +Juvenal’s ideal of purity, therefore, is not peculiar to himself. +The great world was bad enough, but there was another world +beside that whose infamy Juvenal has immortalised. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It is also to be observed that Juvenal seems to be quite +as much under the influence of old Roman conventionality as of +permanent moral ideals. He condemns eccentricities, or mere +harmless aberrations from old-fashioned rules of propriety, as +ruthlessly as he punishes lust and crime. The blue-stocking +who is a purist in style, and who balances, with deafening +<span class="tei tei-pb" id="page78">[pg 78]</span><a name="Pg78" id="Pg78" class="tei tei-anchor"></a>volubility, the merits of Homer and Virgil,<a id="noteref_460" name="noteref_460" href="#note_460"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">460</span></span></a> the eager gossip +who has the very freshest news from Thrace or Parthia, or the +latest secret of a tainted family,<a id="noteref_461" name="noteref_461" href="#note_461"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">461</span></span></a> the virago who, with an +intolerable pride of virtue, plays the household tyrant and +delivers curtain lectures to her lord,<a id="noteref_462" name="noteref_462" href="#note_462"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">462</span></span></a> seem to be almost as +detestable in Juvenal’s eyes as the doubtful person who has +had eight husbands in five years, or one who elopes with an +ugly gladiator,<a id="noteref_463" name="noteref_463" href="#note_463"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">463</span></span></a> or tosses off two pints before dinner.<a id="noteref_464" name="noteref_464" href="#note_464"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">464</span></span></a> We +may share his disgust for the great ladies who fought in the +arena and wrestled in the ring,<a id="noteref_465" name="noteref_465" href="#note_465"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">465</span></span></a> or who order their poor tire-women +to be flogged for deranging a curl in the towering +architecture of their hair.<a id="noteref_466" name="noteref_466" href="#note_466"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">466</span></span></a> But we cannot feel all his contempt +for the poor penitent devotee of Isis who broke the ice to +plunge thrice in the Tiber on a winter morning, and crawled +on bleeding knees over the Campus Martius, or brought a phial +of water from the Nile to sprinkle in the fane of the goddess.<a id="noteref_467" name="noteref_467" href="#note_467"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">467</span></span></a> +Even lust, grossness, and cruelty, even poisoning and abortion, +seem to lose some of their blackness when they are compared +with an innocent literary vanity, or a pathetic eagerness to +read the future or to soothe the pangs of a guilty conscience. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The truth is that Juvenal is as much shocked by the <span class="tei tei-q">“new +woman”</span> as he is by the vicious woman. He did not understand, +or he could not acquiesce in the great movement for the +emancipation of women, which had set in long before his time, +and which, like all such movements, brought evil with it as +well as good. There is perhaps nothing more striking in +the social history of Rome than the inveterate conservatism +of Roman sentiment in the face of accomplished change. +Such moral rigidity is almost necessarily prone to pessimism. +The Golden Age lies in the past; the onward sweep of +society seems to be always moving towards the abyss. +The ideal past of the Roman woman lay more than two +centuries and a half behind the time when Juvenal was +born. The old Roman matron was, by legal theory, in the +power of her husband, yet assured by religion and sentiment a +dignified position in the family, and treated with profound, if +somewhat cold, respect; she was busied with household cares, +<span class="tei tei-pb" id="page79">[pg 79]</span><a name="Pg79" id="Pg79" class="tei tei-anchor"></a>and wanting in the lighter graces and charms, austere, self-contained, +and self-controlled. But this severe ideal had +begun to fade even in the days of the elder Cato.<a id="noteref_468" name="noteref_468" href="#note_468"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">468</span></span></a> And there +is hardly a fault or vice attributed by Juvenal to the women +of Domitian’s reign, which may not find parallel in the nine or +ten generations before Juvenal penned his great indictment +against the womanhood of his age. The Roman lady’s irritable +pride of birth is at least as old as the rivalry of the two Fabiae +in the fourth century.<a id="noteref_469" name="noteref_469" href="#note_469"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">469</span></span></a> The elder Cato dreaded a rich wife +as much as Juvenal,<a id="noteref_470" name="noteref_470" href="#note_470"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">470</span></span></a> and satirised as bitterly the pride and +gossip and luxury of the women of his time. Their love of +gems and gold ornaments and many-coloured robes and richly +adorned carriages, is attested by Plautus and the impotent legislation +of C. Oppius.<a id="noteref_471" name="noteref_471" href="#note_471"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">471</span></span></a> Divorce and ghastly crime in the noblest +families were becoming common in the days of the Second Punic +War. About the same time began that emancipation of +women from the jealous restraints of Roman law, which was to +be carried further in the Antonine age.<a id="noteref_472" name="noteref_472" href="#note_472"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">472</span></span></a> The strict forms of +marriage, which placed the wife in the power of her husband, +fell more and more into desuetude. Women attained more +absolute control over their property, and so much capital +became concentrated in their hands that, about the middle of +the second century <span class="tei tei-hi"><span style="font-size: 75%">B.C.</span></span>, the Voconian law was passed to prohibit +bequests to them, with the usual futile result of such +legislation.<a id="noteref_473" name="noteref_473" href="#note_473"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">473</span></span></a> Yet the old ideal of the industrious housewife +never died out, and Roman epitaphs for ages record that the +model matron was a wool-worker and a keeper at home. A +senator of the reign of Honorius praises his daughter for the same +homely virtues.<a id="noteref_474" name="noteref_474" href="#note_474"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">474</span></span></a> But from the second century <span class="tei tei-hi"><span style="font-size: 75%">B.C.</span></span> the education +of the Roman girl of the higher classes underwent a great +change.<a id="noteref_475" name="noteref_475" href="#note_475"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">475</span></span></a> Dancing, music, and the higher accomplishments +were no longer under a ban, although they were still suspected +by people of the old-fashioned school. Boys and girls received +the same training from the grammarian, and read their Homer +and Ennius together.<a id="noteref_476" name="noteref_476" href="#note_476"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">476</span></span></a> There were women in the time of +<span class="tei tei-pb" id="page80">[pg 80]</span><a name="Pg80" id="Pg80" class="tei tei-anchor"></a>Lucretius, as in the time of Juvenal, who interlarded their +conversation with Greek phrases.<a id="noteref_477" name="noteref_477" href="#note_477"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">477</span></span></a> Cornelia, the wife of +Pompey, was trained in literature and mathematics, and even +had some tincture of philosophy.<a id="noteref_478" name="noteref_478" href="#note_478"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">478</span></span></a> The daughter of Atticus, +who became the wife of Agrippa, was placed under the tuition +of a freedman, who, as too often happened, seems to have +abused his trust.<a id="noteref_479" name="noteref_479" href="#note_479"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">479</span></span></a> Even in the gay circle of Ovid, there +were learned ladies, or ladies who wished to be thought so.<a id="noteref_480" name="noteref_480" href="#note_480"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">480</span></span></a> +Even Martial reckons culture among the charms of a woman. +Seneca maintained that women have an equal capacity for cultivation +with men.<a id="noteref_481" name="noteref_481" href="#note_481"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">481</span></span></a> Thus the blue-stocking of Juvenal, for whom +he has so much contempt, had many an ancestress for three +centuries, as she will have many a daughter till the end of the +Western Empire.<a id="noteref_482" name="noteref_482" href="#note_482"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">482</span></span></a> Even in philosophy, usually the last study +to attract the female mind, Roman ladies were asserting +an equal interest. Great ladies of the Augustan court, even +the empress herself, had their philosophic directors,<a id="noteref_483" name="noteref_483" href="#note_483"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">483</span></span></a> and +the fashion perhaps became still more general under M. +Aurelius. Epictetus had met ladies who were enthusiastic +admirers of the Platonic Utopia, but the philosopher rather +slyly attributes their enthusiasm to the absence of rigorous +conjugal relations in the Ideal Society.<a id="noteref_484" name="noteref_484" href="#note_484"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">484</span></span></a> Even in the field of +authorship, women were claiming equal rights. The <span class="tei tei-hi"><span style="font-style: italic">Memoirs of +Agrippina</span></span> was one of the authorities of Tacitus.<a id="noteref_485" name="noteref_485" href="#note_485"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">485</span></span></a> The poems of +Sulpicia, mentioned by Martial,<a id="noteref_486" name="noteref_486" href="#note_486"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">486</span></span></a> were read in Gaul in the days +of Sidonius.<a id="noteref_487" name="noteref_487" href="#note_487"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">487</span></span></a> Greek verses, of some merit in spite of a pedantic +affectation, by Balbilla, a friend of the wife of Hadrian, can +still be read on the Colossus of Memnon.<a id="noteref_488" name="noteref_488" href="#note_488"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">488</span></span></a> Calpurnia, the wife +of Pliny, may not have been an author; but she shared all +Pliny’s literary tastes; she set his poems to music, and gave +him the admiration of a good wife, if not of an impartial critic. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Juvenal feels as much scorn for the woman who is interested +in public affairs and the events on the frontier,<a id="noteref_489" name="noteref_489" href="#note_489"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">489</span></span></a> as he +feels for the woman who presumes to balance the merits of +Virgil and Homer. And here he is once more at war with a +<span class="tei tei-pb" id="page81">[pg 81]</span><a name="Pg81" id="Pg81" class="tei tei-anchor"></a>great movement towards the equality of the sexes. From the +days of Cornelia, the mother of the Gracchi, to the days of +Placidia, the sister of Honorius, Roman women exercised, from +time to time, a powerful, and not always wholesome, influence +on public affairs. The politic Augustus discussed high matters +of state with Livia.<a id="noteref_490" name="noteref_490" href="#note_490"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">490</span></span></a> The reign of Claudius was a reign of +women and freedmen. Tacitus records, with a certain distaste +for the innovation, that Agrippina sat enthroned beside Claudius +on a lofty tribunal, to receive the homage of the captive Caractacus.<a id="noteref_491" name="noteref_491" href="#note_491"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">491</span></span></a> +Nero emancipated himself from the grasping ambition +of his mother only by a ghastly crime. The influence of +Caenis on Vespasian in his later days tarnished his fame.<a id="noteref_492" name="noteref_492" href="#note_492"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">492</span></span></a> +The influence of women in provincial administration was also +becoming a serious force. In the reign of Tiberius, Caecina +Severus, with the weight of forty years’ experience of camps, in +a speech before the Senate, denounced the new-fangled custom +of the wives of generals and governors accompanying them +abroad, attending reviews of troops, mingling freely with the +soldiers, and taking an active part in business, which was not +always favourable to pure administration.<a id="noteref_493" name="noteref_493" href="#note_493"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">493</span></span></a> In the inscriptions +of the first and second centuries, women appear in a more +wholesome character as <span class="tei tei-q">“mothers of the camp,”</span> or patronesses +of municipal towns and corporations.<a id="noteref_494" name="noteref_494" href="#note_494"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">494</span></span></a> They have statues dedicated +to them for liberality in erecting porticoes or adorning +theatres or providing civic games or feasts.<a id="noteref_495" name="noteref_495" href="#note_495"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">495</span></span></a> And on one of +these tablets we read of a <span class="tei tei-hi"><span style="font-style: italic">Curia mulierum</span></span> at Lanuvium.<a id="noteref_496" name="noteref_496" href="#note_496"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">496</span></span></a> +We are reminded of the <span class="tei tei-q">“chapter of matrons”</span> who visited +Agrippina with their censure,<a id="noteref_497" name="noteref_497" href="#note_497"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">497</span></span></a> and another female senate, under +Elagabalus, which dealt with minute questions of precedence +and graded etiquette.<a id="noteref_498" name="noteref_498" href="#note_498"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">498</span></span></a> On the walls of Pompeii female admirers +posted up their election placards in support of their +favourite candidates.<a id="noteref_499" name="noteref_499" href="#note_499"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">499</span></span></a> Thus Juvenal was fighting a lost battle, +lost long before he wrote. For good or evil, women in the +first and second centuries were making themselves a power. +</p> + +<span class="tei tei-pb" id="page82">[pg 82]</span><a name="Pg82" id="Pg82" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Although he was probably a very light believer in the old +mythology,<a id="noteref_500" name="noteref_500" href="#note_500"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">500</span></span></a> and treated its greatest figures with scant respect, +Juvenal had all the old Roman prejudice against those eastern +worships which captivated so many women of his day. And, here +again, the satirist is assailing a movement which had set in long +before he wrote, and which was destined to gain immense impetus +and popularity in the two following centuries. The eunuch +priests of the Great Mother, with their cymbals and Phrygian +tiaras, had appeared in Italy in the last years of the Hannibalic +War.<a id="noteref_501" name="noteref_501" href="#note_501"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">501</span></span></a> The early years of the second century <span class="tei tei-hi"><span style="font-size: 75%">B.C.</span></span> were convulsed +by the scandals and horrors of the Dionysiac orgies, +which fell on Rome like a pestilence.<a id="noteref_502" name="noteref_502" href="#note_502"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">502</span></span></a> The purity of women +and the peace of families were in serious danger, till the +mischief was stamped out in blood. The worship of Isis +found its way into the capital at least as early as Sulla, and +defied the hesitating exclusion of Augustus.<a id="noteref_503" name="noteref_503" href="#note_503"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">503</span></span></a> At this distance, +we can see the <span class="tei tei-hi"><span style="font-style: italic">raison d’être</span></span> of what the satirist regarded +as religious aberrations, the full treatment of which must +be reserved for another chapter. The world was in the +throes of a religious revolution, and eagerly in quest of some +fresh vision of the Divine, from whatever quarter it might +dawn. The cults of the East seemed to satisfy cravings and +emotions, which found no resting-place in the national religion. +Their ritual appealed to the senses and imagination, while their +mysteries seemed to promise a revelation of God and immortality. +Their strange mixture of the sensuous and the ascetic +was specially adapted to fascinate weak women who had deeply +sinned, and yet occasionally longed to repent. The repentance +indeed was often shallow enough; the fasting and mortification +were compatible with very light morals.<a id="noteref_504" name="noteref_504" href="#note_504"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">504</span></span></a> There were the gravest +moral abuses connected with such worships as that of Magna +Mater. It is well known that the temples of Isis often +became places of assignation and guilty intrigue.<a id="noteref_505" name="noteref_505" href="#note_505"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">505</span></span></a> An infatuated +Roman lady in the reign of Tiberius had been +seduced by her lover in the pretended guise of the god +Anubis.<a id="noteref_506" name="noteref_506" href="#note_506"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">506</span></span></a> The Chaldaean seer or the Jewish hag might often +<span class="tei tei-pb" id="page83">[pg 83]</span><a name="Pg83" id="Pg83" class="tei tei-anchor"></a>arouse dangerous hopes, or fan a guilty passion by casting +a horoscope or reading a dream.<a id="noteref_507" name="noteref_507" href="#note_507"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">507</span></span></a> But Juvenal’s scorn seems +to fall quite as heavily on the innocent votary who was striving +to appease a burdened conscience, as on one who made her +superstition a screen for vice. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +In spite of the political extinction of the Jewish race, its +numbers and influence grew in Italy. The very destruction +of the Holy Place and the external symbols of Jewish worship +threw a more impressive air of mystery around the dogmas +of the Jewish faith, of which even the most cultivated Romans +had only vague conceptions.<a id="noteref_508" name="noteref_508" href="#note_508"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">508</span></span></a> The Jews, from the time of +the first Caesar, had worked their way into every class of +society.<a id="noteref_509" name="noteref_509" href="#note_509"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">509</span></span></a> A Jewish prince had inspired Caligula with an +oriental ideal of monarchy.<a id="noteref_510" name="noteref_510" href="#note_510"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">510</span></span></a> There were adherents of Judaism +in the household of the great freedmen of Claudius, and their +growing influence and turbulence compelled that emperor to +expel the race from the capital.<a id="noteref_511" name="noteref_511" href="#note_511"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">511</span></span></a> The worldly, pleasure-loving +Poppaea had, perhaps, yielded to the mysterious charm of the +religion of Moses.<a id="noteref_512" name="noteref_512" href="#note_512"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">512</span></span></a> But it was under the Flavians, who had +such close associations with Judaea, that Jewish influences +made themselves most felt. And in the reign of Domitian, +two members of the imperial house, along with many others, +suffered for following the Jewish mode of life.<a id="noteref_513" name="noteref_513" href="#note_513"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">513</span></span></a> Their crime +is also described as <span class="tei tei-q">“atheism,”</span> and Clemens is, in the old +Roman spirit, said to have been a man of the most <span class="tei tei-q">“contemptible +inactivity.”</span> In truth, the <span class="tei tei-q">“Jewish life”</span> was a +description which might cover many shades of belief and +practice in religion, including Christianity itself. The secret +worship of a dim, mysterious Power, Who was honoured +by no imposing rites, a spirit of detachment and quietism, +which shrank from games and spectacles and the scenes of +fashion, and nursed the dream of a coming kingdom which +was not of this world, excited the suspicion and contempt +of the coarse, strenuous Roman nature. Yet, in the gloom +and deep corruption of that sombre time, such a life of +retreat and renunciation had a strange charm for naturally +<span class="tei tei-pb" id="page84">[pg 84]</span><a name="Pg84" id="Pg84" class="tei tei-anchor"></a>pious souls, especially among women. There were indeed +many degrees of conformity to the religion of Palestine. +While some were attracted by its more spiritual side, others +confined themselves to an observance of the Sabbath, which +became very common in some quarters of Rome under the +Empire. The children, as Juvenal tells us, were sometimes +trained to a complete conformity to the law of Moses.<a id="noteref_514" name="noteref_514" href="#note_514"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">514</span></span></a> +But Juvenal is chiefly thinking of the mendicant population +from Palestine who swarmed in the neighbourhood of the +Porta Capena and the grove of the Muses, practising all the +arts which have appealed in all ages to superstitious women. +Thus the Judaism of the times of Nero or Domitian might +cover anything from the cunning of the gipsy fortune-teller +to the sad, dreaming quietism of Pomponia Graecina.<a id="noteref_515" name="noteref_515" href="#note_515"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">515</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Yet it must be admitted that, although Juvenal, in his +attacks on women, has mixed up very real vice with superstition +and mere innocent eccentricity, or the explosive energy +of a new freedom, the real vices of many women of his time +are a melancholy fact. The Messalinas and Poppaeas had +many imitators and companions in their own class. It is +true that even the licentious fancy of Ovid and Martial +generally spares the character of the unmarried girl. She was, +in the darkest times, as a rule, carefully guarded from the +worst corruptions of the spectacles,<a id="noteref_516" name="noteref_516" href="#note_516"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">516</span></span></a> or from the reckless +advances of the hardened libertine, although an intrigue with a +tutor was not unknown.<a id="noteref_517" name="noteref_517" href="#note_517"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">517</span></span></a> Her marriage was arranged often +in mere childhood, seldom later than her seventeenth year. +A girl was rarely betrothed after nineteen.<a id="noteref_518" name="noteref_518" href="#note_518"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">518</span></span></a> Her temptations +and danger often began on her wedding-day. That there was +a high ideal of pure and happy marriage, even in the times +of the greatest licence, we know from Pliny and Plutarch, +and from Martial himself.<a id="noteref_519" name="noteref_519" href="#note_519"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">519</span></span></a> But there were serious perils +before the child-bride, when she was launched upon the great +world of Roman society. A marriage of convenience with +some member of a tainted race, <span class="tei tei-hi"><span style="font-style: italic">blasé</span></span> with precocious and +<span class="tei tei-pb" id="page85">[pg 85]</span><a name="Pg85" id="Pg85" class="tei tei-anchor"></a>unnatural indulgence, and ready to concede the conjugal +liberty which he claimed, was a perilous trial to virtue. The +bonds of old Roman marriage had, for ages, been greatly +relaxed, and the Roman lady of independent fortune and +vigorous, highly trained intellect, could easily find consolation +for marital neglect. From Seneca to S. Jerome, the foppish +procurator of the great lady was a dangerous and suspected +person,<a id="noteref_520" name="noteref_520" href="#note_520"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">520</span></span></a> and not always without good cause. Surrounded by an +army of slaves and the other obsequious dependents of a great +house, treated with profound deference, and saluted with the +pompous titles of <span class="tei tei-hi"><span style="font-style: italic">domina</span></span> and <span class="tei tei-hi"><span style="font-style: italic">regina</span></span>, the great lady’s lightest +caprice became law.<a id="noteref_521" name="noteref_521" href="#note_521"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">521</span></span></a> Costly jewels and the rarest luxuries of the +toilet poured in upon her from regions which were only visited +by the captains of Red Sea merchantmen, or by some Pythagorean +ascetic seeking the fountains of the wisdom of the East.<a id="noteref_522" name="noteref_522" href="#note_522"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">522</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The political life of Rome had been extinguished by a +jealous despotism, but social life in the higher ranks was never +so intense and so seductive, and women had their full share in +it. Ladies dined out regularly with their husbands, even at +the emperor’s table,<a id="noteref_523" name="noteref_523" href="#note_523"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">523</span></span></a> and they were liable to be assailed by +the artistic wiles of which Ovid taught the secret, or by the +brutal advances of the lawless Caligula.<a id="noteref_524" name="noteref_524" href="#note_524"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">524</span></span></a> It was a time when +people loved to meet anywhere, under the trees of the Campus +Martius, in the colonnades of the theatre, or round the +seats of the public squares. Everywhere were to be seen +those groups which spared no reputation, not even the emperor’s. +And behind the chair of the young matron often +hovered the dangerous exquisite, who could hum in a whisper +the latest suggestive song from Alexandria or Gades,<a id="noteref_525" name="noteref_525" href="#note_525"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">525</span></span></a> who +knew the pedigree of every racehorse and the secret of every +intrigue. It is at such scenes that Tacitus is probably +glancing when he says that in Germany no one makes a jest +of vice, or calls the art of corruption the fashion of the world;<a id="noteref_526" name="noteref_526" href="#note_526"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">526</span></span></a> +chastity is not sapped by the seductions of the spectacles. +<span class="tei tei-pb" id="page86">[pg 86]</span><a name="Pg86" id="Pg86" class="tei tei-anchor"></a>Augustus had, indeed, set apart the upper seats for women in +the theatre and amphitheatre,<a id="noteref_527" name="noteref_527" href="#note_527"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">527</span></span></a> but on the benches of the circus +the sexes freely mingled. It was there, while the factions of the +red and blue were shouting themselves hoarse, Ovid pointed +out to his pupil in gallantry, that he had his fairest chance of +making a dangerous impression.<a id="noteref_528" name="noteref_528" href="#note_528"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">528</span></span></a> Yet even Ovid is half inclined +to be shocked at the scenes on the stage which were +witnessed by women and young boys.<a id="noteref_529" name="noteref_529" href="#note_529"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">529</span></span></a> The foulest tales of +the old mythology, the loves of Pasiphae or the loves of Leda, +were enacted to the life, or told with a nakedness of language, +compared with which even Martial might seem chaste.<a id="noteref_530" name="noteref_530" href="#note_530"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">530</span></span></a> Not +less degrading were the gladiatorial shows, so lavishly provided +by Augustus and Trajan, as well as by Caligula and Domitian, +at which the Vestals had a place of honour.<a id="noteref_531" name="noteref_531" href="#note_531"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">531</span></span></a> It is little +wonder that women accustomed to take pleasure in the sufferings +and death of brave men, should be capable of condemning +their poor slave women to torture or the lash for a sullen look, +or a half-heard murmur. The grossness with which Juvenal +describes the effect of the stage on the morals of women savours +of the Suburra.<a id="noteref_532" name="noteref_532" href="#note_532"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">532</span></span></a> But of the poisonous character of these performances +there can be no doubt. And actors, musicians, and +gladiators became a danger to the peace of households, as well +as to the peace of the streets. The artistes of the pantomime +were sternly suppressed both by Tiberius and Domitian, and +not without good cause.<a id="noteref_533" name="noteref_533" href="#note_533"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">533</span></span></a> One famous dancer had the fatal +honour of captivating Messalina.<a id="noteref_534" name="noteref_534" href="#note_534"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">534</span></span></a> The empress of Domitian +was divorced for her love of Paris.<a id="noteref_535" name="noteref_535" href="#note_535"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">535</span></span></a> And the scandals +which darkened the fame of the younger Faustina, and +impeached the legitimacy of Commodus, even if they were +false, must have rested on a certain ground of probability.<a id="noteref_536" name="noteref_536" href="#note_536"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">536</span></span></a> +It is melancholy to hear that M. Aurelius had to restrain +the excesses of Roman matrons even under the reign of the +philosophers.<a id="noteref_537" name="noteref_537" href="#note_537"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">537</span></span></a> To all these perils must be added the allurements +of household slavery. While a Musonius or a Seneca +<span class="tei tei-pb" id="page87">[pg 87]</span><a name="Pg87" id="Pg87" class="tei tei-anchor"></a>was demanding equal chastity in man and woman, the new +woman of Juvenal boldly claims a vicious freedom equal to +her husband’s.<a id="noteref_538" name="noteref_538" href="#note_538"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">538</span></span></a> The testimony of Petronius is tainted by +a suspicion of prurient imagination. But the student of other +sources can hardly doubt that, in the first century, as in the +fourth, the Roman lady of rank sometimes degraded herself by +a servile <span class="tei tei-hi"><span style="font-style: italic">liaison</span></span>. A decree of Vespasian’s reign, which his +biographer tells us was called for by the general licence, +punished the erring matron with the loss of her rank.<a id="noteref_539" name="noteref_539" href="#note_539"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">539</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +These illustrations from other authorities may serve +towards a judicial estimate of Juvenal’s famous satire on +women. That it is not a prurient invention is proved by the +pages of Tacitus and Suetonius and the records of Roman +morals for more than two centuries. On the other hand, it +must be read with some reservations. Juvenal is a rhetorician +with a fiery temperament, who will colour and exaggerate, if +he will not invent. He is intensely prejudiced and conventional, +a man to whom desertion of ancient usage is almost as +bad as a breach of the moral law, a man incapable of seeing +that the evils of a new social movement may be more than compensated +by the good which it brings. Moreover, the graver +vices which he depicts with so much realistic power were +certainly not so general as he implies. It is to be suspected +that single instances of abnormal depravity have swelled in +his heated imagination till they have become types of whole +classes of sinners. At the worst, these vices infected only a +comparatively small class, idle, luxurious, enervated by the +slave system, depraved by the example of a vicious court. +The very scorn and indignation with which Juvenal pillories +the aristocratic debauchee reveal the existence of a higher +standard of virtue. Both the literature and the inscriptions +of that age make us acquainted with a very different kind of +woman. Over against the Hippia or Saufeia or Messalina of +Juvenal we must set the pure and cultivated women whom +we meet in the pages of Pliny or Tacitus, or the poor soldier’s +concubine in the Inscriptions, who has all the self-denying love +and virtue of our own cottagers’ wives.<a id="noteref_540" name="noteref_540" href="#note_540"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">540</span></span></a> +</p> + +<span class="tei tei-pb" id="page88">[pg 88]</span><a name="Pg88" id="Pg88" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Just as Juvenal misunderstood the movement of female +emancipation, which was to culminate in the legislation of the +Antonine age, so has he misconceived some other great social +movements of his time. Two in particular, the invasion of the +new Hellenism and the rise of the Freedmen, he anathematises +with the scorn and old Roman prejudice of the elder Cato. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +There was nothing new in the invasion of Hellenism in the +time of Juvenal. Nearly three hundred years before his day, +the narrow conservatism of ancient Rome was assailed by +the cosmopolitan culture of Hellas, which it alternately hated +and admired. The knowledge of Greek was widely diffused +in Italy in the time of the Hannibalic war.<a id="noteref_541" name="noteref_541" href="#note_541"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">541</span></span></a> Almost the last +Roman of the ancient breed stooped in his old age to learn +Greek, in order to train his son in the culture of the world.<a id="noteref_542" name="noteref_542" href="#note_542"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">542</span></span></a> +But there were two different aspects of Hellenism. There +was the Hellenism represented by Homer and Plato and +Chrysippus; and there was the Hellenism of the low comic +stage, of the pimp and parasite. And there were reactions +against the lower Greek influences long before the days of +Juvenal. Cicero, who did more than any man of his race +to translate Greek thought into Roman idiom, yet expressed +as bitter a contempt as Juvenal’s for the fickle, supple, +histrionic Greek adventurer.<a id="noteref_543" name="noteref_543" href="#note_543"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">543</span></span></a> Juvenal is not waging war +with that nobler Hellenism which had furnished models and +inspiration to the great writers of the Augustan age, and +which was destined to refashion Italian culture in the generation +following his death. The emperors, from Julius Caesar +to M. Aurelius, were, with few exceptions, trained in the +literature of Greece, and some of them gave a great impetus to +Greek culture in the West. Augustus delighted in the Old +Comedy, entertained Greek philosophers in his house, and +sprinkled his private letters to Tiberius with Greek quotations.<a id="noteref_544" name="noteref_544" href="#note_544"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">544</span></span></a> +Tiberius, although he had lived at Rhodes in his youth, seems +to show less sympathy for the genius of Greece.<a id="noteref_545" name="noteref_545" href="#note_545"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">545</span></span></a> Caligula also +can hardly be claimed as a Hellenist. Although he had once +a wild dream of restoring the palace of Polycrates, and one, +more sane, of a canal through the Corinthian Isthmus, he also +<span class="tei tei-pb" id="page89">[pg 89]</span><a name="Pg89" id="Pg89" class="tei tei-anchor"></a>thought of wiping out the memory of the poems of Homer.<a id="noteref_546" name="noteref_546" href="#note_546"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">546</span></span></a> +Dr. Mahaffy is probably right in treating Claudius as the first +really Hellenist emperor.<a id="noteref_547" name="noteref_547" href="#note_547"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">547</span></span></a> Like our own James I., Claudius +was a learned and very ludicrous person. Yet he was perhaps +not so contemptible a character as he is painted by Suetonius. +He had, at any rate, the merit of being a lover of Greek literature,<a id="noteref_548" name="noteref_548" href="#note_548"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">548</span></span></a> +and he heaped honour on the country which gave it birth.<a id="noteref_549" name="noteref_549" href="#note_549"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">549</span></span></a> +He used to quote Homer in his speeches in the Senate, and +he composed histories in the Greek language, which, by an +imperial ordinance, were to be read aloud regularly in the +Museum of Alexandria.<a id="noteref_550" name="noteref_550" href="#note_550"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">550</span></span></a> In spite of the vices and pompous +follies of Nero, his phil-Hellenism seems to have been a genuine +and creditable impulse. His visits to the Greek festivals, and +his share in the competitions, were not all mere vanity. He +had a futile passion for fame as an artist, and he sought the +applause of the race which had a real artistic tradition.<a id="noteref_551" name="noteref_551" href="#note_551"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">551</span></span></a> +When we reach the plebeian Flavian race, Hellenism is still +favoured. The bluff soldier, Vespasian, had an adequate command +of the Greek language, and was the first emperor who +gave liberal endowments to Greek rhetoric.<a id="noteref_552" name="noteref_552" href="#note_552"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">552</span></span></a> His son +Domitian, that puzzling enigma, the libertine who tried to +revive the morality of the age of Cato, the man who was said, +but most improbably, to confine his reading to the memoirs +of Tiberius, founded a quinquennial festival, with competitions, +on the Greek model, in music, gymnastic, and horsemanship. +By drawing on the inexhaustible stores of Alexandria, he +also repaired the havoc which had been wrought in the Roman +libraries by fire.<a id="noteref_553" name="noteref_553" href="#note_553"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">553</span></span></a> Already in Juvenal’s life the brilliant +sophistic movement had set in which was destined to carry +the literary charm of Hellenism throughout the West. From +the close of the first century there appeared in its full bloom +that ingenious technique of style, that power of conquering +all the difficulties of a worn-out or trifling subject, that +delicate command of all varieties of rhythm, which carried the +travelling sophist through a series of triumphs wherever he +wandered. Classical Latin literature about the same time came +<span class="tei tei-pb" id="page90">[pg 90]</span><a name="Pg90" id="Pg90" class="tei tei-anchor"></a>to a mysterious end. The only authors of any merit in the +second century wrote in both languages indifferently.<a id="noteref_554" name="noteref_554" href="#note_554"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">554</span></span></a> And +the great Emperor, who closes our period, preferred to leave +his inner thoughts to posterity in Greek. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Juvenal, however, was not thinking of this great literary +movement. Like so many of his literary predecessors, who +had been formed by the loftier genius of the Greek past, +like Plautus and Cicero, he vented his rage on a degenerate +Hellenism. His shafts were levelled at the suttlers and camp-followers +of the invading army from the East. The phenomena +of Roman social history are constantly repeating themselves +for centuries. And one of the most curious examples of +perpetuity of social sentiment is the hatred and scorn for the +Greek or Levantine character, from the days of Plautus and +the elder Cato to the days of the poet Claudian.<a id="noteref_555" name="noteref_555" href="#note_555"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">555</span></span></a> For more +than 600 years, the Roman who had borrowed his best culture, +his polish and ideas from the Greek, was ready to sneer at +the <span class="tei tei-q">“Greekling.”</span> The conquerors of Macedon could never +forgive their own conquest by Greek knowledge and versatility, +by which old Roman victories in the field had been avenged. +And, as the pride of the imperial race grew with the consciousness +of great achievements, the political degradation and +economic decay of Greece and Greek-speaking lands produced +a type of character which combined the old cleverness and +keenness of intellect with the moral defects of an impoverished +and subject race. Something of Roman contempt for the Greek +must be set down to that national prejudice and difference of +temperament, which made our ancestors treat the great French +nation, with all its brilliant gifts and immense contributions +to European culture, as a race of posturing dancing-masters.<a id="noteref_556" name="noteref_556" href="#note_556"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">556</span></span></a> +Such prejudices are generally more intense in the lower than +in the upper and the cultivated classes. Juvenal, indeed, was +a cultivated man, who knew Greek literature, and had been +formed by Greek rhetors in the schools. But he was also a +Roman plebeian, with that pride of race which is often as deep +in the plebeian as in the aristocrat. He gives voice to the +<span class="tei tei-pb" id="page91">[pg 91]</span><a name="Pg91" id="Pg91" class="tei tei-anchor"></a>feeling of his class when he indignantly laments that the true-born +Roman, whose infancy has drunk in the air of the +Aventine, should have to yield place to the supple, fawning +stranger, who has come with the same wind as the figs and +prunes. The Orontes is pouring its pollutions into the Tiber.<a id="noteref_557" name="noteref_557" href="#note_557"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">557</span></span></a> +Every trade and profession, from the master of the highest +studies down to the rope-dancer and the pander, is crowded +with hungry, keen-witted adventurers from the East. Every +island of the Aegean, every city of Asia, is flooding Rome with +its vices and its venal arts.<a id="noteref_558" name="noteref_558" href="#note_558"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">558</span></span></a> Quickness of intellect and +depravity of morals, the brazen front and the ready tongue are +driving into the shade the simple, unsophisticated honesty of +the old Roman breed. At the morning receptions of the great +patron, the poor Roman client, who has years of honest, quiet +service to show, even the impoverished scion of an ancient +consular line, are pushed aside by some sycophant from the +Euphrates,<a id="noteref_559" name="noteref_559" href="#note_559"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">559</span></span></a> who can hardly conceal the brand of recent +servitude upon him. These men, by their smooth speech, +their effrontery and ready wit, their infinite capacity for +assuming every mood and humouring every caprice of the +patron, are creeping into the recesses of great houses, worming +out their secrets, and mastering their virtue.<a id="noteref_560" name="noteref_560" href="#note_560"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">560</span></span></a> Rome is +becoming a Greek town,<a id="noteref_561" name="noteref_561" href="#note_561"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">561</span></span></a> in which there will soon be no +place for Romans. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Much of this indictment, as we have said, is the offspring +of prejudice and temperament. But there was a foundation +of truth under the declamation of Juvenal. The higher +education of Roman youth had for generations been chiefly +in the hands of men of Greek culture, from the days of +Ennius and Crates of Mallus, before the third Punic War.<a id="noteref_562" name="noteref_562" href="#note_562"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">562</span></span></a> +The tutor’s old title <span class="tei tei-hi"><span style="font-style: italic">literatus</span></span> had early given place to that of +<span class="tei tei-hi"><span style="font-style: italic">grammaticus</span></span>.<a id="noteref_563" name="noteref_563" href="#note_563"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">563</span></span></a> And, of the long line of famous <span class="tei tei-hi"><span style="font-style: italic">grammatici</span></span> +commemorated by Suetonius, there are few who were not by +origin or culture connected with the Greek east. Most of them +had been freedmen of savants or great nobles.<a id="noteref_564" name="noteref_564" href="#note_564"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">564</span></span></a> Some had +<span class="tei tei-pb" id="page92">[pg 92]</span><a name="Pg92" id="Pg92" class="tei tei-anchor"></a>actually been bought in the slave market.<a id="noteref_565" name="noteref_565" href="#note_565"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">565</span></span></a> The profession +was generally ill-paid and enjoyed little consideration, and +it was often the last resort of those who had failed in other +and not more distinguished callings. Orbilius, the master +of Horace, had been an attendant in a public office.<a id="noteref_566" name="noteref_566" href="#note_566"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">566</span></span></a> Others +had been pugilists or low actors in pantomime.<a id="noteref_567" name="noteref_567" href="#note_567"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">567</span></span></a> Q. Remmius +Palaemon, whose vices made him infamous in the reign of +Tiberius and Claudius, had been a house-slave, and was +originally a weaver.<a id="noteref_568" name="noteref_568" href="#note_568"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">568</span></span></a> He educated himself while attending +his young master at school, and by readiness, versatility, and +arrogant self-assertion, rose to an income of more than £4000 +a year. Sometimes they attained to rank and fortune by being +entrusted with the tuition of the imperial children.<a id="noteref_569" name="noteref_569" href="#note_569"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">569</span></span></a> But +the grammarian, to the very end, as a rule never escaped the +double stigma of doubtful origin and of poverty. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The medical profession, according to the elder Pliny, was +a Greek art which was seldom practised by Romans.<a id="noteref_570" name="noteref_570" href="#note_570"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">570</span></span></a> Julius +Caesar, by giving civic rights to physicians from Egypt and +Hellenic lands,<a id="noteref_571" name="noteref_571" href="#note_571"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">571</span></span></a> while he raised the status of the medical calling, +also stimulated the immigration of foreign practitioners. The +rank and fortune attained by the court physicians of the early +Caesars, Antonius Musa, the Stertinii,<a id="noteref_572" name="noteref_572" href="#note_572"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">572</span></span></a> and others, which +almost rivalled the medical successes of our own day, seemed +to offer a splendid prize. Yet the profession was generally in +low repute.<a id="noteref_573" name="noteref_573" href="#note_573"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">573</span></span></a> It was long recruited from the ranks of old slaves, +and men of the meanest callings. Carpenters and smiths and +undertakers flocked into it, often with only a training of six +months.<a id="noteref_574" name="noteref_574" href="#note_574"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">574</span></span></a> Galen found most of his medical brethren utterly +illiterate, and recommends them to pay a little attention to +grammar in dealing with their patients.<a id="noteref_575" name="noteref_575" href="#note_575"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">575</span></span></a> They compounded +in their own shops, and touted for practice.<a id="noteref_576" name="noteref_576" href="#note_576"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">576</span></span></a> They called in +the aid of spells and witchcraft to reinforce their drugs. We +need not believe all the coarse insinuations of Martial against +their morality, any more than the sneers of Petronius against +<span class="tei tei-pb" id="page93">[pg 93]</span><a name="Pg93" id="Pg93" class="tei tei-anchor"></a>their skill. But we are bound to conclude that the profession +held a very different place in public esteem from that which +it enjoys and deserves in our own time. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Astrology, which was the aristocratic form of divination, +and involved in many a dark intrigue of the early Empire, was a +Greek as well as a Chaldaean art. The name of the practitioner +often reveals his nationality. The Seleucus<a id="noteref_577" name="noteref_577" href="#note_577"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">577</span></span></a> and Ptolemaeus +who affected to guide the fate of Otho, and the Ascletarion of +Domitian’s reign,<a id="noteref_578" name="noteref_578" href="#note_578"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">578</span></span></a> are only representatives of a nameless crowd. +And their strange power is seen in that tale of a Greek +diviner, Pammenes, in the last years of Nero, whose horoscopes +led to the tragic end of P. Anteius and Ostorius Scapula.<a id="noteref_579" name="noteref_579" href="#note_579"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">579</span></span></a> In +other countless arts of doubtful repute, which ministered to the +pleasure or amusement of the crowd, the Greek was always +an adept. But it was his success as a courtier and accomplished +flatterer of the great, which chiefly roused the scornful +hatred of Juvenal and his fellows. The <span class="tei tei-q">“adulandi gens prudentissima,”</span> +would hardly have been guilty of the simple and +obvious grossness of flattery which the rhetoric of Juvenal +attributes to them.<a id="noteref_580" name="noteref_580" href="#note_580"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">580</span></span></a> They knew their trade better than the +Roman plebeian. It was an old and highly rewarded profession +in Greece, and had often been the theme of Greek moralists. +Plutarch wrote an elaborate treatise on the difference between +the sycophant and the true friend, in which he seems almost +to exhaust the wily resources of the pretender. Lucian, with +his delicate irony, seems almost to raise the Greek skill in +adulation to the level of a fine art.<a id="noteref_581" name="noteref_581" href="#note_581"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">581</span></span></a> And the polished and +versatile Greek, with his lively wit, his delicate command of +expression, his cool audacity, and his unscrupulousness, was a +formidable rival of the coarser Roman parasite celebrated in +Latin comedy. We can well imagine that the young Greek, +fresh from the schools of Ionia, was a livelier companion at +dinner than the proud Roman man of letters who snatched +the dole and disdained himself for receiving it. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +There is perhaps no phase of Roman society in Domitian’s +day which we know more intimately than the life of the client. +It is photographed, in all its sordid slavery, by both Juvenal +and Martial. And Martial himself is perhaps the best example +<span class="tei tei-pb" id="page94">[pg 94]</span><a name="Pg94" id="Pg94" class="tei tei-anchor"></a>of a man of genius submitting, with occasional intervals of +proud rebellion,<a id="noteref_582" name="noteref_582" href="#note_582"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">582</span></span></a> to a degradation which in our eyes no poverty +could excuse. The client of the early Empire was a totally +different person from the client of Republican times. In +the days of freedom, the tie of patron and client was rather +that of clansman and chief; it was justified by political and +social necessity, and ennobled by feelings of loyalty and mutual +obligation. Under the Empire, the relation was tainted by +the selfish materialism of the age; it had seldom any +trace of sentiment. The rich man was expected to have a +humble train of dependents to maintain his rank and consequence. +There was a host of needy people ready to do him +such service. The hungry client rushed to his patron’s morning +reception, submitted to all his coldness and caprice, or to the +insolence of his menials, followed his chair through the streets, +and ran on his errands, for the sake of a miserable alms in +money or in kind.<a id="noteref_583" name="noteref_583" href="#note_583"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">583</span></span></a> The payment was sometimes supplemented +by a cast-off cloak, or an invitation at the last moment to fill +a place at dinner, when perhaps it could not be accepted.<a id="noteref_584" name="noteref_584" href="#note_584"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">584</span></span></a> In +the train which the great man gathered about him, to swell his +importance, were to be seen, not only the starving man of +letters, the loafer and mere mendicant, but the sons of ruined +houses <span class="tei tei-q">“sprung from Troy,”</span> and even senators and men of +consular rank who had a clientèle of their own.<a id="noteref_585" name="noteref_585" href="#note_585"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">585</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Nothing throws a more lurid light on the economic +condition of Italy in the time of the early Empire than this +form of pensioned dependence. The impression which we +derive from Juvenal and Martial is that of a society divided +between a small class of immensely wealthy people, and an +almost starving proletariat.<a id="noteref_586" name="noteref_586" href="#note_586"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">586</span></span></a> Poverty seems almost universal, +except in the freedman class, who by an industrial energy and +speculative daring, which were despised by the true-born +Roman, were now rapidly rising to opulence. The causes of +this plebeian indigence can only be glanced at here. The +agricultural revolution, which ruined the small freeholders and +created the plantation system,<a id="noteref_587" name="noteref_587" href="#note_587"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">587</span></span></a> had driven great numbers of +<span class="tei tei-pb" id="page95">[pg 95]</span><a name="Pg95" id="Pg95" class="tei tei-anchor"></a>once prosperous farmers to the capital, to depend on the +granaries of the State, or on the charity of a wealthy patron. +Such men were kept in poverty and dependence by that general +contempt for trade and industrial pursuits which always prevails +in a slave-owning society. Many of the greatest families +had been reduced to poverty by proscription and confiscation. +A great noble might be keeping sheep on a Laurentine farm, +if he could not win a pension from the grace of the Emperor. +At the same time, from various causes, what we should call +the liberal professions, with the doubtful exception of medicine, +tortured those engaged in them by the contrast between ambitious +hopes and the misery of squalid poverty. <span class="tei tei-q">“Make your son an +auctioneer or an undertaker rather than an advocate or a man +of letters”</span> is the advice of Martial and Juvenal, and of the +shrewd vulgar guests of Trimalchio.<a id="noteref_588" name="noteref_588" href="#note_588"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">588</span></span></a> Any mean and malodorous +trade will be more lucrative than the greatest knowledge and +culture. The rich literary amateur, who should have been a +Maecenas, in that age became an author himself, composed his +own Thebaid or Codrid, and would only help the poor man of +genius by the loan of an unfurnished hall for a reading.<a id="noteref_589" name="noteref_589" href="#note_589"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">589</span></span></a> The +unabashed mendicancy of Martial shows the mean straits to +which the genuine literary man was reduced.<a id="noteref_590" name="noteref_590" href="#note_590"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">590</span></span></a> The historian will +not earn as much as the reader of the <span class="tei tei-hi"><span style="font-style: italic">Acta Diurna</span></span>.<a id="noteref_591" name="noteref_591" href="#note_591"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">591</span></span></a> It is the +same with education. What costs the father least is the training +of his son. The man who will expend a fortune on his baths +and colonnades, can spare a Quintilian only a fraction of what he +will give for a pastry cook.<a id="noteref_592" name="noteref_592" href="#note_592"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">592</span></span></a> The grammarian, who is expected +to be master of all literature, will be lucky if he receives as much +for the year as a charioteer gains by a single victory.<a id="noteref_593" name="noteref_593" href="#note_593"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">593</span></span></a> If the +rhetor, weary of mock battles, descends into the real arena of +the courts, he fares no better.<a id="noteref_594" name="noteref_594" href="#note_594"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">594</span></span></a> The bar is overcrowded by men +to whom no other career of ambition is open, by old informers +who find their occupation gone, by the sons of noble houses +who parade the glory of their ancestors in order to attract +vulgar clients. They are carried in a litter, surrounded by +<span class="tei tei-pb" id="page96">[pg 96]</span><a name="Pg96" id="Pg96" class="tei tei-anchor"></a>slaves and dependents, down to the courts of the Centumviri. +The poor pleader must hire or borrow purple robes +and jewelled rings, if he is to compete with them. And in +the end, he may find his honorarium for a day’s hard pleading +to be a leg of pork, a jar of tunnies, or a few flasks of cheap +wine. In this materialised society all the prizes go to the +coarser qualities; there is nothing but neglect and starvation +before taste and intellect. And poverty is punished by being +forced to put on the show of wealth.<a id="noteref_595" name="noteref_595" href="#note_595"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">595</span></span></a> That stately person in +violet robes who stalks through the forum, or reclines in a +freshly decorated chair, followed by a throng of slaves, has +just pawned his ring to buy a dinner.<a id="noteref_596" name="noteref_596" href="#note_596"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">596</span></span></a> That matron, who has +sold the last pieces of her ancestral plate, will hire splendid +dress, a sedan chair, and a troop of attendants, to go in proper +state to the games.<a id="noteref_597" name="noteref_597" href="#note_597"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">597</span></span></a> Thus you have the spectacle of a +society divided between the idle, luxurious rich and the lazy, +hungry poor, who imitate all the vices of the rich, and although +too proud to work, are not ashamed to borrow or to beg. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +In such a society, where the paths of honest industry seemed +closed to the poor, or as yet undiscovered, the great problem +was how to secure without labour a share of the wealth which +was monopolised by the few. The problem was solved by the +obsequiousness of the client, or by the arts of the will-hunter. +Owing to celibacy and vice, childlessness in that age was extraordinarily +common in the upper class. In a society of <span class="tei tei-q">“ambitious +poverty,”</span> a society where poverty was unable, or where +it disdained, to find the path to competence through honest toil, +the wealthy, without natural heirs, offered a tempting prey to +the needy adventurer. Captation by every kind of mean flattery, +or vicious service, became a recognised profession. In the +Croton of Petronius there are only two classes, the rich and +the sycophant, the hunters and the hunted.<a id="noteref_598" name="noteref_598" href="#note_598"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">598</span></span></a> Even men of +high position, with no temptation from want, would stoop to +this detestable trade.<a id="noteref_599" name="noteref_599" href="#note_599"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">599</span></span></a> And the social tone which tolerated +the captator, made it almost an honour to be beset on a <a name="corr96" id="corr96" class="tei tei-anchor"></a><span class="tei tei-corr">sick-bed</span> by these rapacious sycophants. One of the darkest and +most repulsive features in that putrescent society was the +<span class="tei tei-pb" id="page97">[pg 97]</span><a name="Pg97" id="Pg97" class="tei tei-anchor"></a>social value which attached to a vicious and shameful childlessness. +A morose and unlovely old age could thus gather +around it a little court of dependents and pretended friends, +such as a career of great achievement would hardly attract. +There have been few more loathsome characters than the +polished hypocrite by the sick-bed of his prey, shedding tears +of feigned sympathy, while with eager eyes he is noting every +symptom of the approaching end.<a id="noteref_600" name="noteref_600" href="#note_600"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">600</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Juvenal and Petronius, the embittered plebeian, and the +cynical, fastidious epicure of Nero’s court, alike treat their age +as utterly corrupted and vulgarised by the passion for money; +<span class="tei tei-q">“inter nos sanctissima divitiarum Majestas.”</span><a id="noteref_601" name="noteref_601" href="#note_601"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">601</span></span></a> No virtue, no +gifts, no eminence of service, will be noticed in the poor.<a id="noteref_602" name="noteref_602" href="#note_602"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">602</span></span></a> A +great fortune will conceal the want of talent, sense, or common +decency. Everything is forgiven to the master of money +bags, even the brand of the slave prison.<a id="noteref_603" name="noteref_603" href="#note_603"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">603</span></span></a> In Juvenal and +Martial probably the most resonant note is the cry of the poor—<span class="tei tei-q">“How +long.”</span> Yet, after all, it is not a fierce cry of revolt; +against that highly organised and centralised society the disinherited +never dreamed of rebellion, even when the Goths were +under the walls. It is rather an appeal, though often a bitter and +angry appeal, for pity and a modest share in a wasted abundance. +In the poems of Juvenal and Martial, as in the sentiment of +the colleges and municipalities for generations, the one hope for +the mass of helpless indigence lay in awaking the generosity and +charity of the rich. The rich, as we shall see in another +chapter, admitted the obligation, and responded to the claim, +often in the most lavish fashion. A long line of emperors not +only fed the mob of the capital, but squandered the resources +of the State in providing gross and demoralising amusements +for them.<a id="noteref_604" name="noteref_604" href="#note_604"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">604</span></span></a> Under the influence of the Stoic teaching of the +brotherhood of man and the duty of mutual help, both private +citizens and benevolent princes, from Nero to M. Aurelius, +created charitable foundations for the orphan and the +<span class="tei tei-pb" id="page98">[pg 98]</span><a name="Pg98" id="Pg98" class="tei tei-anchor"></a>needy.<a id="noteref_605" name="noteref_605" href="#note_605"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">605</span></span></a> Public calamities were relieved again and again by +imperial aid and private charity.<a id="noteref_606" name="noteref_606" href="#note_606"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">606</span></span></a> The love of wealth was +strong, but a spirit of benevolence was in the air, even in the +days of Juvenal; and the constant invectives of poet or philosopher +against wealth and luxury are not so much the sign +of a growing selfishness, as of a spreading sense of the duty +of the fortunate to the miserable. Although the literary +men seem never to have thought of any economic solution of +the social problem, through the tapping of fresh sources of +wealth from which all might draw, yet there can be no doubt +that there was, at least in provincial cities, a great industrial +movement in the Antonine age, which gave wealth to some, +and a respectable competence to many. The opulent freedman +and the contented artisan have left many a memorial in the +inscriptions. Yet the movement had not solved the social +problem in the days of Lucian, as it has not solved it after +seventeen centuries. The cry of the poor against the selfish +rich, which rings in the ears of the detached man of letters at +the end of the Antonine age, will still ring in the ears of the +ascetic Salvianus, when the Germans have passed the Rhine.<a id="noteref_607" name="noteref_607" href="#note_607"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">607</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The scorn and hatred of Juvenal for wealth and its vices is +natural to a class which was too proud to struggle out of poverty, +by engaging in the industries which it despised. And the freedman, +who occupied the vacant field, and rose to opulence, is +even more an object of hatred to Juvenal and Martial than +the recreant noble or the stingy patron. He was an alien +of servile birth, and he had made himself wealthy by the +usual method of thinking of nothing but gold. These men, +who were not even free Romans, had mastered the power +which commands the allegiance of the world. The rise of +this new class to wealth and importance probably irritated +men of Juvenal’s type more than any other sign of social +injustice in their time. And the Trimalchio of Petronius, a +man of low, tainted origin, the creature of economic accident, +whose one faith is in the power of money, who boasts of his +fortune as if it had been won by real talent or honourable +<span class="tei tei-pb" id="page99">[pg 99]</span><a name="Pg99" id="Pg99" class="tei tei-anchor"></a>service, who expends it with coarse ostentation and a ludicrous +affectation of cultivated taste, may be tolerated in literature, +if not in actual life, for the charm of a certain kindly bonhomie +and honest vulgarity, which the art of Petronius has +thrown around him. Yet, after all, we must concede to +Juvenal and Martial, that such a person is always a somewhat +unpleasing social product. But the subject is so important +that it claims a chapter to itself. And, fortunately +for us and our readers, the new freedmen were not all of the +type of Trimalchio. +</p> + +</div><hr class="page" /><div class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em"> +<span class="tei tei-pb" id="page100">[pg 100]</span><a name="Pg100" id="Pg100" class="tei tei-anchor"></a> +<a name="toc11" id="toc11"></a><a name="pdf12" id="pdf12"></a> +<h2 class="tei tei-head" style="text-align: center; margin-bottom: 2.88em; margin-top: 2.88em"><span style="font-size: 144%">CHAPTER III</span></h2> + +<h2 class="tei tei-head" style="text-align: center; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">THE SOCIETY OF THE FREEDMEN</span></h2> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The historian, who is occupied with war and politics, and the +fate of princes and nobles, is apt to lose sight of great silent +movements in the dim masses of society. And, in the history +of the early Empire, the deadly conflict between the Emperor +and the Senate, the carnival of luxury, and the tragic close of +so many reigns, have diverted attention from social changes of +immense moment. Not the least important of these was the +rise of the freedmen, in the face of the most violent prejudice, +both popular and aristocratic. And literature has thrown +its whole weight on the side of prejudice, and given full vent +alike to the scorn of the noble, and to the hate and envy of the +plebeian. The movement, indeed, was so swift and far spreading +that old conservative instincts might well be alarmed. +Everywhere in the inscriptions freedmen are seen rising to +wealth and consequence throughout the provinces, as well +as in Italy, and winning popularity and influence by profuse +benefactions to colleges and municipalities. In almost every +district of the Roman Empire the order of the Augustales, +which was composed to a great extent of wealthy freedmen,<a id="noteref_608" name="noteref_608" href="#note_608"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">608</span></span></a> +has left its memorials. <span class="tei tei-q">“Freedman’s wealth”</span> in Martial’s day +had become a proverb.<a id="noteref_609" name="noteref_609" href="#note_609"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">609</span></span></a> Not only are they crowding all the +meaner trades, from which Roman pride shrank contemptuously, +but, by industry, shrewdness, and speculative daring, +they are becoming great capitalists and landowners on a +senatorial scale. The Trimalchio of Petronius, who has not +<span class="tei tei-pb" id="page101">[pg 101]</span><a name="Pg101" id="Pg101" class="tei tei-anchor"></a>even seen some of his estates,<a id="noteref_610" name="noteref_610" href="#note_610"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">610</span></span></a> if we allow for some artistic +exaggeration, is undoubtedly the representative of a great +class. In the reign of Nero, a debate arose in the Senate +on the insolence and misconduct of freedmen.<a id="noteref_611" name="noteref_611" href="#note_611"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">611</span></span></a> And it was +argued by those opposed to any violent measures of repression, +that the class was widely diffused; they were found in overwhelming +numbers in the city tribes, in the lower offices +of the civil service, in the establishments of the magistrates +and priests; a considerable number even of the knights and +Senate drew their origin from this source. If freedmen were +marked off sharply as a separate grade, the scanty numbers +of the freeborn would be revealed. In the reigns of Claudius +and Nero especially, freedmen rose to the highest places in +the imperial service, sometimes by unquestionable knowledge, +tact, and ability, sometimes by less creditable arts. The +promotion of a Narcissus or a Pallas was also a stroke of +policy, the assertion of the prince’s independence of a jealous +nobility. The rule of the freedmen was a bitter memory +to the Senate.<a id="noteref_612" name="noteref_612" href="#note_612"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">612</span></span></a> The scorn of Pliny for Pallas expresses +the long pent-up feelings of his order; it is a belated +vengeance for the humiliation they endured in the evil days +when they heaped ridiculous flattery on the favourite, and +voted him a fortune and a statue.<a id="noteref_613" name="noteref_613" href="#note_613"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">613</span></span></a> Some part of the joy +with which the accession of Trajan was hailed by the aristocracy +was due to the hope that the despised interlopers would +be relegated to their proper obscurity. Tacitus is undoubtedly +glancing at the Claudian régime when he grimly congratulates +the Germans on the fact that their freedmen are little above +the level of slaves, that they have seldom any power in the +family, and never in the State.<a id="noteref_614" name="noteref_614" href="#note_614"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">614</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It shows the immense force of old Roman conservatism +and of social prejudice which is the same from age to age, +when men so cultivated, yet of such widely different temperament +and associations as Pliny and Tacitus, Juvenal and +Martial<a id="noteref_615" name="noteref_615" href="#note_615"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">615</span></span></a> and Petronius, denounce or ridicule an irresistible +social movement. We can now see that the rise of the +<span class="tei tei-pb" id="page102">[pg 102]</span><a name="Pg102" id="Pg102" class="tei tei-anchor"></a>emancipated slave was not only inevitable, but that it was, on +the whole, salutary and rich in promise for the future. The +slave class of antiquity really corresponded to our free labouring +class. But, unlike the mass of our artisans, it contained many +who, from accident of birth and education, had a skill and +knowledge which their masters often did not possess.<a id="noteref_616" name="noteref_616" href="#note_616"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">616</span></span></a> The +slaves who came from the ancient seats of civilisation in the +East are not to be compared with the dark gross races who +seem to be stamped by nature as of an inferior breed. This +frequent mental and moral equality of the Roman slave with +his master had forced itself upon men of the detached +philosophic class, like Seneca, and on kindly aristocrats, like +Pliny.<a id="noteref_617" name="noteref_617" href="#note_617"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">617</span></span></a> It must have been hard to sit long hours in the +library beside a cultivated slave-amanuensis, or to discuss the +management of lands and mines and quarries with a shrewd, +well-informed slave-agent, or to be charmed by the grace and +wit of some fair, frail daughter of Ionia, without having some +doubts raised as to the eternal justice of such an institution. +Nay, it is certain that slaves were often treated as friends,<a id="noteref_618" name="noteref_618" href="#note_618"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">618</span></span></a> +and received freedom and a liberal bequest at their master’s +death. Many educated slaves, as we have seen, rose to +distinction and fortune as teachers and physicians.<a id="noteref_619" name="noteref_619" href="#note_619"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">619</span></span></a> But the +field of trade and industry was the most open and the most +tempting. The Senator was forbidden, down to the last age of +the Empire, both by law and sentiment, to increase his fortune +by commerce.<a id="noteref_620" name="noteref_620" href="#note_620"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">620</span></span></a> The plebeian, saturated with Roman prejudice, +looking for support to the granaries of the state or the dole +of the wealthy patron, turned with disdain from occupations +which are in our days thought innocent, if not honourable. +Juvenal feels almost as much scorn for the auctioneer and +undertaker as he has for the pander, and treats almost as a +criminal the merchant who braves the wintry Aegean with a +cargo of wine from Crete.<a id="noteref_621" name="noteref_621" href="#note_621"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">621</span></span></a> His friend Umbricius, worsted in +the social struggle, and preparing to quit Rome for a retreat in +Campania, among the other objects of his plebeian scorn, is +<span class="tei tei-pb" id="page103">[pg 103]</span><a name="Pg103" id="Pg103" class="tei tei-anchor"></a>specially disgusted with the low tribe who contract for the +building of a house, or who farm the dues of a port or undertake +to cleanse a river-bed.<a id="noteref_622" name="noteref_622" href="#note_622"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">622</span></span></a> There is no room left in Rome +for men who will not soil themselves with such sordid trades. +Manifestly, if the satirist is not burlesquing the feeling of his +class, there was plenty of room left for the vigorous freedman +who could accept Vespasian’s motto that no gain is unsavoury.<a id="noteref_623" name="noteref_623" href="#note_623"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">623</span></span></a> +But those men had not only commercial tact and ability, the +wit to see where money was to be made by seizing new openings +and unoccupied fields for enterprise; they had also among +them men of great ambitions, men capable of great affairs. It +required no common deftness, suppleness, and vigilant energy +for an old slave to work his way upwards through the grades +of the imperial chancery, to thread the maze of deadly intrigue, +in the reigns of Claudius or Nero, and to emerge at last as +master of the palace. Yet one of these freedmen ministers, +when he died, had served ten emperors, six of whom had +come to a violent end.<a id="noteref_624" name="noteref_624" href="#note_624"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">624</span></span></a> That a class so despised and depressed +should rise to control the trade, and even the administration +of the Empire, furnishes a presumption that they were needed, +and that they were not unworthy of their destiny. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Yet however inevitable, or even desirable, this great revolution +may seem to the cool critic of the twentieth century, it is +possible that, had he lived in the first, he might have denounced +it as vigorously as Juvenal. The literary and artistic spirit, +often living in a past golden age, and remotely detached from +the movements going on around it, is prone to regard them +with uneasy suspicion. It is moved by sacred sentiment, by +memories and distant ideals, by fastidious taste, which expresses +itself often with passionate hatred for what seems to it +revolutionary sacrilege. It is also apt to fasten on the more +grotesque and vulgar traits of any great popular movement, +and to use a finished skill in making it ridiculous. It was in +this way that literature treated the freedmen. They had many +gross and palpable faults; they were old slaves and Orientals; +as they rose in the world they were eager for money, and +they got it; they were, many of them, naturally vulgar, and +they paraded their new wealth with execrable taste, and +<span class="tei tei-pb" id="page104">[pg 104]</span><a name="Pg104" id="Pg104" class="tei tei-anchor"></a>trampled on better, though poorer, men than themselves, +Juvenal and Martial, by birth and associations, have little in +common with that accomplished exquisite of the Neronian +circle who has painted with the power of careless genius the +household of the <span class="tei tei-hi"><span style="font-style: italic">parvenu</span></span> Trimalchio. Yet they have an +equal scorn or detestation for the new man who was forcing +his way from the lowest debasement of servile life to fortune +and power. But the embittered man of letters, humiliated by +poverty, yet brimful of Roman pride, avenges his ideals with +a rougher, heavier hand than the Epicurean noble, who had +joined in the <span class="tei tei-q">“Noctes Neronis”</span> with a delicate, scornful +cynicism, who was too disillusioned, and too fastidiously contemptuous, +to waste anger on what he despised. Juvenal +would blast and wither the objects of his hatred. Petronius +takes the surer method of making these people supremely +ridiculous. The feeling of men like Juvenal and Martial is +a mixture of contempt and envy and outraged taste. The +Grub Street man of letters in those days despised plodding +industry because he dearly loved fits of idleness; he hated +wealth because he was poor. The polished man of the world +was alternately amused and disgusted by the spectacle of +sudden fortune accumulated by happy chance or unscrupulous +arts, with no tradition of dignity to gild its grossness, yet +affecting and burlesquing the tastes of a world from which it +was separated by an impassable gulf. There is more moral +sentiment, more old Roman feeling, in the declamation of +Juvenal than in the cold artistic scorn of the <span class="tei tei-hi"><span style="font-style: italic">Satiricon</span></span>; there +is also more personal and class feeling. The triumph of mere +money is to Juvenal a personal affront as well as a moral +catastrophe. Poverty now makes a man ridiculous.<a id="noteref_625" name="noteref_625" href="#note_625"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">625</span></span></a> It blocks +the path of the finest merit. The rich freedman who claims +the foremost place at a levée is equally objectionable because +he was born on the Euphrates, and because he is the owner +of five taverns which yield HS.400,000 a year.<a id="noteref_626" name="noteref_626" href="#note_626"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">626</span></span></a> The impoverished +knight must quit his old place on the benches to +make way for some auctioneer or pimp, some old slave from +the Nile who stalks in with purple robes and bejewelled +fingers, and hair reeking with unguents.<a id="noteref_627" name="noteref_627" href="#note_627"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">627</span></span></a> The only refuge +<span class="tei tei-pb" id="page105">[pg 105]</span><a name="Pg105" id="Pg105" class="tei tei-anchor"></a>will soon be some half-deserted village on old-fashioned Sabine +ground, where the country folk sit side by side in the +same white tunics with their aediles in the grassy theatre.<a id="noteref_628" name="noteref_628" href="#note_628"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">628</span></span></a> +It is evident from Juvenal, Martial, and Petronius that +the popular hostility to the new men was partly the result of +envy at their success, partly of disgust at their parade of it. +Juvenal and Martial are often probably dressing up the rough +epigrams of the crowd. We can almost hear the contemptuous +growl as one of these people, suspected of a dark crime, +sweeps by in his downy sedan. That other noble knight used +to hawk the cheap fish of his native Egypt, and now possesses +a palace towering over the Forum, with far-spreading colonnades +and acres of shady groves.<a id="noteref_629" name="noteref_629" href="#note_629"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">629</span></span></a> A eunuch minister has reared a +pile which out-tops the Capitol.<a id="noteref_630" name="noteref_630" href="#note_630"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">630</span></span></a> Fellows who used to blow +the horn in the circus of country towns now give gladiatorial +shows themselves.<a id="noteref_631" name="noteref_631" href="#note_631"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">631</span></span></a> Prejudice or envy may not improbably +have invented some of the tales of crime and turpitude by +which these fortunes had been won. Rome was a city of +poisonous rumour. Yet slavery was not a nursery of virtue, +and the <span class="tei tei-hi"><span style="font-style: italic">Satiricon</span></span> leaves the impression that the emancipated +slave too often imitated the vices of his master. The poisoner, +the perjurer, the minion, were probably to be found in the +rising class. After their kind in all ages, they looked down +with vulgar insolence on those less fortunate or more scrupulous. +When they rose to the highest place, the imperial freedmen +were often involved in peculation and criminal intrigue.<a id="noteref_632" name="noteref_632" href="#note_632"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">632</span></span></a> Yet, +after all reservations, the ascent of the freedmen remains a +great and beneficent revolution. The very reasons which made +Juvenal hate it most are its best justification to a modern +mind. It gave hope of a future to the slave; by creating +a free industrial class, it helped to break down the cramped +social ideal of the slave-owner and the soldier; it planted in +every municipality a vigorous mercantile class, who were +often excellent and generous citizens. Above all, it asserted +the dignity of man. The vehement iteration of Juvenal is the +best testimony to the sweep and force of the movement. And +<span class="tei tei-pb" id="page106">[pg 106]</span><a name="Pg106" id="Pg106" class="tei tei-anchor"></a>the later student of Roman society cannot afford to neglect a +great social upheaval which, in an aristocratic society, dominated +by pride of class and race, made an Oriental slave first +minister of the greatest monarchy in history, while it placed +men of servile origin in command of nearly all the industrial +arts and commerce of the time. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The reign of the freedman in public affairs began with the +foundation of the Empire, when Julius Caesar installed some of +his household as officers of the mint.<a id="noteref_633" name="noteref_633" href="#note_633"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">633</span></span></a> The emperor in the +first century was, theoretically at least, only the first citizen, and +his household was modelled on the fashion of other great +houses. In the management of those vast senatorial +estates, which were often scattered over three continents, there +was need of an elaborate organisation, and freedmen of education +and business capacity were employed to administer such +private realms. And in the organisation of a great household, +there was a hierarchy of office which offered a career to +the shrewd and trustworthy slave. Many such careers can +be traced in the inscriptions, from the post of valet or groom +of the bedchamber, through the offices of master of the jewels +and the wardrobe, superintendent of the carriages or the vineyards, +up to the highest financial control.<a id="noteref_634" name="noteref_634" href="#note_634"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">634</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +During the first century the same system was transferred +to the imperial administration. It suited the cautious +policy of Augustus to disguise his vast powers under the quiet +exterior of an ordinary noble; and the freedmen of his +household carried on the business of the State. He sternly +punished any excesses or treachery among his servants.<a id="noteref_635" name="noteref_635" href="#note_635"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">635</span></span></a> +Tiberius gave them little power, until his character began to +deteriorate.<a id="noteref_636" name="noteref_636" href="#note_636"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">636</span></span></a> Under Caligula, Claudius, and Nero, the imperial +freedmen attained their greatest ascendency. Callistus, +Narcissus, and Pallas rose to the rank of great ministers, and, +in the reign of Claudius, were practically masters of the world. +They accumulated enormous wealth by abusing their power, +and making a traffic in civic rights, in places or pardons. +Polyclitus, who was sent to compose the troubles in Britain +in 61 <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span>, travelled with an enormous train, and gave the +provinces an exhibition of the arrogance of their servile masters.<a id="noteref_637" name="noteref_637" href="#note_637"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">637</span></span></a> +<span class="tei tei-pb" id="page107">[pg 107]</span><a name="Pg107" id="Pg107" class="tei tei-anchor"></a>Helius was left to carry on the government during Nero’s +theatrical travels, and the exhibitions of his artistic skill in +Greece.<a id="noteref_638" name="noteref_638" href="#note_638"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">638</span></span></a> Galba put to death two of the great freedmen of +Nero’s reign, but himself fell under the influence of others as +corrupt and arrogant, and he showered the honours of rank on +the infamous Icelus.<a id="noteref_639" name="noteref_639" href="#note_639"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">639</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It is curious that it was left for Vitellius to break the +reign of the freedmen by assigning offices in the imperial +bureaux to the knights, the policy which was said to have +been recommended by Maecenas,<a id="noteref_640" name="noteref_640" href="#note_640"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">640</span></span></a> and which was destined to +prevail in the second century. But the change was very +incomplete, and the brief tragic reign of Vitellius was disgraced +by the ascendency for a time of his minion Asiaticus, +whom the Emperor raised to the highest honours, then sold +into a troop of wandering gladiators, and finally received back +again into freedom and favour.<a id="noteref_641" name="noteref_641" href="#note_641"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">641</span></span></a> The policy of the Flavian +dynasty in the employment of freedmen is rather ambiguous. +Vespasian is charged with having elevated Hormus, a disreputable +member of the class, and with having appointed +to places of trust the most rapacious agents.<a id="noteref_642" name="noteref_642" href="#note_642"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">642</span></span></a> But this is +probably a calumny of the Neronian and Othonian circle who +defamed their conqueror. Under Domitian, the freedmen, +Entellus and Abascantus, held two of the great secretaryships. +But it is distinctly recorded that Domitian distributed offices +impartially between the freedmen and the knights.<a id="noteref_643" name="noteref_643" href="#note_643"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">643</span></span></a> On the +accession of Trajan, Pliny, in his Panegyric, exults in the fall of +the freedmen from the highest place.<a id="noteref_644" name="noteref_644" href="#note_644"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">644</span></span></a> Yet Hadrian is said to +have procured his selection as emperor by carefully cultivating +the favour of Trajan’s freedmen. Hadrian, in reorganising +the imperial administration, and founding the bureaucratic +system, which was finally elaborated by Diocletian and Constantine, +practically confined the tenure of the three great +secretaryships to men of equestrian rank. Among his secretaries +was the historian Suetonius.<a id="noteref_645" name="noteref_645" href="#note_645"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">645</span></span></a> Antoninus Pius severely +repressed men of servile origin in the interest of pure +<span class="tei tei-pb" id="page108">[pg 108]</span><a name="Pg108" id="Pg108" class="tei tei-anchor"></a>administration;<a id="noteref_646" name="noteref_646" href="#note_646"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">646</span></span></a> but they regained some influence for a time +under M. Aurelius, and rose still higher under his infamous son. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The position of freedmen in the imperial administration +was partly, as we have seen, a tradition of aristocratic households. +The emperor employed his freedmen to write his +despatches and administer the finances of the Empire, as +he would have used them to write his private letters or to +manage his private estates. But, in the long conflict between +the prince and the Senate, the employment of trusted freedmen +in imperial affairs was also a measure of policy. It was meant +to teach the nobles that the Empire could be administered +without their aid.<a id="noteref_647" name="noteref_647" href="#note_647"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">647</span></span></a> Nor was the confidence of the Emperor +in his humble subordinates unjustified. The eulogies of the +great freedmen in Seneca and Statius, even if they be exaggerated, +leave the impression that a Polybius, a Claudius +Etruscus, or an Abascantus were, in many respects, worthy of +their high place. The provinces were, on the whole, well +governed and happy in the very years when the capital was +seething with conspiracy, and racked with the horrors of confiscation +and massacre. This must have been chiefly due to +the knowledge, tact, and ability of the great officials of the +palace. Although of servile origin, they must have belonged +to that considerable class of educated slaves who, along with +the versatility and tact of the Hellenic East, brought to their +task also a knowledge and a literary and linguistic skill which +were not common among Roman knights. The three imperial +secretaryships, <span class="tei tei-hi"><span style="font-style: italic">a rationibus</span></span>, <span class="tei tei-hi"><span style="font-style: italic">a libellis</span></span>, and <span class="tei tei-hi"><span style="font-style: italic">ab epistulis</span></span>, covered +a vast field of administration, and the duties of these great +ministries could only have been performed by men of great +industry, talent, and diplomatic adroitness.<a id="noteref_648" name="noteref_648" href="#note_648"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">648</span></span></a> The Polybius +to whom Seneca, from his exile in Sardinia, wrote a consolatory +letter on the death of his brother, was the successor +of Callistus, as secretary of petitions, in the reign of Claudius, +and also the emperor’s adviser of studies. Seneca magnifies +the dignity, and also the burden, of his great rank, which +demands an abnegation of all the ordinary pleasures of life.<a id="noteref_649" name="noteref_649" href="#note_649"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">649</span></span></a> +A man has no time to indulge a private grief who has to study +and arrange for the Emperor’s decision thousands of appeals +<span class="tei tei-pb" id="page109">[pg 109]</span><a name="Pg109" id="Pg109" class="tei tei-anchor"></a>coming from every quarter of the world. Yet this busy man +could find time for literary work, and his translations from the +Greek are lauded by the philosopher with an enthusiasm of +which the cruelty of time does not allow us to estimate the +value.<a id="noteref_650" name="noteref_650" href="#note_650"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">650</span></span></a> The panegyric on Claudius Etruscus, composed by +Statius, records an even more remarkable career.<a id="noteref_651" name="noteref_651" href="#note_651"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">651</span></span></a> Claudius +Etruscus died at the age of eighty, in the reign of Domitian, +having served in various capacities under ten emperors,<a id="noteref_652" name="noteref_652" href="#note_652"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">652</span></span></a> six +of whom had died by a violent death. It was a strangely +romantic life, to which we could hardly find a parallel in +the most democratic community in modern times. Claudius, +a Smyrniote slave,<a id="noteref_653" name="noteref_653" href="#note_653"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">653</span></span></a> in the household of Tiberius, was emancipated +and promoted by that Emperor. He followed the +train of Caligula to Gaul,<a id="noteref_654" name="noteref_654" href="#note_654"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">654</span></span></a> rose to higher rank under Claudius, +and, probably in Nero’s reign, on the retirement of Pallas, +was appointed to that financial office of which the world-wide +cares are pompously described by the poet biographer.<a id="noteref_655" name="noteref_655" href="#note_655"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">655</span></span></a> The +gold of Iberian mines, the harvests of Egypt, the fleeces of +Tarentine flocks, pearls from the depths of Eastern seas, the +ivory tribute of the Indies, all the wealth wafted to Rome by +every wind, are committed to his keeping. He had also the task +of disbursing a vast revenue for the support of the populace, +for roads and bulwarks against the sea, for the splendour of +temples and palaces.<a id="noteref_656" name="noteref_656" href="#note_656"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">656</span></span></a> Such cares left space only for brief +slumber and hasty meals; there was none for pleasure. Yet +Claudius had the supreme satisfaction of wielding enormous +power, and he occasionally shared in its splendour. The poor +slave from the Hermus had a place in the <span class="tei tei-q">“Idumaean +triumph”</span> of Vespasian, which his quiet labours had prepared, +and he was raised by that emperor to the benches of the +knights.<a id="noteref_657" name="noteref_657" href="#note_657"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">657</span></span></a> The only check in that prosperous course seems to +have been a brief exile to the shores of Campania in the reign +of Domitian.<a id="noteref_658" name="noteref_658" href="#note_658"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">658</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Abascantus,<a id="noteref_659" name="noteref_659" href="#note_659"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">659</span></span></a> the secretary <span class="tei tei-hi"><span style="font-style: italic">ab epistulis</span></span> of Domitian’s reign, +has also been commemorated by Statius. That great office +which controlled the imperial correspondence with all parts of +<span class="tei tei-pb" id="page110">[pg 110]</span><a name="Pg110" id="Pg110" class="tei tei-anchor"></a>the world, was generally held by freedmen in the first century. +Narcissus, in the reign of Claudius, first made it a great +ministry.<a id="noteref_660" name="noteref_660" href="#note_660"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">660</span></span></a> Down to the reign of Hadrian the despatches both +in Greek and Latin were under a single superintendence. But +in the reorganisation of the service in the second century, it +was found necessary, from the growing complication of business, +to create two departments of imperial correspondence.<a id="noteref_661" name="noteref_661" href="#note_661"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">661</span></span></a> Men +of rank held the secretaryship from the end of the first century. +Titinius Capito, one of Pliny’s circle, filled the office +under Domitian; Suetonius was appointed by Hadrian.<a id="noteref_662" name="noteref_662" href="#note_662"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">662</span></span></a> And +during the Antonine age, the secretaries were often men of +literary distinction.<a id="noteref_663" name="noteref_663" href="#note_663"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">663</span></span></a> Abascantus, the freedman secretary in +the Silvae, had upon his shoulders, according to the poet, the +whole weight of the correspondence with both East and West.<a id="noteref_664" name="noteref_664" href="#note_664"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">664</span></span></a> +He received the laurelled despatches from the Euphrates, the +Danube, and the Rhine; he had to watch the distribution of +military grades and commands. He must keep himself informed +of a thousand things affecting the fortunes of the +subject peoples. Yet this powerful minister retained his +native modesty with his growing fortune. His household was +distinguished by all the sobriety and frugality of an Apulian +or Sabine home.<a id="noteref_665" name="noteref_665" href="#note_665"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">665</span></span></a> He could be lavish, however, at the call of +love or loyalty. He gave his wife Priscilla an almost royal +burial.<a id="noteref_666" name="noteref_666" href="#note_666"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">666</span></span></a> Embalmed with all the spices and fragrant odours +of the East, and canopied with purple, her body was borne +to her last stately home of marble on the Appian Way.<a id="noteref_667" name="noteref_667" href="#note_667"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">667</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Some of the great imperial freedmen were of less unexceptionable +character than Claudius Etruscus and Abascantus, +and had a more troubled career. Callistus, Narcissus, and +Pallas, were deeply involved in the intrigues and crimes +connected with the history of Messalina and Agrippina. +Callistus had a part in the murder of Caligula, and prolonged +his power in the following reign. Narcissus revealed the +shameless marriage of Messalina with Silius, and, forestalling +the vacillation of Claudius, had the imperial harlot ruthlessly +struck down as she lay grovelling in the gardens of Lucullus.<a id="noteref_668" name="noteref_668" href="#note_668"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">668</span></span></a> +<span class="tei tei-pb" id="page111">[pg 111]</span><a name="Pg111" id="Pg111" class="tei tei-anchor"></a>But he incurred the enmity of a more formidable woman even +than Messalina, and his long career of plunder was ended by +suicide.<a id="noteref_669" name="noteref_669" href="#note_669"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">669</span></span></a> Pallas had an even longer and more successful, but +a not less infamous and tragic career.<a id="noteref_670" name="noteref_670" href="#note_670"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">670</span></span></a> Of all the great freedmen, +probably none approached him in magnificent insolence. +When he was impeached along with Burrus, on a groundless +charge of treason, and when some of his freedmen were called +in evidence as his supposed accomplices, the old slave answered +that he had never degraded his voice by speaking in such +company.<a id="noteref_671" name="noteref_671" href="#note_671"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">671</span></span></a> Never, even in those days of self-abasement, did +the Senate sink so low as in its grovelling homage to the +servile minister. At a meeting of the august body in the +year 52, the consul designate made a proposal, which was +seconded by a Scipio, that the praetorian insignia, and a sum +of HS.15,000,000, should be offered to Pallas, together with +the thanks of the state that the descendant of the ancient +kings of Arcadia had thought less of his illustrious race than +of the common weal, and had deigned to be enrolled in the +service of the prince!<a id="noteref_672" name="noteref_672" href="#note_672"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">672</span></span></a> When Claudius reported that his +minister was satisfied with the compliment, and prayed to be +allowed to remain in his former poverty, a senatorial decree, +engraved on bronze, was set up to commemorate the old-fashioned +frugality of the owner of HS.300,000,000! His +wealth was gained during a career of enormous power in the +worst days of the Empire. He was one of the lovers of +Agrippina,<a id="noteref_673" name="noteref_673" href="#note_673"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">673</span></span></a> and, when he made her empress on the death of +Messalina, two kindred spirits for a time ruled the Roman +world. He gratified his patroness by securing the adoption +of Nero by Claudius, and he was probably an accomplice in +that emperor’s murder. But his fate was involved with that +of Agrippina. When Nero resolved to shake off the tyranny +of that awful woman, his first step was to remove the haughty +freedman from his offices.<a id="noteref_674" name="noteref_674" href="#note_674"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">674</span></span></a> Pallas left the palace in the +second year of Nero’s reign. For seven years he lived on undisturbed. +But at last his vast wealth, which had become a +proverb, became too tempting to the spendthrift prince, and +Pallas was quietly removed by poison.<a id="noteref_675" name="noteref_675" href="#note_675"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">675</span></span></a> +</p> + +<span class="tei tei-pb" id="page112">[pg 112]</span><a name="Pg112" id="Pg112" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The wealth of freedmen became proverbial, and the +fortunes of Pallas and Narcissus reached a figure hardly ever +surpassed even by the most colossal senatorial estates.<a id="noteref_676" name="noteref_676" href="#note_676"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">676</span></span></a> The +means by which this wealth was gained might easily be inferred +by any one acquainted with the inner history of the times. +The manner of it may be read in the life of Elagabalus, whose +freedman Zoticus, the son of a cook at Smyrna, piled up vast +riches by levying a payment, each time he quitted the presence, +for his report of the emperor’s threats or promises or intentions.<a id="noteref_677" name="noteref_677" href="#note_677"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">677</span></span></a> +In the administration of great provinces, in the distribution of +countless places of trust, in the chaos of years of delation, +confiscation, and massacre, there must have been endless opportunities +for self-enrichment, without incurring the dangers +of open malversation. Statius extols the simple tastes and +frugality of his heroes Abascantus and Claudius Etruscus, and +yet he describes them as lavishing money on baths and tombs +and funeral pomp. The truth is that, as a mere matter of +policy, these wealthy aliens, who were never loved by a jealous +aristocracy, had to justify their huge fortunes by a sumptuous +splendour. The elder Pliny has commemorated the vapour +baths of Posides, a Claudian freedman, and the thirty pillars +of priceless onyx which adorned the dining saloon of Callistus.<a id="noteref_678" name="noteref_678" href="#note_678"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">678</span></span></a> +A bijou bath of the younger Claudius Etruscus seems to have +been a miracle of costly beauty. The dome, through which a +brilliant light streamed upon the floor, was covered with scenes in +rich mosaic. The water gushed from pipes of silver into silver +basins, and the quarries of Numidia and Synnada contributed +the various colours of their marbles.<a id="noteref_679" name="noteref_679" href="#note_679"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">679</span></span></a> The gardens of Entellus, +with their purple clusters which defied the rigours of winter, +seemed to Martial to outrival the legendary gardens of Phaeacia.<a id="noteref_680" name="noteref_680" href="#note_680"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">680</span></span></a> +In the suburbs, hard by the Tiburtine way, rose that defiant +monument of Pallas, bearing the decree of the Senate, which +aroused the angry scorn of the younger Pliny.<a id="noteref_681" name="noteref_681" href="#note_681"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">681</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The life of one of these imperial slave ministers was a +strangely romantic career which has surely been seldom +matched in the history of human fortunes. Exposed and sold +<span class="tei tei-pb" id="page113">[pg 113]</span><a name="Pg113" id="Pg113" class="tei tei-anchor"></a>in early youth in the slave markets of Smyrna, Delos, or +Puteoli, after an interval of ignominious servitude, installed +as groom of the chambers, thence promoted, according to his +aptitudes, to be keeper of the jewels, or tutor of the imperial +heir, still further advanced to be director of the post, or to a +place in the financial service, the freedman might end by +receiving the honour of knighthood, the procuratorship of a +province, or one of those great ministries which placed him in +command of the Roman world. Yet we must not deceive ourselves +as to his real position.<a id="noteref_682" name="noteref_682" href="#note_682"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">682</span></span></a> To the very end of the Empire, +the fictions on which aristocratic power is largely based, +retained their fascination. In the fifth century a Senate, whose +ancestors were often originally of servile race, could pour their +scorn on the eunuch ministers of the East.<a id="noteref_683" name="noteref_683" href="#note_683"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">683</span></span></a> And the decaying +or <span class="tei tei-hi"><span style="font-style: italic">parvenu</span></span> Senate of the Flavians had, when they were free +to express it, nothing but loathing for the reign of the freedmen.<a id="noteref_684" name="noteref_684" href="#note_684"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">684</span></span></a> +These powerful but low-born officials are a curious +example of what has been often seen in later times, the +point-blank refusal, or the grudging concession, of social +status to men wielding vast and substantial power. The +younger Pliny, in his Panegyric on Trajan, glories in the +preference shown under the new régime for young men of +birth, and in his letters he vents all the long-suppressed +scorn of his order for the Claudian freedmen. Even the +emperors who freely employed their services, were chary of +raising them to high social rank. Freedmen ministers were +hardly ever admitted to the ranks of the Senate<a id="noteref_685" name="noteref_685" href="#note_685"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">685</span></span></a>; they were +rarely present at its sittings, even at the very time when they +were governing the world. Sacerdotal and military distinctions +were seldom conferred upon any of them. They were +sometimes invested with the insignia of praetorian or quaestorian +rank.<a id="noteref_686" name="noteref_686" href="#note_686"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">686</span></span></a> A few were promoted to the dignity of knighthood, +Icelus, Asiaticus, Hormus, and Claudius Etruscus<a id="noteref_687" name="noteref_687" href="#note_687"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">687</span></span></a>; but many +a passage in Martial or Juvenal seems to show that ordinary +equestrian rank was in those days a very doubtful distinction.<a id="noteref_688" name="noteref_688" href="#note_688"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">688</span></span></a> +The emperors, as raised above all ranks, might not +<span class="tei tei-pb" id="page114">[pg 114]</span><a name="Pg114" id="Pg114" class="tei tei-anchor"></a>have been personally unwilling to elevate their creatures to +the highest social grade.<a id="noteref_689" name="noteref_689" href="#note_689"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">689</span></span></a> But even the emperors, in matters +of social prejudice, were not omnipotent. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Still, the men who could win the favours of an Agrippina +and a Messalina, could not be extinguished by the most jealous +social prejudice. The Roman Senate were ready, on occasion, +to fawn on a Pallas or a Narcissus, to vote them money and +insignia of rank, nor did they always refuse them their +daughters in marriage. In the conflict which is so often seen +between caste pride and the effective power of new wealth, +the wealth and power not unfrequently prevail. The lex +Julia prohibited the union of freedmen with daughters of a +senatorial house.<a id="noteref_690" name="noteref_690" href="#note_690"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">690</span></span></a> Yet we know of several such marriages +in the first century. The wife of the freedman Claudius +Etruscus, was the sister of a consul who had held high +command against the Dacians.<a id="noteref_691" name="noteref_691" href="#note_691"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">691</span></span></a> Priscilla, the wife of +Abascantus, another minister of servile origin, belonged to +the great consular family of the Antistii. Felix, the brother +of Pallas, had married in succession three ladies of royal blood, +one of them the granddaughter of Cleopatra.<a id="noteref_692" name="noteref_692" href="#note_692"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">692</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The women of this class, for generations, wielded, in their +own way, a power which sometimes rivalled that of the +men. These plebeian Aspasias are a puzzling class. With +no recognised social position, with the double taint of servile +origin and more than doubtful morals, they were often +endowed with many charms and accomplishments, possessing +a special attraction for bohemian men of letters. Their +morals were the result of an uncertain social position, combined +with personal attractions and education. To be +excluded from good society by ignoble birth, yet to be more +than its equal in culture, is a dangerous position, especially for +women. Often of oriental extraction, these women were the +most prominent votaries of the cults or superstitions which +poured into Rome from the prolific East. Loose character +and religious fervour were easily combined in antiquity. And +the <span class="tei tei-hi"><span style="font-style: italic">demi-monde</span></span> of those days were ready to mourn passionately +for Adonis and keep all the feasts of Isis or Jehovah, without +<span class="tei tei-pb" id="page115">[pg 115]</span><a name="Pg115" id="Pg115" class="tei tei-anchor"></a>scrupling to make a temple a place of assignation.<a id="noteref_693" name="noteref_693" href="#note_693"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">693</span></span></a> The +history of the early Empire, it has been rather inaccurately +said, shows no reign of mistresses. Yet some of the freedwomen +have left their mark on that dark page of history. +Claudius was the slave of women, and two of his mistresses +lent their aid to Narcissus to compass the ruin of Messalina.<a id="noteref_694" name="noteref_694" href="#note_694"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">694</span></span></a> +The one woman whom Nero really loved, and who loved him +in return, was Acte, who had been bought in a slave market +in Asia. She captured the heart of the Emperor in his early +youth, and incurred the fierce jealousy of Agrippina, as she +did, at a later date, that of the fair, ambitious Poppaea.<a id="noteref_695" name="noteref_695" href="#note_695"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">695</span></span></a> +Acte was faithful to his memory even after the last awful +scene in Phaon’s gardens.<a id="noteref_696" name="noteref_696" href="#note_696"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">696</span></span></a> And, along with his two nurses, +the despised freedwoman guarded his remains and laid the +last of his line beside his ancestors. Caenis, the mistress +who consoled Vespasian after his wife’s death, without +any attractions of youth or beauty, suited well the taste of +the bourgeois Emperor. It was a rather sordid and prosaic +union. And Caenis is said to have accumulated a fortune, +and besmirched the honest Emperor’s name, by a wholesale +traffic in State secrets and appointments.<a id="noteref_697" name="noteref_697" href="#note_697"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">697</span></span></a> In the last years +of our period a very different figure has been glorified by +the art of Lucian. Panthea, the mistress of L. Verus, completely +fascinated the imagination of Lucian when he saw +her at Smyrna, during the visit of her lover to the East.<a id="noteref_698" name="noteref_698" href="#note_698"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">698</span></span></a> +Lucian pictures her delicately chiselled beauty and grace of +form by recalling the finest traits in the great masterpieces +of Pheidias and Praxiteles and Calamis, of Euphranor and +Polygnotus and Apelles; Panthea combines them all. She +has a voice of a marvellous and mellow sweetness, which lingers +in the ear with a haunting memory. And the soul was worthy +of such a fair dwelling-place. In her love of music and +poetry, combined with a masculine strength of intellect capable +of handling the highest problems in politics or dialectic, she +was a worthy successor of those elder daughters of Ionia whose +<span class="tei tei-pb" id="page116">[pg 116]</span><a name="Pg116" id="Pg116" class="tei tei-anchor"></a>charm and strength drew a Socrates or a Pericles to their feet.<a id="noteref_699" name="noteref_699" href="#note_699"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">699</span></span></a> +Surrounded by luxury and the pomp of imperial rank, and +linked to a very unworthy lover, Panthea never lost her +natural modesty and simple sweetness. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The great freedmen, who held the highest offices in the +imperial service till the time of Hadrian with almost undisputed +sway, are interesting by reason of the strangely romantic +career of some of them. But these are very exceptional +cases. In the bureaux of finance, it has been discovered from +the inscriptions that the officials were all of equestrian rank. +On the other hand, a great number of the provincial procurators +were freedmen. And the agents of the Emperor’s +private fisc seem to have been nearly always drawn from +this class. The lower grades of the civil service were full +of them.<a id="noteref_700" name="noteref_700" href="#note_700"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">700</span></span></a> But to the student of society, the official freedmen +are, as a class, not so interesting as their brethren who in +these same years were making themselves masters of the trade +and commercial capital of the Roman world. And the +interest is heightened by the vivid art with which Petronius +has ushered us into the very heart of this rather vulgar +society. The <span class="tei tei-hi"><span style="font-style: italic">Satiricon</span></span> is to some extent a caricature. There +were hosts of modest, estimable freedmen whose only record is +in two or three lines on a funeral slab. Yet a caricature must +have a foundation of truth, and a careful reader may discover +the truth under the humorous exaggeration of Petronius. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The transition from the status of slave to that of freedman +was perhaps not so abrupt and marked as we might at first +sight suppose. It is probable that many a slave of the better +and more intelligent class found little practical change in the +tenor of his life when he received the touch of the wand +before the praetor. Some, like Melissus, the free-born slave +of Maecenas, actually rejected the proffered boon.<a id="noteref_701" name="noteref_701" href="#note_701"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">701</span></span></a> There +was, of course, much cruelty to slaves in many Roman households, +and the absolute power of a master, unrestrained by +principle or kindly feeling, was an unmitigated curse till it +was limited by the humane legislation of the second century.<a id="noteref_702" name="noteref_702" href="#note_702"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">702</span></span></a> +But there must have been many houses, like that of the +younger Pliny, where the slaves were treated, in Seneca’s +<span class="tei tei-pb" id="page117">[pg 117]</span><a name="Pg117" id="Pg117" class="tei tei-anchor"></a>phrase, as humble friends and real members of the family, +where their marriages were fêted with general gaiety,<a id="noteref_703" name="noteref_703" href="#note_703"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">703</span></span></a> where +their sicknesses were tenderly watched, and where they were +truly mourned in death. The inscriptions reveal to us a +better side of slave life, which is not so prominent in our +literary authorities. There is many an inscription recording +the love and faithfulness of the slave husband and wife, +although not under those honoured names. And it is +significant that on many of these tablets the honourable +title of <span class="tei tei-hi"><span style="font-style: italic">conjunx</span></span> is taking the place of the old servile <span class="tei tei-hi"><span style="font-style: italic">contubernalis</span></span>. +The inscriptions which testify to the mutual love +of master and servant are hardly less numerous. In one a +master speaks of a slave-child of four years as being dear to +him as a son.<a id="noteref_704" name="noteref_704" href="#note_704"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">704</span></span></a> Another contains the memorial of a learned +lady erected by her slave librarian.<a id="noteref_705" name="noteref_705" href="#note_705"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">705</span></span></a> Another records the +love of a young noble for his nurse,<a id="noteref_706" name="noteref_706" href="#note_706"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">706</span></span></a> while another is the +pathetic tribute of the nurse to her young charge, who died +at five years of age. The whole city household of another +great family subscribe from their humble savings for an +affectionate memorial of their young mistress.<a id="noteref_707" name="noteref_707" href="#note_707"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">707</span></span></a> Seneca, in +his humanitarian tone about slavery, represents a great +moral movement, which was destined to express itself in +legislation under the Antonines. And the energy with which +Seneca denounced harsh or contemptuous conduct to these +humble dependents had evidently behind it the force of a +steadily growing sentiment. The master who abused his +power was already beginning to be a marked man.<a id="noteref_708" name="noteref_708" href="#note_708"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">708</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Frequent manumissions were swelling the freedman class +to enormous dimensions. The emancipation of slaves by +dying bequest was not then, indeed, inspired by the same +religious motive as in the Middle Ages. But it was often +dictated by the natural, human wish to make some return to +faithful servants, and to leave a memory of kindness behind. +But without the voluntary generosity of the master, the slave +could easily purchase his own freedom. The price of slaves +varied enormously, according to their special aptitude and grade +of service. It might range from £1700, in rare cases, to £10, +or even less, in our money.<a id="noteref_709" name="noteref_709" href="#note_709"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">709</span></span></a> But taking the average price of +<span class="tei tei-pb" id="page118">[pg 118]</span><a name="Pg118" id="Pg118" class="tei tei-anchor"></a>ordinary slaves, one careful and frugal might sometimes save +the cost of his freedom in a few years. The slave, especially if he +had any special gift, or if he occupied a prominent position in +the household, had many chances of adding to his <span class="tei tei-hi"><span style="font-style: italic">peculium</span></span>. +But the commonest drudge might spare something from the +daily allowance of food.<a id="noteref_710" name="noteref_710" href="#note_710"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">710</span></span></a> Others, like the cooks in Apuleius, +might sell their perquisites from the remains of a banquet.<a id="noteref_711" name="noteref_711" href="#note_711"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">711</span></span></a> +The door-keepers, a class notorious for their insolence in +Martial’s day,<a id="noteref_712" name="noteref_712" href="#note_712"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">712</span></span></a> often levied heavy tolls for admission to their +master’s presence. And good-natured visitors would not +depart without leaving a gift to those who had done +them service. It must also be remembered that the slave +system of antiquity covered much of the ground of our +modern industrial organisation. A great household, or a +great estate, was a society almost complete in itself. And +intelligent slaves were often entrusted with the entire management +of certain departments.<a id="noteref_713" name="noteref_713" href="#note_713"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">713</span></span></a> The great rural properties had +their quarries, brickworks, and mines; and manufactures of all +kinds were carried on by servile industry, with slaves or +freedmen as managers. The merchant, the banker, the +contractor, the publisher, had to use, not only slave labour, +but slave skill and superintendence.<a id="noteref_714" name="noteref_714" href="#note_714"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">714</span></span></a> The great household +needed to be organised under chiefs. And on rural estates, +down to the end of the Western Empire, the villicus or +procurator was nearly always a man of servile origin.<a id="noteref_715" name="noteref_715" href="#note_715"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">715</span></span></a> In +these various capacities, the trusted slave was often practically +a partner, with a share of the profits, or he had a +commission on the returns. Such a fortunate servant, by +hoarding his <span class="tei tei-hi"><span style="font-style: italic">peculium</span></span>, might soon become a capitalist on his +own account, and well able, if he chose, to purchase his +freedom. His <span class="tei tei-hi"><span style="font-style: italic">peculium</span></span>, like that of the son <span class="tei tei-hi"><span style="font-style: italic">in manu patris</span></span>, +was of course by law the property of his master. But the +security of the <span class="tei tei-hi"><span style="font-style: italic">peculium</span></span> was the security for good service.<a id="noteref_716" name="noteref_716" href="#note_716"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">716</span></span></a> +Thus a useful and favourite slave often easily became a +freedman, sometimes by purchase, or, as often happened in +the case of servants of the imperial house, by the free gift of +<span class="tei tei-pb" id="page119">[pg 119]</span><a name="Pg119" id="Pg119" class="tei tei-anchor"></a>the lord. There are even cases on record where a slave was +left heir of his master’s property. Trimalchio boasted that he +had been made by his master joint heir with the Emperor.<a id="noteref_717" name="noteref_717" href="#note_717"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">717</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The tie between patron and freedman was very close. The +emancipated slave had often been a trusted favourite, and even +a friend of the family, and his lord was under an obligation +to provide for his future. The freedman frequently remained +in the household, with probably little real change in his position. +His patron owed him at least support and shelter. But he +often gave him, besides, the means of an independent life, +a farm, a shop, or capital to start in some trade.<a id="noteref_718" name="noteref_718" href="#note_718"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">718</span></span></a> In the +time of Ovid, a freedman of M. Aurelius Cotta had more than +once received from his patron the fortune of a knight, besides +ample provision for his children.<a id="noteref_719" name="noteref_719" href="#note_719"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">719</span></span></a> A similar act of generosity, +which was recklessly abused, is recorded by Martial.<a id="noteref_720" name="noteref_720" href="#note_720"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">720</span></span></a> By +ancient law, as well as by sentiment, senators were forbidden +to soil themselves by trade or usury.<a id="noteref_721" name="noteref_721" href="#note_721"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">721</span></span></a> But so inconvenient a +prohibition was sure to be evaded. And probably the most +frequent means of evasion was by entrusting senatorial capital +to freedmen or clients, or even to the higher class of slaves.<a id="noteref_722" name="noteref_722" href="#note_722"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">722</span></span></a> +When Trimalchio began to rise in the social scale, he gave up +trade, and employed his capital in financing men of the freedman +class.<a id="noteref_723" name="noteref_723" href="#note_723"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">723</span></span></a> These people, generally of Levantine origin, had the +aptitude for commerce which has at all times been a characteristic +of their race. And, in the time of the Empire, almost all +trade and industry was in their hands. The tale of Petronius +reveals the secret of their success. They value money beyond +anything else; it is the one object of their lives. They frankly +estimate a man’s worth and character in terms of cash.<a id="noteref_724" name="noteref_724" href="#note_724"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">724</span></span></a> Keen, +energetic, and unscrupulous, they will <span class="tei tei-q">“pick a farthing out of a +dung-heap with their teeth”</span>; <span class="tei tei-q">“lead turns to gold in their hands.”</span><a id="noteref_725" name="noteref_725" href="#note_725"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">725</span></span></a> +They are entirely of Vespasian’s opinion that gold from any +quarter, however unsavoury, <span class="tei tei-q">“never smells.”</span> Taking the world +as it was, in many respects they deserved to succeed. They +were not, indeed, encumbered with dignity or self-respect. They +<span class="tei tei-pb" id="page120">[pg 120]</span><a name="Pg120" id="Pg120" class="tei tei-anchor"></a>had one goal, and they worked towards it with infinite industry +and unfailing courage and self-confidence. Nothing daunts or +dismays them. If a fleet of merchantmen, worth a large fortune, +is lost in a storm, the freedman speculator will at once sell his +wife’s clothes and jewels, and start cheerfully on a fresh venture.<a id="noteref_726" name="noteref_726" href="#note_726"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">726</span></span></a> +When his great ambition has been achieved, he enjoys its fruits +after his kind in all ages. Excluded from the great world of +hereditary culture, these people caricature its tastes, and imitate +all its vices, without catching even a reflection of its charm +and refinement. The selfish egotism of the dissipated noble +might be bad enough, but it was sometimes veiled by a careless +grace, or an occasional deference to lofty tradition. The selfishness +and grossness of the upstart is naked and not ashamed, +or we might almost say, it glories in its shame. Its luxury is +a tasteless attempt to vie with the splendour of aristocratic +banquets. The carver and the waiter perform their tasks to +the beat of a deafening music. Art and literature are prostituted +to the service of this vulgar parade of new wealth, and the +divine Homer is profaned by a man who thinks that Hannibal +fought in the Trojan War.<a id="noteref_727" name="noteref_727" href="#note_727"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">727</span></span></a> The conversation is of the true +bourgeois tone, with all its emphasis on the obvious, its unctuous +moralising, its platitudes consecrated by their antiquity. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It is this society which is drawn for us with such a sure, +masterly hand, and with such graceful ease, by Petronius. +The <span class="tei tei-hi"><span style="font-style: italic">Satiricon</span></span> is well known to be one of the great puzzles and +mysteries in Roman literature. Scholars have held the most +widely different opinions as to its date, its author, and its purpose. +The scene has been laid in the reign of Augustus or of +Tiberius, and, on the strength of a misinterpreted inscription, +even as late as the reign of Alexander Severus.<a id="noteref_728" name="noteref_728" href="#note_728"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">728</span></span></a> Those who +have attributed it to the friend and victim of Nero have been +confronted with the silence of Quintilian, Juvenal, and Martial, +with the silence of Tacitus as to any literary work by +Petronius, whose character and end he has described with a +curious sympathy and care.<a id="noteref_729" name="noteref_729" href="#note_729"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">729</span></span></a> It is only late critics of the +lower empire, such as Macrobius,<a id="noteref_730" name="noteref_730" href="#note_730"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">730</span></span></a> and a dilettante aristocrat +like Sidonius Apollinaris,<a id="noteref_731" name="noteref_731" href="#note_731"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">731</span></span></a> who pay any attention to this + re<span class="tei tei-pb" id="page121">[pg 121]</span><a name="Pg121" id="Pg121" class="tei tei-anchor"></a>markable work of genius. And Sidonius seems to make its +author a citizen of Marseilles.<a id="noteref_732" name="noteref_732" href="#note_732"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">732</span></span></a> Yet silence in such cases may +be very deceptive. Martial and Statius never mention one +another, and both might seem unknown to Tacitus. And +Tacitus, after the fashion of the Roman aristocrat, in painting +the character of Petronius, may not have thought it relevant or +important to notice a light work such as the <span class="tei tei-hi"><span style="font-style: italic">Satiricon</span></span>, even +if he had ever seen it. He does not think it worth while to +mention the histories of the Emperor Claudius, the tragedies of +Seneca, or the <span class="tei tei-hi"><span style="font-style: italic">Punica</span></span> of Silius Italicus.<a id="noteref_733" name="noteref_733" href="#note_733"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">733</span></span></a> Tacitus, like Thucydides, +is too much absorbed in the social tragedy of his time to +have any thought to spare for its artistic efforts. The rather +shallow, easy-going Pliny has told us far more of social life in +the reigns of Domitian and Trajan, its rural pleasures and its +futile literary ambitions, than the great, gloomy historian who was +absorbed in the vicissitudes of the deadly duel between the +Senate and the Emperors. One thing is certain about the author +of this famous piece—he was not a plebeian man about town, +although it may be doubted whether M. Boissier is safe in +maintaining that such a writer would not have chosen his own +environment of the Suburra as the field for his imagination.<a id="noteref_734" name="noteref_734" href="#note_734"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">734</span></span></a> +It is safer to seek for light on the social status of the author +in the tone of his work. The <span class="tei tei-hi"><span style="font-style: italic">Satiricon</span></span> is emphatically the +production of a cultivated aristocrat, who looks down with +serene and amused scorn on the vulgar bourgeois world which he +is painting. He is interested in it, but it is the interest of the +detached, artistic observer, whose own world is very far off. +Encolpius and Trimalchio and his coarse freedman friends are +people with whom the author would never have dined, but +whom, at a safe social distance, he found infinitely amusing as +well as disgusting. He saw that a great social revolution +was going on before his eyes, that the old slave minion, with +estates in three continents, was becoming the rival of the great +noble in wealth, that the new-sprung class were presenting to +the world a vulgar caricature of the luxury in the palaces on +the Esquiline. Probably he thought it all bad,<a id="noteref_735" name="noteref_735" href="#note_735"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">735</span></span></a> but the bad +<span class="tei tei-pb" id="page122">[pg 122]</span><a name="Pg122" id="Pg122" class="tei tei-anchor"></a>became worse when it was coarse and vulgar. The ignorant +assumption of literary and artistic taste in Trimalchio must +have been contrasted in the author’s mind with many an +evening at the palace, when Nero, in his better moods, would +recite his far from contemptible verses, or his favourite passages +from Euripides, and when the new style of Lucan would be +balanced against that of the great old masters.<a id="noteref_736" name="noteref_736" href="#note_736"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">736</span></span></a> And the man +who had been charmed with the sprightly grace of the stately +and charming Poppaea may be forgiven for showing his +hard contempt for Fortunata, who, in the middle of dinner, +runs off to count the silver and deal out the slaves’ share of +the leavings, and returns to get drunk and fight with one of +her guests.<a id="noteref_737" name="noteref_737" href="#note_737"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">737</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The motive of the work has been much debated. It has +been thought a satire on the Neronian circle, and again an +effort to gratify it, by a revelation of the corruptions of the +plebeian world, the same impulse which drove Messalina to the +brothel, and Nero to range the taverns at midnight.<a id="noteref_738" name="noteref_738" href="#note_738"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">738</span></span></a> It has +been thought a satire on the insolence and grossness of Pallas +and the freedmen of the Claudian régime which Nero detested, +to amuse him with all their vulgar absurdities. Is it not +possible that the writer was merely pleasing himself—that he +was simply following the impulse of genius? Since the +seventh century the work has only existed in fragments.<a id="noteref_739" name="noteref_739" href="#note_739"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">739</span></span></a> Who +can tell how much the lost portions, if we possessed them, +might affect our judgment of the object of the work? One +thing is certain, its author was a very complex character, and +would probably have smiled at some of the lumbering efforts +to read his secret. Even though he may have had no lofty +purpose, a weary man of pleasure may have wished to display, +in its grossest, vulgarest form, the life of which he had tasted the +pleasures, and which he had seen turning into Dead Sea fruit. +He was probably a bad man in his conduct, worse perhaps in +his imagination; and yet, by a strange contradiction, which is +not unexampled in the history of character, he may have had +dreams of a refined purity and temperance which tortured and +embittered him by their contrast with actual life. +</p> + +<span class="tei tei-pb" id="page123">[pg 123]</span><a name="Pg123" id="Pg123" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Out of the smoke of controversy, the conclusion seems +to have emerged that the <span class="tei tei-hi"><span style="font-style: italic">Satiricon</span></span> is a work of Nero’s reign, +and that its author was in all probability that Caius Petronius +who was Nero’s close companion, and who fell a victim to the +jealousy of Tigellinus. Not the least cogent proof of this is the +literary criticism of the work. It is well known that Lucan, +belonging to the Spanish family of the Senecas, had thrown +off many of the conventions of Roman literature, and +discarded the machinery of epic mythology in his <span class="tei tei-hi"><span style="font-style: italic">Pharsalia</span></span>. +He had also incurred the literary jealousy of Nero. The +attack in the <span class="tei tei-hi"><span style="font-style: italic">Satiricon</span></span> on Lucan’s literary aberrations can +hardly be mistaken. The old poet Eumolpus is introduced to +defend the traditions of the past. And he gives a not very +successful demonstration, in 285 verses, of the manner in which +the subject should have been treated, with all the scenery and +machinery of orthodox epic.<a id="noteref_740" name="noteref_740" href="#note_740"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">740</span></span></a> This specimen of conservative +taste is the least happy part of the work. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Such evidence is reinforced by the harmony of the whole +tone of the <span class="tei tei-hi"><span style="font-style: italic">Satiricon</span></span> with the clear-cut character of Petronius +in Tacitus. There was evidently a singular fascination about +this man, which, in spite of his wasted, self-indulgent life, +was keenly felt by the severe historian. Petronius was +capable of great things, but in an age of wild licence he +deliberately devoted his brilliant talent to making sensuality +a fine art. Like Otho, who belonged to the same circle, +he showed, as consul and in the government of Bithynia, +that a man of pleasure could be equal to great affairs.<a id="noteref_741" name="noteref_741" href="#note_741"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">741</span></span></a> After +this single digression from the scheme of the voluptuary, he +returned to his pleasures, and became an arbiter in all questions +of sensual taste, from whose decision there was no appeal. +His ascendency over the Emperor drew upon him the fatal +enmity of Tigellinus. Petronius was doomed. It was a time +when not even the form of justice was used to veil the caprices +of tyranny, and Petronius determined not to endure a long +suspense when the issue was certain. He had gone as far as +<span class="tei tei-pb" id="page124">[pg 124]</span><a name="Pg124" id="Pg124" class="tei tei-anchor"></a>Cumae to attend the Emperor. There he was stopped. He +retired to his chamber and had his veins alternately opened +and rebound, meanwhile conversing with his friends or listening +to light verses, not, as the fashion then was, seeking consolation +from a Stoic director on the issues of life and death. He +rewarded some of his slaves; others he had flogged before +his eyes. After a banquet he fell calmly into his last sleep +In his will there was none of the craven adulation by which +the victim often strove to save his heirs from imperial rapacity. +He broke his most precious myrrhine vase, to prevent its being +added to Nero’s treasures.<a id="noteref_742" name="noteref_742" href="#note_742"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">742</span></span></a> His only bequest to the Emperor +was a stinging catalogue of his secret and nameless sins.<a id="noteref_743" name="noteref_743" href="#note_743"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">743</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The <span class="tei tei-hi"><span style="font-style: italic">Satiricon</span></span>, as we have it, is only a fragment, containing +parts of two books, out of a total of sixteen. It is full of +humorous exaggeration and wild Aristophanic fun, along with, +here and there, very subtle and refined delineation of character. +But, except in the famous dinner of Trimalchio, there are few +signs of regular construction or closeness of texture in plot +and incident. Even if we had the whole, it might have been +difficult to decipher its motive or to unlock the secret of the +author’s character. We can only be sure that he was a man +of genius, and that he was interested in the intellectual pursuits +and tendencies of his time, as well as in its vices and +follies. We may perhaps surmise that he was at once perverted +and disillusioned, alternately fascinated and disgusted +by the worship of the flesh and its lusts in that evil time. +He is not, as has been sometimes said, utterly devoid of +a moral sense. Occasionally he shows a gleam of nobler +feeling, a sense of the <span class="tei tei-hi"><span style="font-style: italic">lacrimae rerum</span></span>, as in that passage +where the corpse of the shipwrecked Lichas is washed +ashore. <span class="tei tei-q">“Somewhere a wife is quietly awaiting him, or +a father or a son, with no thought of storm; some one +whom he kissed on leaving.... He had examined the +accounts of his estates, he had pictured to himself the day of +his return to his home. And now he lies, O ye gods, how far +from the goal of his hopes. But the sea is not the only +mocker of the hopes of men. If you reckon well, there is +<span class="tei tei-pb" id="page125">[pg 125]</span><a name="Pg125" id="Pg125" class="tei tei-anchor"></a>shipwreck everywhere.”</span><a id="noteref_744" name="noteref_744" href="#note_744"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">744</span></span></a> There is also a curious note of contempt +for his own age in a passage on the decay of the fine +arts. The tone is, for the moment, almost that of Ruskin. +The glories of the golden age of art were the result of +simple virtue. An age like the Neronian, an age abandoned +to wine and harlotry, which dreams only of making money +by any sordid means, cannot even appreciate what the great +masters have left behind, much less itself produce anything +worthy. Even the gods of the Capitol are now honoured by +an offering of crude bullion, not by the masterpieces of a +Pheidias or an Apelles. And the race which created them +are now for us, forsooth, silly Greeklings!<a id="noteref_745" name="noteref_745" href="#note_745"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">745</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Yet side by side with a passage like this, there are descriptions +of abnormal depravity so coarsely realistic that it has +often been assumed, and not unnaturally, that the writer rioted +in mere filth. It should be remembered, however, that there +was a tradition of immorality about the ancient romance,<a id="noteref_746" name="noteref_746" href="#note_746"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">746</span></span></a> and +Petronius, had he cared to do so, might have made the same +apology as Martial, that he provided what his readers +demanded.<a id="noteref_747" name="noteref_747" href="#note_747"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">747</span></span></a> That Petronius was deeply tainted is only too +probable from his associations, although Tacitus implies that +he was rather a fastidious voluptuary than a gross debauchee. +Yet a sensualist of the intellectual range of Petronius may +have occasionally visions of a better world than that to which +he has sunk. Is it not possible that the gay elegant trifler +may sometimes have scorned himself as he scorned his time? +Is it not possible that, along with other illusions, he had +parted with the illusions of vice, and that in the <span class="tei tei-q">“noctes +Neronis”</span> he had seen the adder among the roses? He has +written one of the keenest satires ever penned on the vulgarity +of mere wealth, its absurd affectations, its vanity, its grossness. +May he not also have wished, without moralising in a fashion +which so cultivated a trifler would have scorned, to reveal the +abyss towards which a society lost to all the finer passions +of the spirit was hurrying? In the half comic, half ghastly +scene in which Trimalchio, in a fit of maudlin sentiment, +<span class="tei tei-pb" id="page126">[pg 126]</span><a name="Pg126" id="Pg126" class="tei tei-anchor"></a>has himself laid out for dead, while the horns blare out his +funeral lament, we seem to hear the knell of a society which +was the slave of gold and gross pleasure, and seemed to be +rotting before its death. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +But it need hardly be said that the prevailing note of the +<span class="tei tei-hi"><span style="font-style: italic">Satiricon</span></span> is anything but melancholy. The author is intensely +amused with his subject, and the piece is full of the most +riotous fun and humour. It belongs formally to the medley +of prose and verse which Varro introduced into Roman +literature on the model of Menippus of Gadara.<a id="noteref_748" name="noteref_748" href="#note_748"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">748</span></span></a> It contains +disquisitions on literary tendencies of the day in poetry and +oratory, anecdotes and desultory talk. But Petronius has +given a new character to the old <span class="tei tei-q">“Satura,”</span> more in the +manner of the Greek romance. There probably was no regular +plot in the complete work, no central motive, such as the +wrath of Priapus,<a id="noteref_749" name="noteref_749" href="#note_749"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">749</span></span></a> to bind it together. Yet there is a certain +bond of union in the narrative of lively, and often questionable, +adventures through which Petronius carries his very disreputable +characters. In this life and movement, this human +interest, the <span class="tei tei-hi"><span style="font-style: italic">Satiricon</span></span> is the distant ancestor of <span class="tei tei-hi"><span style="font-style: italic">Gil Blas</span></span>, +<span class="tei tei-hi"><span style="font-style: italic">Roderick Random</span></span>, and <span class="tei tei-hi"><span style="font-style: italic">Tom Jones</span></span>. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The scene of the earlier part, long since lost, may have been +laid at Massilia.<a id="noteref_750" name="noteref_750" href="#note_750"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">750</span></span></a> In the two books partially preserved to us, it +lies in southern Italy, at Cumae or Croton, in those Greek towns +which had plenty of Greek vice, without much Greek refinement.<a id="noteref_751" name="noteref_751" href="#note_751"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">751</span></span></a> +The three strangers, whose adventures are related, +Encolpius, Ascyltus, and Giton, if we may judge by their +names, are also Greek, with the literary culture of their time, +and deeply tainted with its worst vices. At the opening of +our fragment, Encolpius, a beggarly, wandering sophist, is +declaiming in a portico on the decay of oratory.<a id="noteref_752" name="noteref_752" href="#note_752"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">752</span></span></a> He is +expressing what was probably Petronius’s own judgment, as +it was that of Tacitus,<a id="noteref_753" name="noteref_753" href="#note_753"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">753</span></span></a> as to the evil effects of school +declamation on musty or frivolous subjects. He is met by a +<span class="tei tei-pb" id="page127">[pg 127]</span><a name="Pg127" id="Pg127" class="tei tei-anchor"></a>rival lecturer, Agamemnon, who urges, on behalf of the +unfortunate teachers of this conventional rhetoric, that the +fault lies not with them, but with the parents and the public, +the same excuse, in fact, which Plato had long before made +for the maligned sophist of the fifth century <span class="tei tei-hi"><span style="font-size: 75%">B.C.</span></span><a id="noteref_754" name="noteref_754" href="#note_754"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">754</span></span></a> But +Encolpius and his companions, in spite of these literary +interests, are the most disreputable adventurers, educated +yet hopelessly depraved. They are even more at home +in the reeking slums than in the lecture hall. Encolpius has +been guilty of murder, theft, seduction. The party are +alternately plunderers and plundered. They riot for the +moment in foul excesses, and are tortured by jealousy and +the miseries of squalid vice. Only those who have a taste +for pornography will care to follow them in these dark paths. +Reduced to the last pinch of poverty, they are invited to dine +at the all-welcoming table of Trimalchio, and this is for us the +most interesting passage in their adventures. But, on leaving +the rich freedman’s halls they once more pass into scenes +where a modern pen cannot venture to follow them. Yet soon +afterwards, Encolpius is found in a picture gallery discussing +the fate of literature and art with Eumolpus,<a id="noteref_755" name="noteref_755" href="#note_755"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">755</span></span></a> an inveterate +poet, as vicious as himself. Presently the party are on +shipboard off the south Italian coast. They are shipwrecked +and cast ashore in a storm near the town of Croton.<a id="noteref_756" name="noteref_756" href="#note_756"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">756</span></span></a> A +friendly peasant informs them that, if they are honest +merchants, that is no place for their craft. But if they +belong to the more distinguished world of intrigue, they may +make their fortune. It is a society which has no care for +letters or virtue, which thinks only of unearned gain. There +are only two classes, the deceivers and their victims. Children +are an expensive luxury, for only the childless ever receive an +invitation or any social attention. It is like a city ravaged by +the plague; there are only left the corpses and the vultures.<a id="noteref_757" name="noteref_757" href="#note_757"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">757</span></span></a> +The adventurers resolve to seize the rare opportunity; they +will turn the tables on the social birds of prey. The pauper +poet is easily translated into a millionaire with enormous +estates in Africa.<a id="noteref_758" name="noteref_758" href="#note_758"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">758</span></span></a> A portion of his wealth has been engulfed +<span class="tei tei-pb" id="page128">[pg 128]</span><a name="Pg128" id="Pg128" class="tei tei-anchor"></a>in the storm, but a solid HS.300,000,000, with much besides, +still remains. He has a cough, moreover, with other signs of +debility. There is no more idiotic person, as our Stock +Exchange records show, than a man eager for an unearned +fortune. The poor fools flocked around Eumolpus, drinking in +every fresh rumour about his will. He was loaded with gifts;<a id="noteref_759" name="noteref_759" href="#note_759"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">759</span></span></a> +great ladies made an easy offer of their virtue and even that of +their children.<a id="noteref_760" name="noteref_760" href="#note_760"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">760</span></span></a> Meanwhile he, or Petronius, plays with their +follies or tortures their avidity. In one of his many wills, the +heirs of the pretended Croesus are required not to touch their +booty till they have devoured his remains before the people!<a id="noteref_761" name="noteref_761" href="#note_761"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">761</span></span></a> +The tales of barbarian tribes in Herodotus, the memories of +the siege of Saguntum and Numantia, are invoked in brutal +irony to justify the reasonableness of the demand. <span class="tei tei-q">“Close +your eyes,”</span> the cynic enjoins, <span class="tei tei-q">“and fancy that instead of +devouring human flesh, you are swallowing a million of +money.”</span> Petronius could be very brutal as well as very +refined in his raillery. The combined stupidity and greed of +the fortune-hunter of all ages are perhaps best met by such +brutality of contempt. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The really interesting part of their adventure is the +dinner at the house of Trimalchio, a rich freedman, to which +these rascals were invited. Trimalchio is probably in many +traits drawn from life, but the picture of himself, of his +wife and his associates, is a work of genius worthy of Fielding +or Smollett or Le Sage. Petronius, it is clear, enjoyed his +work, and, in spite of his contempt for the vulgar ambition +and the coarseness and commonness of Trimalchio’s class, he +has a liking for a certain simplicity and honest good nature in +Trimalchio. The freedman tells the story of his own career<a id="noteref_762" name="noteref_762" href="#note_762"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">762</span></span></a> +without reserve, and with a certain pride in the virtue and +frugality, according to his standards, which have made him +what he is. He also exults in his shrewdness and business +capacity. His motto has always been, <span class="tei tei-q">“You are worth just +what you have.”</span> <span class="tei tei-q">“Buy cheap and sell dear.”</span> Coming as a +little slave boy from Asia, probably in the reign of Augustus,<a id="noteref_763" name="noteref_763" href="#note_763"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">763</span></span></a> +<span class="tei tei-pb" id="page129">[pg 129]</span><a name="Pg129" id="Pg129" class="tei tei-anchor"></a>he became the favourite of his master, and more than the +favourite of his mistress. He found himself in the end the +real master of the household, and, on his patron’s death, he was +left joint-heir to his property with the emperor. But he had +ambitions beyond even such a fortune. He became a ship-owner +on a great scale. He lost a quarter of a million in a +single storm, and at once proceeded to build more and larger ships. +Money poured in; all his ventures prospered. He bought estates +in Italy, Sicily, and Africa. Some of his purchases he had never +seen.<a id="noteref_764" name="noteref_764" href="#note_764"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">764</span></span></a> He built himself a stately house, with marble porticoes, +four great banqueting-halls, and twenty sleeping-rooms.<a id="noteref_765" name="noteref_765" href="#note_765"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">765</span></span></a> Everything +to satisfy human wants was produced upon his lands. He +was a man of infinite enterprise. He had improved the breed +of his flocks by importing rams from Tarentum. He had bees +from Hymettus in his hives. He sent to India for mushroom +spawn.<a id="noteref_766" name="noteref_766" href="#note_766"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">766</span></span></a> A gazette was regularly brought out, full of statistics, +and all the daily incidents on his estates;<a id="noteref_767" name="noteref_767" href="#note_767"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">767</span></span></a> the number of slave +births and deaths; a slave crucified for blaspheming the genius +of the master; a fire in the bailiff’s house; the divorce of a watchman’s +wife, who had been caught in adultery with the bathman; a +sum of HS.100,000 paid into the chest, and waiting for +investment—these are some of the items of news. Trimalchio, who +bears now, after the fashion of his class, the good Roman name +of Caius Pompeius, has risen to the dignity of Sevir Augustalis +in his municipality;<a id="noteref_768" name="noteref_768" href="#note_768"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">768</span></span></a> he is one of the foremost persons in it, +with an overwhelming sense of the dignity of wealth, and with +a ridiculous affectation of artistic and literary culture, which he +parades with a delightful unconsciousness of his blunders. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +When the wandering adventurers arrive for dinner,<a id="noteref_769" name="noteref_769" href="#note_769"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">769</span></span></a> they +find a bald old man in a red tunic playing at ball, with eunuchs +in attendance. While he is afterwards being rubbed down +with unguents in the bath, his servants refresh themselves +with old Falernian. Then, with four richly dressed runners +preceding him, and wrapped in a scarlet mantle, he is borne to +the house in his sedan along with his ugly minion. On the wall +of the vestibule, as you entered, there were frescoes, one of +which represented the young Trimalchio, under the leadership +<span class="tei tei-pb" id="page130">[pg 130]</span><a name="Pg130" id="Pg130" class="tei tei-anchor"></a>of Minerva, making his entry into Rome, with other striking +incidents of his illustrious career, while Fortune empties her +flowing horn, and the Fates spin the golden thread of his +destiny.<a id="noteref_770" name="noteref_770" href="#note_770"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">770</span></span></a> The banquet begins; Alexandrian boys bring iced +water and delicately attend to the guests’ feet, singing all the +while.<a id="noteref_771" name="noteref_771" href="#note_771"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">771</span></span></a> Indeed, the whole service is accompanied by singing, +and the blare of instruments. To a great, deafening burst of +music, the host is at last borne in buried in cushions, his bare +shaven head protruding from a scarlet cloak, with a stole +around his neck, and lappets falling on each side; his hands +and arms loaded with rings.<a id="noteref_772" name="noteref_772" href="#note_772"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">772</span></span></a> Not being just then quite ready +for dinner, he, with a kindly apology, has a game of draughts, +until he feels inclined to eat, the pieces on the terebinthine +board being, appropriately to such a player, gold and silver +coins.<a id="noteref_773" name="noteref_773" href="#note_773"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">773</span></span></a> The dinner is a long series of surprises, on the artistic +ingenuity of which Trimalchio plumes himself vastly. One +course represents the twelve signs of the Zodiac, of which +the host expounds at length the fateful significance.<a id="noteref_774" name="noteref_774" href="#note_774"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">774</span></span></a> +Another dish was a large boar, with baskets of sweetmeats +hanging from its tusks. A huge bearded hunter pierced its +sides with a hunting knife, and forthwith from the wound +there issued a flight of thrushes which were dexterously captured +in nets as they flew about the room.<a id="noteref_775" name="noteref_775" href="#note_775"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">775</span></span></a> Towards the end +of the meal the guests were startled by strange sounds in the +ceiling, and a quaking of the whole apartment. As they raised +their eyes, the ceiling suddenly opened, and a great circular +tray descended, with a figure of Priapus, bearing all sorts of +fruit and bon-bons.<a id="noteref_776" name="noteref_776" href="#note_776"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">776</span></span></a> It may be readily assumed that in +such a scene the wine was not stinted. Huge flagons, coated +with gypsum, were brought in shoulder high, each with a label +attesting that it was the great Falernian vintage of Opimius, +one hundred years old.<a id="noteref_777" name="noteref_777" href="#note_777"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">777</span></span></a> As the wine appeared, the genial +host remarked with admirable frankness, <span class="tei tei-q">“I did not give as +good wine yesterday, although I had a more distinguished +company!”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The amusements of the banquet were as various, and some +of them as coarse or fantastic, as the dishes. They are gross +<span class="tei tei-pb" id="page131">[pg 131]</span><a name="Pg131" id="Pg131" class="tei tei-anchor"></a>and tasteless exaggerations of the prevailing fashion. In a +literary age, a man of Trimalchio’s position must affect some +knowledge of letters and art. He is a ludicrous example of +the dogmatism of pretentious ignorance in all ages. He has a +Greek and Latin library,<a id="noteref_778" name="noteref_778" href="#note_778"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">778</span></span></a> and pretends to have once read +Homer, although his recollections are rather confused. He +makes, for instance, Daedalus shut Niobe into the Trojan horse; +Iphigenia becomes the wife of Achilles; Helen is the sister of +Diomede and Ganymede.<a id="noteref_779" name="noteref_779" href="#note_779"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">779</span></span></a> One of the more refined entertainments +which are provided is the performance of scenes +from the Homeric poems, which Trimalchio accompanied by +reading in a sonorous voice from a Latin version.<a id="noteref_780" name="noteref_780" href="#note_780"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">780</span></span></a> He is himself +an author, and has his poems recited by a boy personating +the Bacchic god.<a id="noteref_781" name="noteref_781" href="#note_781"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">781</span></span></a> As a connoisseur of plate he will yield to +no one,<a id="noteref_782" name="noteref_782" href="#note_782"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">782</span></span></a> although he slyly confesses that his <span class="tei tei-q">“real Corinthian”</span> +got their name from the dealer Corinthus. The metal came +from the fused bronze and gold and silver which Hannibal flung +into the flames of captured Troy. But Trimalchio’s most genuine +taste, as he naïvely confesses, is for acrobatic feats and loud +horn-blowing. And so, a company of rope-dancers bore the guests +with their monotonous performances.<a id="noteref_783" name="noteref_783" href="#note_783"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">783</span></span></a> Blood-curdling tales of +the wer-wolf, and corpses carried off by witches, are provided +for another kind of taste.<a id="noteref_784" name="noteref_784" href="#note_784"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">784</span></span></a> A base product of Alexandria +imitates the notes of the nightingale, and another, apparently +of Jewish race, equally base, in torturing dissonant tones +spouted passages from the <span class="tei tei-hi"><span style="font-style: italic">Aeneid</span></span>, profaned to scholarly ears by +a mixture of Atellan verses.<a id="noteref_785" name="noteref_785" href="#note_785"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">785</span></span></a> Trimalchio, who was anxious that +his wife should display her old powers of dancing a <span class="tei tei-hi"><span style="font-style: italic">cancan</span></span>, is +also going to give an exhibition of his own gifts in the +pantomimic line,<a id="noteref_786" name="noteref_786" href="#note_786"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">786</span></span></a> when the shrewd lady in a whisper warned +him to maintain his dignity. How far she preserved her +own we shall see presently. +</p> + +<span class="tei tei-pb" id="page132">[pg 132]</span><a name="Pg132" id="Pg132" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The company at this strange party were worthy of their +host. And Petronius has outdone himself in the description +of these brother freedmen, looking up to Trimalchio as the +glory of their order, and giving vent to their ill-humour, their +optimism, or their inane moralities, in conversation with the +sly observer who reports their talk. They are all old slaves +like their host, men who have <span class="tei tei-q">“made their pile,”</span> or lost it. +They rate themselves and their neighbours simply in terms of +cash.<a id="noteref_787" name="noteref_787" href="#note_787"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">787</span></span></a> The only ability they can understand is that which +can <span class="tei tei-q">“pick money out of the dung-heap,”</span> and <span class="tei tei-q">“turn lead to +gold.”</span><a id="noteref_788" name="noteref_788" href="#note_788"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">788</span></span></a> These gross and infinitely stupid fellows have not +even the few saving traits in the character of Trimalchio. He +has, after all, an honourable, though futile, ambition to be a +wit, a connoisseur, a patron of learning. His luxury is +coarse enough, but he wishes, however vainly, to redeem it by +some ingenuity, by interspersing the mere animal feeding with +some broken gleams, or, as we may think, faint and distorted +reflections, of that great world of which he had heard, but the +portals of which he could never enter. But his company are +of mere clay. Trimalchio is gross enough at times, but, +compared with his guests, he seems almost tolerable. And +their dull baseness is the more torturing to a modern reader +because it is an enduring type. The neighbour of the Greek +observer warns him not to despise his company;<a id="noteref_789" name="noteref_789" href="#note_789"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">789</span></span></a> they are +<span class="tei tei-q">“warm”</span> men. That one at the end of the couch, who began +as a porter, has his HS.800,000. Another, an undertaker, has +had his glorious days, when the wine flowed in rivers;<a id="noteref_790" name="noteref_790" href="#note_790"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">790</span></span></a> but +he has been compelled to compound with his creditors, and he +has played them a clever trick. A certain Seleucus, whose +name reveals his origin, explains his objections to the bath, +especially on this particular morning, when he has been at a +funeral.<a id="noteref_791" name="noteref_791" href="#note_791"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">791</span></span></a> The fate of the departed friend unfortunately leads +him to moralise on the weakness of mortal men, mere +insects, or bubbles on the stream. As for medical aid, it +is an imaginary comfort; it oftener kills than cures.<a id="noteref_792" name="noteref_792" href="#note_792"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">792</span></span></a> The +<span class="tei tei-pb" id="page133">[pg 133]</span><a name="Pg133" id="Pg133" class="tei tei-anchor"></a>great consolation was that the funeral was respectably done, +although the wife was not effusive in her grief.<a id="noteref_793" name="noteref_793" href="#note_793"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">793</span></span></a> Another +guest will have none of this affected mourning for one who +lived the life of his choice and left his solid hundred thousand.<a id="noteref_794" name="noteref_794" href="#note_794"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">794</span></span></a> +He was after all a harsh quarrelsome person, very different from +his brother, a stout, kindly fellow with an open hand, and a +sumptuous table. He had his reverses at first, but he was set +up again by a good vintage and a lucky bequest, which he knew, +by a sly stroke, how to increase; a true son of fortune, who +lived his seventy years and more, as black as a crow, a man +who lustily enjoyed all the delights of the flesh to the +very end.<a id="noteref_795" name="noteref_795" href="#note_795"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">795</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +But the most interesting person for the modern student is +the grumbler about the management of town affairs, and here a +page or two of the <span class="tei tei-hi"><span style="font-style: italic">Satiricon</span></span> is worth a dissertation. The price +of bread has gone up, and the bakers must be in league with +the aediles. In the good old times, when the critic first came +from Asia, things were very different.<a id="noteref_796" name="noteref_796" href="#note_796"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">796</span></span></a> <span class="tei tei-q">“There were giants in +those days. Think of Safinius, who lived by the old arch, a +man with a sharp, biting tongue, but a true friend, a man who, +in the town council, went straight to his point, whose voice in +the forum rang out like a trumpet. Yet he was just like one +of us, knew everybody’s name, and returned every salute. Why, +in those days corn was as cheap as dirt. You could buy for an +as a loaf big enough for two. But the town has since gone +sadly back.<a id="noteref_797" name="noteref_797" href="#note_797"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">797</span></span></a> Our aediles now think only how to pocket in +a day what would be to some of us a fortune. I know how a +certain person made his thousand gold pieces. If this goes on, +I shall have to sell my cottages. Neither men nor the gods +have any mercy. It all comes from our neglect of religion. No +one now keeps a fast, no one cares a fig for Jove. In old days +when there was a drought, the long-robed matrons with bare +feet, dishevelled hair, and pure hearts, would ascend the hill to +entreat Jupiter for rain, and then it would pour down in +<span class="tei tei-pb" id="page134">[pg 134]</span><a name="Pg134" id="Pg134" class="tei tei-anchor"></a>buckets.”</span><a id="noteref_798" name="noteref_798" href="#note_798"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">798</span></span></a> At this point the maundering, pious pessimist is +interrupted by a rag dealer<a id="noteref_799" name="noteref_799" href="#note_799"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">799</span></span></a> of a more cheerful temper. <span class="tei tei-q">“Now +this, now that, as the rustic said, when he lost his speckled pig. +What we have not to-day will come to-morrow; so life rubs +along. Why, we are to have a three days’ show of gladiators +on the next holiday, not of the common sort, but many freedmen +among them. And our Titus has a high spirit; he will +not do things by halves. He will give us cold steel without +any shirking, a good bit of butchery in full view of the amphitheatre. +And he can well afford it. His father died and left +him HS.30,000,000. What is a paltry HS.400,000 to such a +fortune?<a id="noteref_800" name="noteref_800" href="#note_800"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">800</span></span></a> and it will give him a name for ever. He has some +tit-bits, too, in reserve, the lady chariot-driver, and the steward +of Glyco, who was caught with his master’s wife; poor wretch, +he was only obeying orders. And the worthless Glyco has +given him to the beasts; the lady deserved to suffer. And I +have an inkling that Mammaea is going to give us a feast, where +we shall get two denarii apiece. If she does the part expected +of her, Norbanus will be nowhere. His gladiators were a +wretched, weedy, twopenny-halfpenny lot, who would go down +at a mere breath. They were all cut to pieces, as the cowards +deserved, at the call of the crowd, <span class="tei tei-q">‘give it them.’</span> A pretty +show indeed! When I applauded, I gave far more than I got. +But friend Agamemnon, you are thinking <span class="tei tei-q">‘what is all this +long-winded chatter.’</span><a id="noteref_801" name="noteref_801" href="#note_801"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">801</span></span></a> Well, you, who dote on eloquence, why +won’t you talk yourself, instead of laughing at us feeble folk. +Some day I may persuade you to look in at my farm; I daresay, +though the times are bad, we shall find a pullet to eat. And I +have a young scholar ripening for your trade. He has good +wits and never raises his head from his task. He paints with +a will. He has begun Greek, and has a real taste for Latin. +But one of his tutors is conceited and idle. The other is very +painstaking, but, in his excess of zeal, he teaches more than he +knows. So I have bought the boy some red-letter volumes, +that he may get a tincture of law for domestic purposes. That +<span class="tei tei-pb" id="page135">[pg 135]</span><a name="Pg135" id="Pg135" class="tei tei-anchor"></a>is what gives bread and butter. He has now had enough of +literature. If he gives it up, I think I shall teach him a trade, +the barber’s or auctioneer’s or pleader’s,<a id="noteref_802" name="noteref_802" href="#note_802"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">802</span></span></a> something that only +death can take from him. Every day I din into his ears, +Primigenius, my boy, what you learn you learn for profit. Look +at the lawyer Philero. If he had not learnt his business, he +could not keep the wolf from the door. Why, only a little +ago, he was a hawker with a bundle on his back, and now he +can hold his own with Norbanus. Learning is a treasure, and +a trade can never be lost.”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +To all this stimulating talk there are lively interludes. A +guest thinks one of the strangers, in a superior way, is making +game of the company, and assails him with a shower of the +choicest abuse, in malodorous Latin of the slums, interlarded +with proud references to his own rise from the slave ranks.<a id="noteref_803" name="noteref_803" href="#note_803"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">803</span></span></a> +Trimalchio orders the house-dog, Scylax, to be brought in, but +the brute falls foul of a pet spaniel, and, in the uproar, a lamp +is overthrown, the vases on the table are all smashed, and +some of the guests are scalded with the hot oil.<a id="noteref_804" name="noteref_804" href="#note_804"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">804</span></span></a> In the +middle of this lively scene, a lictor announces the approach of +Habinnas, a stone-cutter, who is also a great dignitary of the +town. He arrives rather elevated from another feast of which +he has pleasant recollections. He courteously asks for +Fortunata,<a id="noteref_805" name="noteref_805" href="#note_805"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">805</span></span></a> who happens to be just then looking after the +plate and dividing the remains of the feast among the slaves. +That lady, after many calls, appears in a cherry coloured +tunic with a yellow girdle, wiping her hands with her neckerchief. +She has splendid rings on her arms, legs, and fingers, +which she pulls off to show them to the stone-cutter’s lady. +Trimalchio is proud of their weight, and orders a balance to +be brought in to confirm his assertions. It is melancholy to +relate that, in the end, the two ladies get hopelessly drunk, +and fall to embracing one another in a rather hysterical fashion. +Fortunata even attempts to dance.<a id="noteref_806" name="noteref_806" href="#note_806"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">806</span></span></a> In the growing confusion +the slaves take their places at table, and the cook begins to +give imitations of a favourite actor,<a id="noteref_807" name="noteref_807" href="#note_807"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">807</span></span></a> and lays a wager with his +master on the chances of the green at the next races. Trimal<span class="tei tei-pb" id="page136">[pg 136]</span><a name="Pg136" id="Pg136" class="tei tei-anchor"></a>chio, who by this time was becoming very mellow and sentimental, +determines to make his will, and to manumit all his +slaves, with a farm to one, a house to another. He even gives +his friend the stone-cutter full directions about the monument +which is to record so brilliant a career. There is to be ample +provision for its due keeping, in the fashion so well known +from the inscriptions, with a fair space of prescribed measurements, +planted with vines and other fruit trees. Trimalchio +wishes to be comfortable in his last home.<a id="noteref_808" name="noteref_808" href="#note_808"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">808</span></span></a> On the face of +the monument ships under full sail are to figure the sources +of his wealth.<a id="noteref_809" name="noteref_809" href="#note_809"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">809</span></span></a> He himself is to be sculptured, seated on +a tribunal, clothed with the <span class="tei tei-hi"><span style="font-style: italic">praetexta</span></span> of the Augustalis, +with five rings on his fingers, ladling money from a bag, +as in the great banquet with which he had once regaled the +people.<a id="noteref_810" name="noteref_810" href="#note_810"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">810</span></span></a> On his right hand there is to be the figure of his +wife holding a dove and a spaniel on a leash. A boy is to +be graved weeping over a broken urn. And, finally, in +the centre of the scene, there is to be a horologe, that the +passer-by, as he looks for the hour, may have his eyes +always drawn to the epitaph which recited the dignities and +virtues of the illustrious freedman. It told posterity that +<span class="tei tei-q">“C. Pompeius Trimalchio Maecenatianus was pious, stout, and +trusty, that he rose from nothing, left HS.30,000,000, and +never heard a philosopher.”</span> The whole company, along with +Trimalchio himself, of course wept copiously at the mere +thought of the close of so illustrious a career. After renewing +their gastric energy in the bath, the company fell to another +banquet. Presently a cock crows, and Trimalchio, in a fit of +superstition, spills his wine under the table,<a id="noteref_811" name="noteref_811" href="#note_811"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">811</span></span></a> passes his rings to +the right hand, and offers a reward to any one who will bring +the ominous bird. The disturber was soon caught and handed +over to the cook for execution. Then Trimalchio excites his +wife’s natural anger by a piece of amatory grossness, and, in +<span class="tei tei-pb" id="page137">[pg 137]</span><a name="Pg137" id="Pg137" class="tei tei-anchor"></a>retaliation for her very vigorous abuse, flings a cup at her +head. In the scene which follows he gives, with the foulest +references to his wife’s early history, a sketch of his own career +and the eulogy of the virtues that have made him what he is.<a id="noteref_812" name="noteref_812" href="#note_812"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">812</span></span></a> +Growing more and more sentimental, he at last has himself +laid out for dead;<a id="noteref_813" name="noteref_813" href="#note_813"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">813</span></span></a> the horn-blowers sound his last lament, +one of them, the undertaker’s man, with such a good will, that +the town watch arrived in breathless haste with water and axes +to extinguish a fire. The strangers seized the opportunity to +escape from the nauseous scene. Their taste raised them +above Trimalchio’s circle, but they were quite on the level of +its morals. Encolpius and his companions are soon involved +in other adventures, in which it is better not to follow them. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The lesson of all this purse-proud ostentation and +vulgarity, the moral which Petronius may have intended to +point, is one which will be taught from age to age by descendants +of Trimalchio, and which will be never learnt till a far off +future. But we need not moralise, any more than Petronius. +We have merely given some snatches of a work, which is now +seldom read, because it throws a searching light on a class +which was rising to power in Roman society. We have now +seen the worst of that society, whether crushed by the +tyranny of the Caesars, or corrupted and vulgarised by sudden +elevation from ignominious poverty to wealth and luxury. +But there were great numbers, both among the nobles and the +masses, who, in that evil time, maintained the traditions of old +Roman soberness and virtue. The three following chapters +will reveal a different life from that which we have hitherto +been describing. +</p> + +<span class="tei tei-pb" id="page138">[pg 138]</span><a name="Pg138" id="Pg138" class="tei tei-anchor"></a> + +</div></div> + <hr class="doublepage" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> + <span class="tei tei-pb" id="page139">[pg 139]</span><a name="Pg139" id="Pg139" class="tei tei-anchor"></a> +<a name="toc13" id="toc13"></a><a name="pdf14" id="pdf14"></a> +<h1 class="tei tei-head" style="text-align: center; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">BOOK II</span></h1> + +<h1 class="tei tei-head" style="text-align: center; margin-bottom: 2.88em; margin-top: 2.88em"><span class="tei tei-hi" style="text-align: center"><span style="font-size: 144%; font-style: italic">RARA TEMPORUM FELICITAS</span></span></h1> + +<span class="tei tei-pb" id="page140">[pg 140]</span><a name="Pg140" id="Pg140" class="tei tei-anchor"></a> + + <hr class="doublepage" /><div class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em"> +<span class="tei tei-pb" id="page141">[pg 141]</span><a name="Pg141" id="Pg141" class="tei tei-anchor"></a> +<a name="toc15" id="toc15"></a><a name="pdf16" id="pdf16"></a> +<h2 class="tei tei-head" style="text-align: center; margin-bottom: 2.88em; margin-top: 2.88em"><span style="font-size: 144%">CHAPTER I</span></h2> + +<h2 class="tei tei-head" style="text-align: center; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">THE CIRCLE OF THE YOUNGER PLINY</span></h2> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It is a great relief to turn from the picture of base and vulgar +luxury in the novel of Petronius to the sobriety and refinement +of a class which has been elaborately painted by a less skilful +artist, but a better man. The contrast between the pictures of +Petronius and those of Pliny, of course, raises no difficulty. +The writers belonged indeed to the same order, but they were +describing two different worlds. The difficulty arises when we +compare the high tone of the world which Pliny has immortalised, +with the hideous revelations of contemporary licence in +the same class which meet us in Juvenal, Martial, and Tacitus. +And historical charity or optimism has often turned the contrast +to account. But there is no need to pit the quiet testimony of +Pliny against the fierce invective of Juvenal. Indeed to do so +would indicate an imperfect insight into the character of the +men and the associations which moulded their views of the +society which surrounded them. The friends of Pliny were for +the most part contemporaries of the objects of Juvenal’s wrath +and loathing.<a id="noteref_814" name="noteref_814" href="#note_814"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">814</span></span></a> But although the two men lived side by side +during the same years, and probably began to write for the +public about the same date,<a id="noteref_815" name="noteref_815" href="#note_815"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">815</span></span></a> there is no hint that they ever +met. They were socially at opposite poles; they were also as +widely separated by temperament. Pliny was a charitable, good-natured +man, an aristocrat, living among the <span class="tei tei-hi"><span style="font-style: italic">élite</span></span>, with an +<span class="tei tei-pb" id="page142">[pg 142]</span><a name="Pg142" id="Pg142" class="tei tei-anchor"></a>assured position and easy fortune—a man who, as he admits +himself, was inclined to idealise his friends.<a id="noteref_816" name="noteref_816" href="#note_816"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">816</span></span></a> He probably +shut his eyes to their moral faults, just as he felt bound in +honour to extol their third-rate literary efforts. Juvenal was, +as in a former chapter we have seen reason to believe, a +soured and embittered man, who viewed the society of the +great world only from a distance, and caught up the gossip of +the servants’ hall. With the heat of an excitable temperament, +he probably magnified what he heard, and he made +whole classes responsible for the folly and intemperance of a +few. Martial, the friend of Juvenal, lived in the same atmosphere, +but, while Juvenal was inspired by a moral purpose, +Martial caters, unabashed, for a prurient taste.<a id="noteref_817" name="noteref_817" href="#note_817"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">817</span></span></a> Both the +charitable optimist and the gloomy, determined pessimist, by +limiting their view, can find ample materials for their respective +estimates of pagan society towards the end of the first century. +A judicial criticism will combine or balance the opposing +evidence rather than select the witnesses. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The truth is that society in every age presents the most +startling moral contrasts, and no single comprehensive description +of its moral condition can ever be true. This has +been too often forgotten by those who have passed judgment +on the moral state of Roman society, both in the first age of the +Empire and in the last. That there was stupendous corruption +and abnormal depravity under princes like Caligula, Nero, and +Domitian, we hardly need the testimony of the satirists to +induce us to believe. That there were large classes among +whom virtuous instinct, and all the sober strength and gravity +of the old Roman character, were still vigorous and untainted, +is equally attested and equally certain. Ingenious immorality +and the extravagance of luxury were no doubt rampant in the +last century of the Republic and in the first century of the +Empire, and their enormity has been heightened by the perverted +and often prurient literary skill with which the orgies of +voluptuous caprice have been painted to the last loathsome +details. Yet even Ovid has a lingering ideal of womanly +dignity which may repel, by refined reserve, the audacity of +libertinism.<a id="noteref_818" name="noteref_818" href="#note_818"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">818</span></span></a> He was forced, by old-fashioned scruple or +imperial displeasure, to make an elaborate apology for the +<span class="tei tei-pb" id="page143">[pg 143]</span><a name="Pg143" id="Pg143" class="tei tei-anchor"></a>lubricities of the <span class="tei tei-hi"><span style="font-style: italic">Ars Amandi</span></span>.<a id="noteref_819" name="noteref_819" href="#note_819"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">819</span></span></a> The most wanton writer of +the evil days shrinks from justifying adultery, and hardly ever +fails to respect the unconscious innocence of girlhood. In the +days when, according to Juvenal, Roman matrons were eloping +with gladiators, and visiting the slums of Rome, Tacitus and +Favorinus were preaching the duties of a pure motherhood.<a id="noteref_820" name="noteref_820" href="#note_820"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">820</span></span></a> +In the days when crowds were gloating over the obscenities of +pantomime, and aristocratic dinner-parties were applauding the +ribaldry of Alexandrian songs, Quintilian was denouncing the +corruption of youth by the sight of their fathers toying with +mistresses and minions.<a id="noteref_821" name="noteref_821" href="#note_821"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">821</span></span></a> In an age when matrons of noble rank +were exposing themselves at the pleasure of an emperor, the +philosopher Musonius was teaching that all indulgence, outside +the sober limits of wedlock, was a gross, animal degradation of +human dignity.<a id="noteref_822" name="noteref_822" href="#note_822"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">822</span></span></a> And it is thus we may balance Juvenal and +Martial on the one side and Pliny on the other. The gloomy +or prurient satirist gives us a picture of ideal baseness; the +gentle and charitable aristocrat opens before us a society in which +people are charmingly refined, and perhaps a little too good. +Yet it is said with truth that an age should be judged by its +ideals of goodness rather than by its moral aberrations. And +certain it is that the age of Pliny and Tacitus and Quintilian +had a high moral ideal, even though it was also the age of +Domitian. The old Roman character, whatever pessimists, +ancient or modern, may say, was a stubborn type, which +propagated itself over all the West, and survived the +Western Empire. It is safe to believe that there was in Italy +and Gaul and Spain many a <span class="tei tei-hi"><span style="font-style: italic">grand seigneur</span></span> of honest, regular +life, virtuous according to his lights, like Pliny’s uncle, or his +Spurinna, or Verginius Rufus, or Corellius. There were +certainly many wedded lives as pure and self-sacrificing as +those of the elder Arria and Caecina Paetus, or of Calpurnia +and Pliny.<a id="noteref_823" name="noteref_823" href="#note_823"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">823</span></span></a> There were homes like those at Fréjus,<a id="noteref_824" name="noteref_824" href="#note_824"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">824</span></span></a> or +Como, or Brescia,<a id="noteref_825" name="noteref_825" href="#note_825"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">825</span></span></a> in which boys and girls were reared in a +refined and severe simplicity, which even improved upon the +<span class="tei tei-pb" id="page144">[pg 144]</span><a name="Pg144" id="Pg144" class="tei tei-anchor"></a>tradition of the golden age of Rome. And, as will be seen +in a later chapter, many a brief stone record remains which +shows that, even in the world of slaves and freedmen, there +were always in the darkest days crowds of humble people, +with honest, homely ideals, and virtuous family affection, +proud of their industries, and sustaining one another by help +and kindness. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +In this sounder class of Roman society, it will be found +that the saving or renovating power was, not so much any +religious or philosophic impulse, as the wholesome influence, +which never fails from age to age, of family duty and affection, +reinforced, especially in the higher ranks, by a long tradition of +Roman dignity and self-respect, and by the simple cleanness and +the pieties of country life. The life of the blameless circle of +aristocrats which Pliny determined to preserve for the eyes of +posterity, seems to be sometimes regarded as the result of a +sudden transformation, a rebound from the frantic excesses of +the time of the Claudian Caesars to the simpler and severer +mode of life of which Vespasian set a powerful example. That +there was such a change of moral tone, especially in the +class surrounding the court, partly caused by financial exhaustion, +partly by the introduction of new men from the +provinces into the ranks of the Senate, is certified by the +supreme authority of Tacitus.<a id="noteref_826" name="noteref_826" href="#note_826"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">826</span></span></a> Yet we should remember that +men like Agricola, the father-in-law of Tacitus, or Verginius +Rufus, or Fabatus, the grandfather of Pliny’s wife, or the +elder Pliny, and many another, were not converted prodigals. +They knew how to reconcile, by quietude or politic deference, +the dignity of Roman virtue with a discreet acquiescence even +in the excesses of despotism. The fortunes of many of them +remained unimpaired. The daily life of men like the elder +Pliny and Spurinna, is distinguished by a virtuous calm, an +almost painful monotony of habit, in which there seems to +have been nothing to reform except, perhaps, a certain moral +rigidity.<a id="noteref_827" name="noteref_827" href="#note_827"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">827</span></span></a> Above all, and surely it is the most certain proof +and source of the moral soundness of any age, the ideal of +<span class="tei tei-pb" id="page145">[pg 145]</span><a name="Pg145" id="Pg145" class="tei tei-anchor"></a>womanhood was still high, and it was even then not seldom +realised. There may have been many who justified the +complaint of moralists that mothers did not guard with +vigilant care the purity of their children. But there were +women of the circle of Tacitus and Pliny as spotless as the +half-legendary Lucretia, as they were far more accomplished, +and probably far more charming. It is often said that women +sink or rise according to the level of the men with whom they +are linked. If that be true, there must have been many good +men in the days of the Flavian dynasty. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The younger Pliny, whose name, before his adoption, was +Publius Caecilius Secundus,<a id="noteref_828" name="noteref_828" href="#note_828"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">828</span></span></a> was descended from families which +had been settled at Como since the time of the first Caesar.<a id="noteref_829" name="noteref_829" href="#note_829"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">829</span></span></a> +They belonged to the local aristocracy, and possessed estates +and villas around the lake. Pliny’s father, who had held high +municipal office, died early, but the boy had the great advantage +of the guardianship of Verginius Rufus, for whose +character and achievements his ward felt the profoundest +reverence.<a id="noteref_830" name="noteref_830" href="#note_830"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">830</span></span></a> That great soldier had been governor of Upper +Germany at the close of Nero’s reign, and, with a deference +to old constitutional principles, which Pliny must have +admired, had twice, at the peril of his life, refused to receive +the imperial place at the hands of his clamorous legions.<a id="noteref_831" name="noteref_831" href="#note_831"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">831</span></span></a> +Pliny was born in 61 or 62 <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span>, the time which saw the death +of Burrus, the retirement of Seneca from public life, and +the marriage of Nero with Poppaea.<a id="noteref_832" name="noteref_832" href="#note_832"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">832</span></span></a> His infancy therefore +coincided with the last and wildest excesses of the Neronian +tyranny. But country places like Como felt but little of the +shock of these moral earthquakes. There was no school in +Como till one was founded by Pliny’s own generosity.<a id="noteref_833" name="noteref_833" href="#note_833"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">833</span></span></a> But +the boy had probably, in his early years, the care of his uncle, +the author of the <span class="tei tei-hi"><span style="font-style: italic">Natural History</span></span>, who, during the worst +years of the Terror, was living, like many others, in studious +retirement on his estates.<a id="noteref_834" name="noteref_834" href="#note_834"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">834</span></span></a> The uncle and nephew were men +<span class="tei tei-pb" id="page146">[pg 146]</span><a name="Pg146" id="Pg146" class="tei tei-anchor"></a>of very different temperament, but there can be little doubt that +the character and habits of the older man profoundly influenced +the ideals of the younger. The elder Pliny would have +been an extraordinary character even in a puritan age; he +seems almost a miracle in the age of the Claudian Caesars. +He was born in 23 <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span>, in the reign of Tiberius; and his early +youth and manhood cover the reigns of Caligula and Claudius. +He was only 32 when Nero came to the throne. He returned +to Rome in 71 to hold a high place in the councils of +Vespasian.<a id="noteref_835" name="noteref_835" href="#note_835"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">835</span></span></a> That more than monastic asceticism, that jealous +hoarding of every moment,<a id="noteref_836" name="noteref_836" href="#note_836"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">836</span></span></a> that complete indifference to +ordinary pleasures, in comparison with the duty, or the +ambition, of transmitting to future ages the accumulations +of learned toil, is a curious contrast to the Gargantuan +feasts or histrionic aestheticism which were the fashion in +the circle of the Claudian Emperors. The younger Pliny +has left us a minute account of his uncle’s routine of life, +and justly adds that the most intense literary toil might seem +mere idleness in comparison.<a id="noteref_837" name="noteref_837" href="#note_837"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">837</span></span></a> His studies often began soon +after midnight, broken by an official visit to the emperor +before dawn. After administrative work was over, the remainder +of the day was spent in reading or writing. Even +in the bath or on a journey, this literary industry was never +interrupted. A reader or amanuensis was always at hand +to save the moments that generally are allowed to slip away +to waste. He tells Titus in his preface that he had consulted +2000 volumes for his <span class="tei tei-hi"><span style="font-style: italic">Natural History</span></span>.<a id="noteref_838" name="noteref_838" href="#note_838"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">838</span></span></a> The 160 volumes of +closely written notes, which the austere enthusiast could have +sold once for £3500, might have challenged the industry of a +Casaubon or a Mommsen. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The laborious intensity of the elder Pliny was probably +unrivalled in his day. But the moral tone, the severe self-restraint, +the contempt for the sensual, or even the comfortable, +side of life, the plain unspeculative stoicism, was a tone which, +from many indications in the younger Pliny and in the other +<span class="tei tei-pb" id="page147">[pg 147]</span><a name="Pg147" id="Pg147" class="tei tei-anchor"></a>literature of the time, appears to have been not so rare as the +reader of Juvenal or Martial might suspect. A book like the +Caesars of Suetonius, concentrating attention on the life of the +emperor and his immediate circle, is apt to suggest misleading +conclusions as to the condition of society at large. The old +Roman character, perhaps the strongest and toughest national +character ever developed, was an enduring type, and its true +home was in the atmosphere of quiet country places in northern +or central Italy, where the round of rural labour and simple +pleasures reproduced the environment in which it first took +form. We have glimpses of many of these nurseries or +retreats of old-fashioned virtue in Pliny’s Letters. Brescia +and Padua, in the valley of the Po, were especially noted for +frugality and severity.<a id="noteref_839" name="noteref_839" href="#note_839"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">839</span></span></a> And it was from among the youth of +Brescia that Pliny suggested a husband for the daughter of +the stoic champion, Arulenus Rusticus. There must have been +many a home, like those of Spurinna, or Corellius Rufus, or +Fabatus,<a id="noteref_840" name="noteref_840" href="#note_840"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">840</span></span></a> or the poet Persius, where, far from the weary conventionality +of the capital, the rage for wealth, the rush of +vulgar self-assertion, there reigned the tranquil and austere +ideal of a life dedicated to higher ends than the lusts of the +flesh, or the ghoul-like avarice that haunted death-beds. +There are youths and maidens in the portrait-gallery of Pliny +whose innocence was guarded by good women as pure and +strong as those matrons who nursed the stern, unbending +soldiers of the Samnite and Punic wars.<a id="noteref_841" name="noteref_841" href="#note_841"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">841</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The great struggle in which the legions of the East and +West met again, and yet again, in the valley of the Po, probably +did not much disturb the quiet homes on lake Como. +The close of that awful conflict gave the world ten years of +quiet and reformation, which were a genial atmosphere for the +formation of many characters like Pliny’s. The reign of +the Flavians was ushered in by the mystery and glamour of +Eastern superstition, by oracles on Mount Carmel and miracles +at Alexandria.<a id="noteref_842" name="noteref_842" href="#note_842"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">842</span></span></a> But the plain Sabine soldier, who was the +saviour of the Roman State, brought to his momentous task +a clear unsophisticated good sense, with no trace of that +<span class="tei tei-pb" id="page148">[pg 148]</span><a name="Pg148" id="Pg148" class="tei tei-anchor"></a>crapulous excitement which had alternated between the heroics +of spurious art and the lowest bohemianism. Vespasian, +although he was not a figure to strike the imagination, was +yet, if we think of the abyss from which, by his single +strength, he rescued the Rome world,<a id="noteref_843" name="noteref_843" href="#note_843"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">843</span></span></a> undoubtedly one of +the greatest of the emperors. And his biographer, with an +unusual tact, suggests what was probably one secret of his +strength. Vespasian regularly visited the old farmhouse at +Reate which was the cradle of his race. Nothing in the old +place was ever changed. And, on holidays and anniversaries +the emperor never failed to drink from the old silver goblet +which his grandmother had used.<a id="noteref_844" name="noteref_844" href="#note_844"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">844</span></span></a> The strength and virtue of +the Latin race lay, not in religion or philosophy, but in the +family pieties and devotion to the State. Vespasian found it +urgent to bring order into the national finances, which had been +reduced to chaos by the wild extravagance of his predecessors, +and to recruit the Senate, which had been more than decimated +by proscription, confiscation, and vicious self-abandonment.<a id="noteref_845" name="noteref_845" href="#note_845"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">845</span></span></a> +In performing his task, he did not shrink from the charge of +cheese-paring, just as he did not dread the unpopularity of +fresh taxation.<a id="noteref_846" name="noteref_846" href="#note_846"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">846</span></span></a> But he could be liberal as well as parsimonious. +He restored many of the ancient temples, even in +country places.<a id="noteref_847" name="noteref_847" href="#note_847"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">847</span></span></a> He made grants to senators whose fortunes +had decayed or had been wasted.<a id="noteref_848" name="noteref_848" href="#note_848"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">848</span></span></a> He spent great sums on +colossal buildings and on amusements for the people.<a id="noteref_849" name="noteref_849" href="#note_849"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">849</span></span></a> But +the most singular and interesting trait in this remarkable man +is that, with no pretensions to literary or artistic culture, he +was the first Caesar who gave a fixed endowment to professors +of the liberal arts, and that he was the founder of that public +system of education<a id="noteref_850" name="noteref_850" href="#note_850"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">850</span></span></a> which, for good or evil, produced profound +effects on Roman character and intellect down to the end of the +Western Empire. His motive was not, as some have suggested, +to bring literature into thraldom to the State. He +was really making himself the organ of a great intellectual +<span class="tei tei-pb" id="page149">[pg 149]</span><a name="Pg149" id="Pg149" class="tei tei-anchor"></a>movement. For, while the vast field of administration absorbed +much of the energy of the cultivated class, the decay +of free institutions had left a great number with only a +shadow of political interest, and the mass of unoccupied talent +had to find some other scope for its energies. It found it for +ages, till the end of the Western Empire, in fugitive and +ephemeral composition, or in the more ephemeral displays of +the rhetorical class-room.<a id="noteref_851" name="noteref_851" href="#note_851"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">851</span></span></a> Vespasian perhaps did a greater +service in renovating the upper class of Rome by the introduction +of many new men from the provinces, to fill the +yawning gaps in senatorial and equestrian ranks. Spain contributed +more than its fair share to the literature and statesmanship +of this period.<a id="noteref_852" name="noteref_852" href="#note_852"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">852</span></span></a> And one of the best and most +distinguished sons of that province who found a career at +Rome, was the rhetor Quintilian. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The young Pliny, under his uncle’s care, probably came to +Rome not long after Quintilian entered on his career of twenty +years, as a teacher of rhetoric.<a id="noteref_853" name="noteref_853" href="#note_853"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">853</span></span></a> While the elder Pliny was one of +Vespasian’s trusted advisers, and regularly visited the emperor +on official business before dawn, his nephew was forming his +taste and character under the greatest and best of Roman +teachers. Quintilian left a deep impression on the younger +Pliny.<a id="noteref_854" name="noteref_854" href="#note_854"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">854</span></span></a> He made him a Ciceronian, and he fortified his +character. The master was one who believed that, in +education, moral influence and environment are even more +important than intellectual stimulus. He deplores the moral +risks to which the careless, self-indulgent parent, or the +corrupt tutor, may expose a boy in the years when the +destiny of a life is decided for better or worse. Intellectual +ambition is good. But no brilliancy of intellect will compensate +for the loss of the pure ingenuous peace of boyhood. This is +the faith of Quintilian, and it was also the faith of his pupil.<a id="noteref_855" name="noteref_855" href="#note_855"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">855</span></span></a> +And it may be that the teaching of Quintilian had a larger +share in forming the moral ideals of the Antonine age in the +<span class="tei tei-pb" id="page150">[pg 150]</span><a name="Pg150" id="Pg150" class="tei tei-anchor"></a>higher ranks than many more definitely philosophic guides, +whose practice did not always conform to their doctrine. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Quintilian’s first principle is that the orator must be a good +man in the highest and widest sense, and, although he will not +refuse to borrow from the philosophical schools, he yet boldly +asserts the independence of the oratorical art in moulding the +character of the man who, as statesman or advocate, will have +constantly to appeal to moral principles.<a id="noteref_856" name="noteref_856" href="#note_856"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">856</span></span></a> This tone, combined +with his own high example of seriousness, honour, and the purest +domestic attachment,<a id="noteref_857" name="noteref_857" href="#note_857"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">857</span></span></a> must have had a powerful effect on the +flower of the Roman youth, who were his pupils for nearly a +generation. There are none of his circle whose virtues Pliny +extols more highly than the men who had sat with him on the +same benches, and who accompanied or followed one another +in the career of public office. One of the dearest of these +youthful friends was Voconius Romanus, who, besides being +a learned pleader, with a keen and subtle intellect, was gifted +with a singular social charm and sweetness of manner.<a id="noteref_858" name="noteref_858" href="#note_858"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">858</span></span></a> +Another was Cornutus Tertullus, who was bound to Pliny by +closer ties of sympathy than any of his friends, and for whose +purity of character he had a boundless admiration. They were +also united in the love and friendship of the best people of the +time.<a id="noteref_859" name="noteref_859" href="#note_859"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">859</span></span></a> They were official colleagues in the consulship, and in +the prefecture of the treasury of Saturn. For another academic +friend, Julius Naso, who had been his loyal supporter in all +his work and literary ambitions, he earnestly begs the aid of +Fundanus, to secure him official advancement.<a id="noteref_860" name="noteref_860" href="#note_860"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">860</span></span></a> Calestrius +Tiro, who rose to be proconsul of the province of Baetica, must +be included in this select company. He had served with Pliny +in the army of Syria, and had been his colleague in the +quaestorship; they constantly visited one another at their +country seats.<a id="noteref_861" name="noteref_861" href="#note_861"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">861</span></span></a> Such men, linked to one another by memories +of boyhood and by the cares of the same official career, must +have been a powerful and salutary element in social and +political life at the opening of the Antonine age. +</p> + +<span class="tei tei-pb" id="page151">[pg 151]</span><a name="Pg151" id="Pg151" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It is a curious thing that, while Pliny lived in the closest +friendship with the Stoic opposition of Domitian’s reign, and +has unbounded reverence for its canonised saints, as we may +call them, he shows few traces of any real interest in speculative +philosophy. Indeed, in one passage he confesses that on such +subjects he speaks as an amateur.<a id="noteref_862" name="noteref_862" href="#note_862"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">862</span></span></a> He probably thought, like +his friend Tacitus, that philosophy was a thing to be taken +in moderation by the true Roman. It was when he was +serving on the staff in Asia that he formed a close friendship +with Artemidorus, whom Musonius chose for his daughter’s +hand.<a id="noteref_863" name="noteref_863" href="#note_863"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">863</span></span></a> Pliny has not a word to say of his opinions, but he +extols his simplicity and genuineness—qualities, he adds, which +you rarely find in the other philosophers of the day. It was +at the same time that he formed a friendship with the Stoic +Euphrates. That philosopher, who is so studiously maligned +by Philostratus, was a heroic figure in Pliny’s eyes.<a id="noteref_864" name="noteref_864" href="#note_864"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">864</span></span></a> But what +Pliny admires in him is not so much his philosophy, as his +grave ornate style, his pure character, which showed none of that +harsh and ostentatious severity which was then so common in +his class. Euphrates is a polished gentleman after Pliny’s +own heart, tall and stately, with flowing hair and beard, a +man who excites reverence but not fear, stern to vice, but +gentle to the sinner. Pliny seems to have set little store by +the formal preaching of philosophy. In a letter on the uses +of sickness, he maintains that the moral lessons of the sick-bed +are worth many formal disquisitions on virtue.<a id="noteref_865" name="noteref_865" href="#note_865"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">865</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Yet this man, apparently without the slightest taste for +philosophic inquiry, or even for the homilies which, in his +day, had taken the place of real speculation, had a profound +veneration for the Stoic martyrs, and, true gentleman as he was, +he risked his life in the times of the last Terror to befriend +them. It needed both nerve and dexterity to be the friend +of philosophers in those days. In that perilous year, 93 <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span>, +when Pliny was praetor,<a id="noteref_866" name="noteref_866" href="#note_866"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">866</span></span></a> the philosophers were banished from +the city. Yet the praetor visited Artemidorus in his suburban +retreat, and, with his wonted generosity, he helped the philo<span class="tei tei-pb" id="page152">[pg 152]</span><a name="Pg152" id="Pg152" class="tei tei-anchor"></a>sopher to wipe out a heavy debt which he had contracted. +One of Pliny’s dearest friends was Junius Mauricus, the +brother of Arulenus Rusticus, who had been put to death by +Domitian for writing a eulogy on Thrasea the Stoic saint, +the champion of the higher life in Nero’s reign.<a id="noteref_867" name="noteref_867" href="#note_867"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">867</span></span></a> Junius +Mauricus afterwards suffered exile himself in the same cause. +He had charged himself with the care of his martyred +brother’s children, and Pliny helped him to find a worthy +husband for the daughter of Rusticus.<a id="noteref_868" name="noteref_868" href="#note_868"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">868</span></span></a> With Fannia the +widow of Helvidius, and the daughter of Thrasea, Pliny’s +intimacy seems to have been of the closest kind. From her +he heard the tales, now too well worn, of the fierce firmness +of the elder Arria in nerving her husband Paetus for death, +and of her own determined self-immolation.<a id="noteref_869" name="noteref_869" href="#note_869"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">869</span></span></a> The mother of +Fannia, the younger Arria, when Thrasea her husband was +condemned to die in the reign of Nero, was only prevented +from sharing his fate by the most earnest entreaties of her +friends.<a id="noteref_870" name="noteref_870" href="#note_870"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">870</span></span></a> Fannia had followed Helvidius into exile in Nero’s +reign,<a id="noteref_871" name="noteref_871" href="#note_871"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">871</span></span></a> and again under Vespasian, when the philosopher, with a +petulance very unlike the reserve of Thrasea, brought his fate +upon himself by an insulting disregard of the emperor’s +dignity as first magistrate of the State, if not by revolutionary +tendencies.<a id="noteref_872" name="noteref_872" href="#note_872"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">872</span></span></a> Fannia seems to have inherited many of the +great qualities of her father Thrasea, the noblest and the +wisest member of the Stoic opposition. He sprang from a +district in Lombardy which was noted for its soundness and +gravity of character. Unlike Paetus<a id="noteref_873" name="noteref_873" href="#note_873"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">873</span></span></a> and Helvidius, he never +defied or intrigued against the emperor, even when the +emperor was a Nero. And, though he belonged to the +austere circle of Persius, he did not disdain to sing in tragic +costume, at a festival of immemorial antiquity, in his native +Patavium.<a id="noteref_874" name="noteref_874" href="#note_874"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">874</span></span></a> He performed his duties as senator with firm +dignity, and yet with cautious tact. His worst political crime, +and that which proved his ruin, was a severe reserve and a +refusal to join in the shameful adulation of the matricide +prince. He would not stoop to vote divine honours to the +<span class="tei tei-pb" id="page153">[pg 153]</span><a name="Pg153" id="Pg153" class="tei tei-anchor"></a>adulteress Poppaea, and for three years he absented himself +from the Senate-house.<a id="noteref_875" name="noteref_875" href="#note_875"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">875</span></span></a> Yet, when the end came, he would +not allow the fiery Arulenus Rusticus to imperil his future, +by interposing his veto as tribune.<a id="noteref_876" name="noteref_876" href="#note_876"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">876</span></span></a> His daughter Fannia +was worthy of her illustrious descent. She showed all the +fearless defiance of the elder Arria, when she boldly admitted +that she had asked Senecio to write her husband’s life, and +she uttered no word to deprecate her doom. When all her +property was confiscated, she carried the dangerous volume with +her to her place of exile.<a id="noteref_877" name="noteref_877" href="#note_877"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">877</span></span></a> Yet this stern heroine had also +the tenderer virtues. She nursed her kinswoman Junia, one +of the Vestals, through a dangerous fever, and caught the seeds +of her own death from her charge. With all her masculine +firmness and courage, she had a sweetness and charm which +made her not less loved than venerated. With her may be +said to have expired the peculiar tradition of a circle which, +for three generations, and during the reigns of eight emperors, +guarded, sometimes with dangerous defiance, the old ideal of +uncompromising virtue in the face of a brutal and vulgar +materialism. It was the tradition which inspired the austere +detachment of the poetry of Persius, with its dim solemnity +and obscure depths, as of a sacred grove. These people were +hard and stern to vicious power,<a id="noteref_878" name="noteref_878" href="#note_878"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">878</span></span></a> like our own Puritans of +the seventeenth century. Like them too, they were exclusive +and defiant, with the cold hauteur of a moral aristocracy, a +company of the elect, who would not even parley with evil, +for whom the issues of life and death were the only realities +in a world hypnotised by the cult of the senses and the spell +of tyranny. Their intense seriousness was a religion, although +they had only the vaguest and most arid conception of God, +and the dimmest and least comforting conception of any future +life. They seemed to perish as a little sect of troublesome +visionaries; and yet their spirit lived on, softened and sweetened, +and passed into the great rulers of the Antonine age. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Before his formal period of military service as tribune of the +3rd Gallic legion in Syria, Pliny had, in his nineteenth year, +entered on that forensic career which was perhaps the greatest +<span class="tei tei-pb" id="page154">[pg 154]</span><a name="Pg154" id="Pg154" class="tei tei-anchor"></a>pride of his life.<a id="noteref_879" name="noteref_879" href="#note_879"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">879</span></span></a> He practised in the Centumviral court, which +was chiefly occupied with questions of property and succession. +Occasionally he speaks with a certain weariness of the trivial +character of the cases in which he was engaged. But his +general estimate is very different. The court is to him an +arena worthy of the greatest talent and industry,<a id="noteref_880" name="noteref_880" href="#note_880"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">880</span></span></a> and the +successful pleader may win a fame which may entitle him to +take rank with the great orators of the past. Pliny, inspired +by memories of Quintilian’s lectures, has always floating before +him the glory of Cicero.<a id="noteref_881" name="noteref_881" href="#note_881"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">881</span></span></a> He will prepare for publication a +speech delivered in an obscure case about a disputed will.<a id="noteref_882" name="noteref_882" href="#note_882"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">882</span></span></a> +He is immensely proud of its subtlety and point, and the +sweep of its indignant or pathetic declamation, and he is not +unwilling to believe his legal friends who compared it with +the <span class="tei tei-hi"><span style="font-style: italic">De Corona</span></span>! The suppression of free political life, the +absence of public interests, and the extinction of the trade of +the delator, left young men with a passion for distinction few +chances of gratifying it. The law courts at any rate provided +an audience, and the chance of momentary prominence. In the +Letters of Pliny, we can see the young advocate pushing his +way through the dense masses of the crowded court, arriving +at his place with torn tunic, holding the attention of his +audience for seven long hours, and sitting down amid the +applause even of the judges themselves.<a id="noteref_883" name="noteref_883" href="#note_883"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">883</span></span></a> Calpurnia often +arranged relays of messengers to bring her news of the +success, from point to point, of one of her husband’s speeches.<a id="noteref_884" name="noteref_884" href="#note_884"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">884</span></span></a> +Youths of the highest social rank—a Salinator, or a Ummidius +Quadratus—threw themselves eagerly into the drudgery which +might make an ephemeral name.<a id="noteref_885" name="noteref_885" href="#note_885"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">885</span></span></a> Ambitious pretenders, +with no talent or learning, and arrayed perhaps in hired purple +and jewels, like Juvenal’s needy lawyer, forced themselves +on to the benches of the advocates, and engaged a body of +claqueurs whose applause was purchased for a few denarii.<a id="noteref_886" name="noteref_886" href="#note_886"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">886</span></span></a> +Pliny has such a pride in this profession, he so idealises what +must have been often rather humdrum work, that he feels a +personal pain at anything which seems to detract from the +<span class="tei tei-pb" id="page155">[pg 155]</span><a name="Pg155" id="Pg155" class="tei tei-anchor"></a>old-fashioned, leisurely dignity of the court. In his day the +judges seem to have been becoming more rapid and business-like +in their procedure, and less inclined to allow the many +<span class="tei tei-hi"><span style="font-style: italic">clepsydrae</span></span> which men of Pliny’s school demanded for the +gradual development of all their rhetorical artifices. He +regrets the good old times, when adjournments were freely +granted,<a id="noteref_887" name="noteref_887" href="#note_887"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">887</span></span></a> and days would be spent on a case which was now +despatched in as many hours. It is for this reason that he +cannot conceal a certain admiration for Regulus, in other +respects, <span class="tei tei-q">“the most detestable of bipeds”</span> but who redeemed +his infamy by an enthusiasm and energy as an advocate +which rivalled even that of Pliny. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +M. Aquilius Regulus, the prince of delators, and one of +the great glories of the Roman bar in Domitian’s reign, is a +singular figure. His career and character are a curious illustration +of the social history of the times. Regulus was the +son of a man who, in Nero’s reign, had been driven into exile +and ruined.<a id="noteref_888" name="noteref_888" href="#note_888"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">888</span></span></a> Bold, able, recklessly eager for wealth and +notoriety at any cost, as a mere youth he resolved to raise +himself from obscure indigence, and soon became one of the +most capable and dreaded agents of the tyranny. He gained +an evil fame by the ruin of the great houses of the Crassi and +Orfiti. Lust of blood and greed of gain drove him on +to the wholesale destruction of innocent boys, noble matrons, +and men of the most illustrious race. The cruelty of Nero +was not swift enough to satisfy him, and he called for the +annihilation of the Senate at a stroke. He rose rapidly to +great wealth, honours were showered upon him, and, after a +prudent retirement in the reigns of Vespasian and Titus, he +reached the pinnacle of his depraved ambition under Vespasian’s +cruel son. He figures more than once in the poems of Martial, +and always in the most favourable light. His talent and +eloquence, according to the poet, were only equalled by his +piety, and the special care of the gods had saved him from +being buried under the ruins of a cloister which had suddenly +fallen in.<a id="noteref_889" name="noteref_889" href="#note_889"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">889</span></span></a> He had estates at Tusculum, in Umbria and +<span class="tei tei-pb" id="page156">[pg 156]</span><a name="Pg156" id="Pg156" class="tei tei-anchor"></a>Etruria.<a id="noteref_890" name="noteref_890" href="#note_890"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">890</span></span></a> The courts were packed when he rose to plead.<a id="noteref_891" name="noteref_891" href="#note_891"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">891</span></span></a> +Unfortunately, the needy poet furnishes a certain key to all +this flattery, when he thanks Regulus for his presents, and then +begs him to buy them back.<a id="noteref_892" name="noteref_892" href="#note_892"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">892</span></span></a> It is after Domitian’s death +that we meet Regulus in Pliny’s pages. The times are +changed, the delator’s day is over, and Regulus is a humbler +man. But he is still rich, courted, and feared; he is still a +great power in the law courts. With a weak voice, a bad +memory, and hesitating utterance,<a id="noteref_893" name="noteref_893" href="#note_893"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">893</span></span></a> by sheer industry and +determination he had made himself a powerful speaker, with a +style of his own, sharp, pungent, brutally incisive, ruthlessly +sacrificing elegance to point.<a id="noteref_894" name="noteref_894" href="#note_894"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">894</span></span></a> He belonged to the new school, +and sometimes sneered at Pliny’s affectation of the grand +Ciceronian manner.<a id="noteref_895" name="noteref_895" href="#note_895"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">895</span></span></a> Yet to Pliny’s eyes, his earnest +strenuousness in his profession redeems some of his vices. He +insists on having ample time to develop his case.<a id="noteref_896" name="noteref_896" href="#note_896"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">896</span></span></a> He appears +in the morning pale with study, wearing a white patch on his +forehead. He has consulted the diviners as to the success of +his pleadings.<a id="noteref_897" name="noteref_897" href="#note_897"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">897</span></span></a> It is a curious sign of the times that this +great advocate, who already possessed an enormous fortune, +was a legacy-hunter of the meanest sort. He actually visited, +on her death-bed, Verania, the widow of that Piso, the adopted +son of Galba, over whose murder Regulus had savagely gloated, +and by telling her that the stars promised a hope of recovery, +he obtained a place in her will. His mourning for his son displayed +all the feverish extravagance and grandiose eccentricity +of a true child of the Neronian age.<a id="noteref_898" name="noteref_898" href="#note_898"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">898</span></span></a> The boy’s ponies and +dogs and pet birds were slaughtered over his pyre. Countless +pictures and statues of him were ordered. His memoir was +read by the father to a crowded audience, and a thousand +copies of it were sent broadcast over the provinces.<a id="noteref_899" name="noteref_899" href="#note_899"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">899</span></span></a> In +Regulus we seem to see the type of character which, had +fortune raised him to the throne, would have made perhaps a +saner Caligula, and an even more eccentric Nero. +</p> + +<span class="tei tei-pb" id="page157">[pg 157]</span><a name="Pg157" id="Pg157" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The struggles of the law courts were idealised by Pliny, and +their transient triumphs seemed to him to match the glory of +the Philippics or the Verrines. Yet, to do him justice, Pliny +had sometimes a truer idea of the foundations of lasting fame. +The secret of immortality, the one chance of escaping oblivion, +is to leave your thought embalmed in choice and distinguished +literary form, which coming ages will not willingly let die.<a id="noteref_900" name="noteref_900" href="#note_900"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">900</span></span></a> +This, probably the only form of immortality in which Pliny +believed, is the great motive for literary labour. The longing +to be remembered was the most ardent passion of the Roman +mind in all ages and in all ranks, from the author of the +<span class="tei tei-hi"><span style="font-style: italic">Agricola</span></span> to the petty artisan, who commemorated the homely +virtues of his wife for the eyes of a distant age, and made provision +for the annual feast and the tribute of roses to the tomb. +Of that immense literary ambition which Pliny represented, +and which he considered it a duty to foster, only a small part +has reached its goal. The great mass of these eager litterateurs +have altogether vanished, or remain as mere shadowy names in +Martial or Statius or Pliny. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The poems of Martial and Statius leave the impression that, in +the reign of Domitian, the interest in poetical literature was keen +and widely diffused, and that, besides the poets by profession, +there were crowds of amateurs who dabbled in verse. The <span class="tei tei-hi"><span style="font-style: italic">Silvae</span></span> +transport us into a charming, if rather luxurious world, where men +like Atedius Melior or Pollius amuse themselves with dilettante +composition among their gardens and marbles on the bays of +Campania.<a id="noteref_901" name="noteref_901" href="#note_901"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">901</span></span></a> Martial has a host of friends similarly engaged, +and the versatility of some of them is suspiciously wide. An +old Ardelio is twitted by Martial with his showy and superficial +displays in declamation and history, in plays and epigrams, +in grammar and astronomy.<a id="noteref_902" name="noteref_902" href="#note_902"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">902</span></span></a> Canius Rufus, his countryman +from Gades, Varro, Bassus, Brutianus, Cirinius, have all an +extraordinary dexterity in almost every branch of poetical +composition. Martial is too keen a critic not to see the +fugitive character of much of this amateur literature. Like +<span class="tei tei-pb" id="page158">[pg 158]</span><a name="Pg158" id="Pg158" class="tei tei-anchor"></a>Juvenal, he scoffs at the thin talent which concealed its feebleness +behind the pomp and faded splendour of epic or tragic +tradition.<a id="noteref_903" name="noteref_903" href="#note_903"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">903</span></span></a> He roughly tells the whole versifying crowd that +genius alone will live in coming ages. The purchased applause +of the recitation hall merely gratifies for an hour the vanity of +the literary trifler. It is a pity for his fame that Martial did +not always maintain this tone of sincerity. He can at times +sell his flattery to the basest and most stupid. He is capable +of implying a comparison of the frigid pedantry of Silius +Italicus to the majesty of Virgil.<a id="noteref_904" name="noteref_904" href="#note_904"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">904</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Pliny was a friend and admirer of Martial, and, with his +usual generous hand, he made the poet a present when he +left Rome for ever to pass his last years at Bilbilis.<a id="noteref_905" name="noteref_905" href="#note_905"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">905</span></span></a> The +needy epigrammatist was only a distant observer, or hanger-on +of that world of wealth and refinement in which Pliny was +a conspicuous figure. But from both Pliny and Martial we +get very much the same impression of the literary movement +in the reign of Domitian. Pliny himself is perhaps its best +representative. He is a true son of the Roman schools, as +they had been revived and strengthened by Vespasian, for a life +of many generations. Pliny does not think slightly of the +literary efforts of his own day: some of them he even overrates. +But already the Roman mind had bent its neck to that thraldom +to the past, to that routine of rhetorical discipline, which, +along with other causes, produced the combination of ambitious +effort and mediocre performance that, for the last three centuries +of the Empire, is the characteristic of all literary culture. +From his great teacher Quintilian Pliny had imbibed a profound +reverence for Cicero.<a id="noteref_906" name="noteref_906" href="#note_906"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">906</span></span></a> Alike in his career of honours +and his literary pursuits, he loves to think that he is treading +in the great orator’s footsteps. In answer to a taunt of +Regulus, he once boldly avowed his preference for the Ciceronian +oratory to that of his own day. Demosthenes is also sometimes +his model, though he feels keenly the difference that +separates them.<a id="noteref_907" name="noteref_907" href="#note_907"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">907</span></span></a> Indeed his reverence for Greece as the +mother of letters, art, and civic life was one of Pliny’s sincerest +<span class="tei tei-pb" id="page159">[pg 159]</span><a name="Pg159" id="Pg159" class="tei tei-anchor"></a>and most honourable feelings. To a man who had been +appointed to high office in Greece he preaches, in earnest tones, +the duty of reverence for that gifted race whose age was consecrated +by the memories of its glorious prime.<a id="noteref_908" name="noteref_908" href="#note_908"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">908</span></span></a> Pliny’s Greek +studies must have begun very early. At the age of fourteen +he had written a Greek tragedy, for which, however, he modestly +does not claim much merit.<a id="noteref_909" name="noteref_909" href="#note_909"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">909</span></span></a> He had always a certain taste +for poetry, but it seems to have been merely the taste created +or enforced by the constant study of the poets under the +grammarian. Once, while detained by bad weather on his way +back from military service in Asia, he amused himself with +composing in elegiac and heroic verse.<a id="noteref_910" name="noteref_910" href="#note_910"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">910</span></span></a> Later in his career, he +published a volume of poems in hendecasyllabic metre, written +on various occasions. But there was no inspiration behind +these conventional exercises. He was chiefly moved to write +in verse, as he naïvely confesses, by the example of the great +orators who beguiled their leisure in this way. Among his +published poems there were some with a flavour of Catullan +lubricity, which offended or astonished some of his severer +friends, who thought such doubtful lightness unworthy of a +grave character and a great position.<a id="noteref_911" name="noteref_911" href="#note_911"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">911</span></span></a> No better illustration +could be found of Pliny’s incorrigible conventionality in such +things than the defence which he makes of his suspected verses +to Titius Ariston.<a id="noteref_912" name="noteref_912" href="#note_912"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">912</span></span></a> It is to Pliny not a question of morals or +propriety. The ancient models are to be followed, not only +in their elevated, but in their looser moods. The case seems +to be closed when Pliny can point to similar literary aberrations +in a long line of great men from Varro and Virgil and Cicero +to Verginius Rufus and the divine Nerva.<a id="noteref_913" name="noteref_913" href="#note_913"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">913</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Pliny, however, though vain of his dexterity in these trifles, +probably did not rate them very highly. It was to oratorical +fame that his ambition was directed. He was dissatisfied with +the eloquence of his own day, which, to use the words of +Regulus, sprang at the throat of its subject, and he avowed +himself an imitator of Cicero. His speeches, even for the +centumviral court, were worked up with infinite care, although +<span class="tei tei-pb" id="page160">[pg 160]</span><a name="Pg160" id="Pg160" class="tei tei-anchor"></a>with too self-conscious an aim to impress an audience. We +can hardly imagine Cicero or Demosthenes coldly balancing +their tropes and figures after the fashion of Pliny. When the +great oratorical effort was over, the labour was renewed, in order +to make the speech worthy of the eyes of posterity. It was +revised and polished, and submitted to the scrutiny of critical +readers for suggestions of emendation.<a id="noteref_914" name="noteref_914" href="#note_914"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">914</span></span></a> Pliny was probably +the first to give readings of speeches to long-suffering friends. +We hear with a shudder that the recital of the <span class="tei tei-hi"><span style="font-style: italic">Panegyric</span></span> was +spread over three days!<a id="noteref_915" name="noteref_915" href="#note_915"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">915</span></span></a> The other speeches on which Pliny +lavished so much labour and thought, have perished, as they +probably deserved to perish. The <span class="tei tei-hi"><span style="font-style: italic">Panegyric</span></span> was preserved, +and became the parent and model of the prostituted rhetoric +of the Gallic renaissance in the fourth century.<a id="noteref_916" name="noteref_916" href="#note_916"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">916</span></span></a> Pliny was +by no means a despicable literary critic, when he was not +paying the tribute of friendly flattery which social tyranny +then exacted. He could sometimes be honestly reserved in his +appreciation of a friend’s dull literary efforts.<a id="noteref_917" name="noteref_917" href="#note_917"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">917</span></span></a> But in his +ideals of oratory, he seems to be hopelessly wrong. There are +some terse and epigrammatic sentences in the <span class="tei tei-hi"><span style="font-style: italic">Panegyric</span></span>, which +redeem it by their strong sincerity. But Pliny’s canons of +oratorical style would have excited the ridicule of his great +models, who were thinking of their goal, and not measuring +every pace as they strained towards it. Pliny’s theory that the +mere length of a speech is a great element in its excellence, that +swift directness is inartistic, that lingering diffuseness is an +oratorical charm, that laboured manufacture of turgid phrases +may produce the effect of the impetuous rush of Demosthenes +and Cicero in their moments of inspiration, makes us rather +glad, who love him, that we have not more of Pliny’s oratory.<a id="noteref_918" name="noteref_918" href="#note_918"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">918</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It is by his letters that Pliny has lived, and will live on, so +long as men care to know the inner life of the great ages that +have gone before. The criticism, which is so quick to seize +the obvious weaknesses of the author of a priceless picture of +ancient society, seems to be a little ungrateful. We could forgive +almost any failing or affectation in one who had left us a +<span class="tei tei-pb" id="page161">[pg 161]</span><a name="Pg161" id="Pg161" class="tei tei-anchor"></a>similar revelation of society when M. Aurelius was holding +back the Germans on the Danube, or when Probus was shattering +the invaders of the third century. The letters of Cicero +offer an apparently obvious comparison, which may be used +to the detriment of Pliny. Yet the comparison is rather +inept. Cicero was a man of affairs in the thick of a great +revolution, and his letters are invaluable to the student of +politics at a great crisis in history. But in the calm of +Trajan’s reign, a letter-writer had to seek other subjects of +interest than the fortunes of the state. Literature, criticism, +the beauties of nature, the simple charm of country life, +the thousand trivial incidents and eccentricities of an over-ripe +society in the capital of the world, furnished a ready +pen and a genial imagination, which could idealise its surroundings, +with ample materials. Pliny is by some treated as a +mediocrity; but, like our own Horace Walpole, he had the keen +sense to see that social routine could be made interesting, and +that the man who had the skill to do so might make himself +famous. He was genuinely interested in his social environment. +And intense interest in one’s subject is one great secret +of literary success. Pliny had also the instinct that, if a +work is to live, it must have a select distinction of style, +which may be criticised, but which cannot be ignored. He +had the laudable ambition to put his thoughts in a form of +artistic grace which may make even commonplace attractive. +So good a judge as the late Mr. Paley did not hesitate to +put the Latinity of Pliny on the level of that of Cicero. +Pliny’s Letters, perhaps even more than the masterpieces of +the Augustine age, fascinated the taste of the fourth and fifth +centuries. They were the models of Symmachus and Sidonius, +who tried, but in very different fashion, to do for their age +what Pliny did for his.<a id="noteref_919" name="noteref_919" href="#note_919"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">919</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Like his imitators, Sidonius and Symmachus, Pliny intended +his Letters to go down to the future as a masterpiece of style, +and as a picture of his age. We know that the letters of Symmachus +were carefully preserved in duplicate by his scribes, +probably by his own instructions, although they were edited +and published by his son only after his death.<a id="noteref_920" name="noteref_920" href="#note_920"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">920</span></span></a> Pliny, like +<span class="tei tei-pb" id="page162">[pg 162]</span><a name="Pg162" id="Pg162" class="tei tei-anchor"></a>Sidonius, gave his Letters to the public in successive portions +during his life.<a id="noteref_921" name="noteref_921" href="#note_921"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">921</span></span></a> Like Sidonius too, he felt that he had not +the sustained power to write a consecutive history of his time +and the Letters of both are probably far more valuable. Pliny’s +first book opens with a kind of dedication to Septicius Clarus, +who was the patron of Suetonius, and who rose to be praetorian +prefect under Hadrian.<a id="noteref_922" name="noteref_922" href="#note_922"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">922</span></span></a> Pliny appears to disclaim any +order or principle of arrangement in these books, but this +is the device of an artistic negligence. Yet it has been +proved by the prince of European scholars in our day that +both as to date and subject matter, Pliny’s Letters reveal +signs of the most careful arrangement. The books were +published separately, a common practice down to the end of +Roman literary history. The same subject reappears in the +same book or the next.<a id="noteref_923" name="noteref_923" href="#note_923"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">923</span></span></a> Groups of letters dealing with the +same matter are found in their natural order in successive +books. The proof is made even clearer by the silence or +the express references to Pliny’s family relations. Finally, the +older men, who fill the stage in the earlier Letters, disappear +towards the end; while a younger generation, a Salinator or a +Ummidius Quadratus, are only heard of in the later. Men of +Pliny’s own age, like Tacitus or Cornutus Tertullus, meet us +from first to last. The dates at which the various books were +published have been fixed with tolerable certainty. It is +enough for our present purpose to say that the earliest letter +belongs to the reign of Nerva, and the ninth book was probably +given to the world a year or two before the writer was appointed +by Trajan to the office of imperial legate of Bithynia.<a id="noteref_924" name="noteref_924" href="#note_924"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">924</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It is easy, as we have said, and apparently congenial to +some writers, to dwell on the vanity and self-complacency of +the writer of these letters. By some he seems to be regarded +chiefly as a <span class="tei tei-hi"><span style="font-style: italic">poseur</span></span>. To discover the weaknesses of Pliny is +no great feat of criticism: they are on the surface. But +<span class="tei tei-q">“securus judicat orbis terrarum,”</span> and Pliny has borne the +scrutiny of the great judge. Men of his own race and age, +who spoke and wrote the most finished Latin, awarded him +the palm of exquisite style. But Pliny has many qualities of +<span class="tei tei-pb" id="page163">[pg 163]</span><a name="Pg163" id="Pg163" class="tei tei-anchor"></a>the heart, which should cover a multitude of sins, even more +serious than any with which he is charged. He had the great +gift of loyal friendship, and he had its usual reward in a +multitude of friends. It has been regretted that Pliny does +not deal with serious questions of politics and philosophy, +that his Letters rather skim the surface of social life, and +leave its deeper problems untouched. Pliny himself would +probably have accepted this criticism as a compliment. The +mass of men are little occupied with insoluble questions. +And Pliny has probably deserved better of posterity by leaving +us a vivid picture of the ordinary life of his time or of his +class, rather than an analysis of its spiritual distresses and +maladies. We have enough of that in Seneca, in M. Aurelius, +and in Lucian. Of the variety and vividness of Pliny’s +sketches of social life there can never be any question. But +our gratitude will be increased if we compare his Letters with +the collections of his imitators, Symmachus and Sidonius, whose +arid pages are seldom turned by any but a few curious and +weary students. Martial, in his way, is perhaps even more +clear-cut and minute in his portraiture. But Martial is essentially +a wit of the town, viewing its vices, follies, and fashions +with the eye of a keen, but rather detached observer. In +reading Pliny’s Letters, we feel ourselves introduced into the +heart of that society in its better hours; and, above all, we seem +to be transported to those quiet provincial towns and secluded +country seats where, if life was duller and tamer than it was +in the capital, the days passed in a quiet content, unsolicited +by the stormier passions, in orderly refinement, in kindly +relations with country neighbours, and amid the unfading +charm of old-world pieties and the witchery of nature. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Pliny has also done a great service in preserving a memorial +of the literary tone and habits of his time. Even in that +age of fertile production and too enthusiastic appreciation, +Pliny, like Seneca and Statius, has a feeling that the love +for things of the mind was waning.<a id="noteref_925" name="noteref_925" href="#note_925"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">925</span></span></a> And he deemed it +an almost religious duty, as Symmachus and Sidonius did +more than three centuries after him, to arouse the flagging +interest in letters, and to reward even third-rate literary +<span class="tei tei-pb" id="page164">[pg 164]</span><a name="Pg164" id="Pg164" class="tei tei-anchor"></a>effort with exuberant praise. He avows that it is a matter +of duty to admire and venerate any performance in a field +so difficult as that of letters.<a id="noteref_926" name="noteref_926" href="#note_926"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">926</span></span></a> Yet Pliny was not by any +means devoid of critical honesty and acumen. He could +be a severe judge of his own style. He expects candid +criticism from his friends, and receives it with gratitude and +good temper.<a id="noteref_927" name="noteref_927" href="#note_927"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">927</span></span></a> This is to him, indeed, the practical purpose of +readings before final publication. He made emendations and +excisions in the Histories of Tacitus, which the great author +had submitted for his revision.<a id="noteref_928" name="noteref_928" href="#note_928"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">928</span></span></a> In his correspondence with +Tacitus, there is a curious mixture of vanity along with a clear +recognition of his friend’s immense superiority of genius, and +a sure prescience of his immortal fame. He is proud to hear +their names coupled as chiefs of contemporary literature,<a id="noteref_929" name="noteref_929" href="#note_929"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">929</span></span></a> +and he cherishes the hope that, united by loyal friendship +in life, they will go down together to a remote future. +When, in the year 106, Tacitus had asked him for an account +of the elder Pliny’s death, in the great eruption of Vesuvius, +Pliny expressed a firm belief that the book on which Tacitus +was then engaged was destined to an enduring fame.<a id="noteref_930" name="noteref_930" href="#note_930"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">930</span></span></a> He +was not quite so confident as to the immortality of Martial’s +work,<a id="noteref_931" name="noteref_931" href="#note_931"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">931</span></span></a> although he appreciates to the full Martial’s brilliant and +pungent wit. On the other hand, writing to a friend about the +death of Silius Italicus, he frankly recognises that the Epic of +the Punic War is a work of industry rather than of genius.<a id="noteref_932" name="noteref_932" href="#note_932"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">932</span></span></a> Yet +he cannot allow the author of this dull mechanical poem to +pass away without some record of his career.<a id="noteref_933" name="noteref_933" href="#note_933"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">933</span></span></a> The death at +seventy-five of the last surviving consular of the Neronian +age, of the consul in whose year of office the tyranny of Nero +closed, inspired a feeling of pathos which was probably genuine, +in spite of the rather pompous and pedantic expression of it. +And although he wrote the <span class="tei tei-hi"><span style="font-style: italic">Punica</span></span>, a work which was almost +buried till the fifteenth century,<a id="noteref_934" name="noteref_934" href="#note_934"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">934</span></span></a> Silius was probably a not +uninteresting person. He had been a delator under Nero, and +<span class="tei tei-pb" id="page165">[pg 165]</span><a name="Pg165" id="Pg165" class="tei tei-anchor"></a>had enjoyed the friendship of Vitellius, but he knew how to +redeem his character under the Flavian dynasty, and he had +filled the proconsulate of Asia with some credit.<a id="noteref_935" name="noteref_935" href="#note_935"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">935</span></span></a> Henceforth +he enjoyed the lettered ease and social deference which were +the privilege of his class for centuries. He retired finally +to the shores of Campania, where, moving from one villa to +another, and surrounding himself with books and gems of +art, his life flowed away undisturbed by the agony of Rome +in the last terror of the Caesars. Among his many estates +he was the proud owner of one of Cicero’s villas, and of the +ground where Virgil sleeps. He used to keep the great poet’s +birthday with a scrupulous piety, and he always approached +his tomb as a holy place. This apparently placid and fortunate +life was, like so many in those days, ended by a voluntary +death.<a id="noteref_936" name="noteref_936" href="#note_936"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">936</span></span></a> Silius Italicus, in his life and in his end, is a true type +of a generation which could bend before the storm of despotism, +and save itself often by ignominious arts, which could recover +its dignity and self-respect in the pursuit of literary ideals, +and, at the last, assert the right to shake off the burden of +existence when it became too heavy. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Pliny’s theory of life is clearly stated in the Letters, and it +was evidently acted on by a great number of the class to which +he belonged.<a id="noteref_937" name="noteref_937" href="#note_937"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">937</span></span></a> The years of vigorous youth should be given to +the service of the state, in pursuing the well-marked and carefully-graduated +career of honours, or in the strenuous oratorical +strife of the law courts. The leisure of later years might be +portioned out between social duty, the pleasures or the cares +of a rural estate, and the cultivation of literary taste by reading +and imitation of the great masters. The last was the most +imperious duty of all, for those with any literary gifts, because +charm of style gives the one hope of surviving the wreck of +time;<a id="noteref_938" name="noteref_938" href="#note_938"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">938</span></span></a> for mere cultivated facility, as the most refined and +creditable way of filling up the vacant spaces of life. Even if +lasting fame was beyond one’s reach, it was something to be +able to give pleasure to an audience of cultivated friends at +a reading, and to enjoy the triumph of an hour. There must +<span class="tei tei-pb" id="page166">[pg 166]</span><a name="Pg166" id="Pg166" class="tei tei-anchor"></a>have been many a literary coterie who, if they fed one another’s +vanity, also encouraged literary ideals, and hinted gentle criticism,<a id="noteref_939" name="noteref_939" href="#note_939"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">939</span></span></a> +in that polite delicacy of phrase in which the Roman +was always an adept. One of these literary circles stands out +in Pliny’s pages. At least two of its members had held great +office. Arrius Antoninus, the maternal grandfather of the +Emperor Antoninus Pius,<a id="noteref_940" name="noteref_940" href="#note_940"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">940</span></span></a> had twice borne the consulship +with antique dignity, and shown himself a model governor as +proconsul of Asia.<a id="noteref_941" name="noteref_941" href="#note_941"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">941</span></span></a> He was devoted to Greek literature, and +seems to have preferred to compose in that language. We +need not accept literally Pliny’s praises of his Atticism, and +of the grace and sweetness of his Greek epigrams. But he +seems to have had a facility which Pliny tortured his ingenuity +in vain to imitate with the poorer resources of the Latin +tongue.<a id="noteref_942" name="noteref_942" href="#note_942"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">942</span></span></a> Among the friends of Antoninus was Vestricius +Spurinna, who had defended Placentia for Otho, who was +twice consul under Domitian, and was selected by Trajan to +command the troops in a campaign in Germany.<a id="noteref_943" name="noteref_943" href="#note_943"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">943</span></span></a> This dignified +veteran, who had passed apparently untainted through the +reigns of the worst emperors, varied and lightened the ordinary +routine of his old age by the composition of lyrics, both in +Greek and Latin, which seemed to his admirers to have a +singular sweetness. Sentius Augurinus, a familiar friend of +the two consulars, was also a brilliant verse writer,<a id="noteref_944" name="noteref_944" href="#note_944"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">944</span></span></a> who could +enthral Pliny by a recitation lasting for three days, although +the fact that Pliny was the subject of one of the poems may +account for the patience or the pleasure. One of Pliny’s +dearest friends was Passennus Paullus, who claimed kindred +with the poet Propertius, and, at any rate, came from the +same town in Umbria. Passennus has been cruelly treated by +Time, if his lyric efforts recalled, as we are asked to believe, +the literary graces of his ancestor, and even those of Horace.<a id="noteref_945" name="noteref_945" href="#note_945"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">945</span></span></a> +Vergilius Romanus devoted himself to comedy, and was thought +to have reproduced not unworthily the delicate charms of +Menander and Terence, as well as the scathing invective of older +<span class="tei tei-pb" id="page167">[pg 167]</span><a name="Pg167" id="Pg167" class="tei tei-anchor"></a>Greek masters of the art.<a id="noteref_946" name="noteref_946" href="#note_946"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">946</span></span></a> But there were others of Pliny’s +circle who essayed a loftier and weightier style. Probably the +foremost of these was Titinius Capito, who, as an inscription +records,<a id="noteref_947" name="noteref_947" href="#note_947"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">947</span></span></a> had held high civil office under Domitian, Nerva, and +Trajan. He was an enthusiastic patron of letters, and readily +offered his halls to literary friends for their recitations, which +he attended with punctilious politeness. Cherishing the +memory of the great men of the Republic, the Cassii, the +Bruti, and the Catos, he composed a work on the death of the +noble victims of the Terror.<a id="noteref_948" name="noteref_948" href="#note_948"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">948</span></span></a> He tried in vain to draw Pliny +into the field of historical composition.<a id="noteref_949" name="noteref_949" href="#note_949"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">949</span></span></a> But the man who +thought more of style and graceful charity than of truth, was +not the man to write the history of such a time. He has done +a much greater service in providing priceless materials for the +reconstruction of its social history. Caninius Rufus was a +neighbour of Pliny at Como.<a id="noteref_950" name="noteref_950" href="#note_950"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">950</span></span></a> He was one of those for whom +the charms of country life had a dangerous seduction. His +villa, with its colonnades, <span class="tei tei-q">“where it was always spring,”</span> the +shining levels of the lake beneath his verandah, the water +course with its emerald banks, the baths and spacious halls, +all these delights seem to have relaxed the literary energy and +ambition of their master. Caninius meditated the composition +of a Greek epic on the Dacian wars of Trajan.<a id="noteref_951" name="noteref_951" href="#note_951"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">951</span></span></a> But he was +probably one of those lingering, dilatory writers who meet us in +Martial,<a id="noteref_952" name="noteref_952" href="#note_952"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">952</span></span></a> waiting for the fire from heaven which never comes. +The intractable roughness of barbarian names, which, as Pliny +suggests, might have been eluded by a Homeric licence in +quantity, was probably not the only difficulty of Caninius. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Among the literary friends of Pliny, a much more important +person than Caninius was Suetonius, but Suetonius was +apparently long paralysed by the same cautious hesitation to +challenge the verdict of the public. A younger man than +Pliny,<a id="noteref_953" name="noteref_953" href="#note_953"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">953</span></span></a> Suetonius was one of his most intimate friends. They +<span class="tei tei-pb" id="page168">[pg 168]</span><a name="Pg168" id="Pg168" class="tei tei-anchor"></a>both belonged to that circle which nursed the senatorial tradition +and the hatred of the imperial tyrants.<a id="noteref_954" name="noteref_954" href="#note_954"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">954</span></span></a> The life of +Suetonius was not very effectual or brilliant, from a worldly +point of view. Although born within the rank to which every +distinction was open,<a id="noteref_955" name="noteref_955" href="#note_955"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">955</span></span></a> he was a man of modest and retiring +tastes, devoted to quiet research, and destitute of the eager +ambition and vigorous self-assertion which are necessary for +splendid success. He was probably for some years a professor +of grammar.<a id="noteref_956" name="noteref_956" href="#note_956"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">956</span></span></a> He made a half-hearted attempt to gain a footing +at the bar. In 101 <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span> he obtained a military tribunate, +through Pliny’s influence, but speedily renounced his command.<a id="noteref_957" name="noteref_957" href="#note_957"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">957</span></span></a> +Henceforth he devoted himself entirely to that historical +research, which, if it has not won for him any dazzling +fame, has made historical students, in spite of some reservations +as to his sources, his debtors for all time. Pliny had the +greatest esteem for Suetonius, and was always ready to befriend +him, whether it were in the purchase of a quiet little +retreat near Rome,<a id="noteref_958" name="noteref_958" href="#note_958"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">958</span></span></a> or in obtaining for the childless antiquary +the <span class="tei tei-hi"><span style="font-style: italic">Jus trium liberorum</span></span> from Trajan.<a id="noteref_959" name="noteref_959" href="#note_959"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">959</span></span></a> The two men were +bound to one another by many tastes and sympathies, not the +least strong being a curious superstition, which infected, as we +shall see in a later chapter, even the most vigorous minds of +that age. Suetonius had once a dream which seemed to +portend failure in some legal cause in which he was engaged. +He sought the aid of Pliny to obtain an adjournment. Pliny +does not question the reality of such warnings, but merely +suggests a more cheering interpretation of the vision.<a id="noteref_960" name="noteref_960" href="#note_960"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">960</span></span></a> +Although devoted to research, and a most laborious student, +the biographer of the Caesars was strangely tardy in letting his +productions see the light. In 106, he had been long engaged +on a work, which was probably the <span class="tei tei-hi"><span style="font-style: italic">De Viris Illustribus</span></span>.<a id="noteref_961" name="noteref_961" href="#note_961"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">961</span></span></a> Pliny +assailed him with bantering reproaches on his endless use of +the file, and begs him to publish without delay. From several +indications, it appears that the lingering volume did not appear +till 113.<a id="noteref_962" name="noteref_962" href="#note_962"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">962</span></span></a> It was not till the year 118, when Hadrian arrived +<span class="tei tei-pb" id="page169">[pg 169]</span><a name="Pg169" id="Pg169" class="tei tei-anchor"></a>from the East after his accession, that Suetonius attained the +rank of one of the imperial secretaryships.<a id="noteref_963" name="noteref_963" href="#note_963"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">963</span></span></a> Pliny in all probability +had died some years before the elevation of his friend. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +But although the dawn of a new age of milder and less +suspicious government had, for the first time since Augustus, +left men free to compose a true record of the past, and even +to vilify the early Caesars,<a id="noteref_964" name="noteref_964" href="#note_964"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">964</span></span></a> the great mass of cultivated men +in Pliny’s time, as in the days of Ausonius and Sidonius, were +devoted to poetry. The chief cause in giving this direction to +the Roman mind was undoubtedly the system pursued in the +schools. In the first century, as in the fifth, the formative +years of boyhood were devoted almost entirely to the study of +the poets. The subject-matter of their masterpieces was not +neglected by the accomplished grammarian, who was often +a man of learning, and sometimes a man of taste; and the +reading of poetry was made the text for disquisitions on +geography and astronomy, on mythology or the antiquities +of religious ritual and constitutional lore.<a id="noteref_965" name="noteref_965" href="#note_965"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">965</span></span></a> But style +and expression were always of foremost interest in these +studies. The ear of the South has always felt the charm of +rhythmical or melodious speech, with a keenness of pleasure +generally denied to our colder temperament. And the Augustan +age had, in a single generation, performed miracles, under +Greek inspiration, in moulding the Latin tongue to be the +apt vehicle of every mood of poetic feeling. That inspired +band of writers, whose call it was to glorify the dawn of a +world-wide empire and the ancient achievements of the Latin +race,<a id="noteref_966" name="noteref_966" href="#note_966"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">966</span></span></a> rose to the full height of their vocation. They were +conscious that they were writing for distant provinces won +from barbarism, and for a remote posterity.<a id="noteref_967" name="noteref_967" href="#note_967"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">967</span></span></a> They discovered +and revealed resources in the language, hitherto undreamt of. +They wedded to its native dignity and strength a brilliancy, +an easy grace and sprightliness, which positively ravished the +ear of the street boys in Pompeii, or of the rude dweller on +the Tanais or the Baetis.<a id="noteref_968" name="noteref_968" href="#note_968"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">968</span></span></a> In his own lifetime Virgil became +a popular hero. His Eclogues were chanted on the stage; +<span class="tei tei-pb" id="page170">[pg 170]</span><a name="Pg170" id="Pg170" class="tei tei-anchor"></a>verses of the Aeneid can still be seen, along with verses of +Propertius, scrawled on the walls of Campanian towns. Virgil, +when he visited Rome, was mobbed by admiring crowds. When +his poetry was recited in the theatre, the whole audience rose +to their feet as if to salute the emperor.<a id="noteref_969" name="noteref_969" href="#note_969"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">969</span></span></a> He had the doubtful +but significant honour of being recited by Alexandrian boys at +the coarse orgies of a Trimalchio.<a id="noteref_970" name="noteref_970" href="#note_970"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">970</span></span></a> Never was a worthy fame +so rapidly and splendidly won: seldom has literary fame and +influence been so lasting. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Flavian age succeeded to this great heritage. Already +there were ominous signs of a decay of originality and force, of +decadence in the language itself.<a id="noteref_971" name="noteref_971" href="#note_971"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">971</span></span></a> The controversy between +the lovers of the new and the lovers of the archaic style was +raging in the reign of Vespasian, and can be still followed in +the <span class="tei tei-hi"><span style="font-style: italic">De Oratoribus</span></span> of Tacitus, or even in the verses of Martial.<a id="noteref_972" name="noteref_972" href="#note_972"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">972</span></span></a> +Already the taste for Ennius and the prae-Ciceronian oratory had +set in, for the dialect of the heroes of the Punic Wars, even for +<span class="tei tei-q">“the Latin of the Twelve Tables,”</span><a id="noteref_973" name="noteref_973" href="#note_973"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">973</span></span></a> a taste which was destined +to produce its Dead Sea fruit in the age of the Antonines. But +whoever might cavil at Cicero,<a id="noteref_974" name="noteref_974" href="#note_974"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">974</span></span></a> no one ever questioned the +pre-eminence of Virgil, and he and his contemporaries were +still the models of a host of imitators. The mass of facile +talent, thrown back on itself by the loss of free republican +life and public interests, fascinated from earliest infancy by +the haunting cadences of the grand style, rushed into verse-writing, +to beguile long hours of idleness, or to woo a shadowy +fame at an afternoon recital, with a more shadowy hope of +future fame. The grand style was a charmer and deceiver. It +was such a perfect instrument, it was so protean in its various +power, it was so abundant in its resources, that a man of third-rate +powers and thin commonplace imagination, who had been +trained in skilful manipulation of consecrated phrase, might +for the moment delude himself and his friends by faint echoes +of the music of the golden age. +</p> + +<span class="tei tei-pb" id="page171">[pg 171]</span><a name="Pg171" id="Pg171" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The brilliancy of inherited phrase concealed the poverty of +the literary amateur’s fancy from himself. And, even if he +were not deluded about his own powers, the practice in skilful +handling of literary symbols, which was acquired in the schools, +furnished a refined amusement for a too ample leisure. It is +clear from the dialogue <span class="tei tei-hi"><span style="font-style: italic">De Oratoribus</span></span>, and from Pliny’s Letters, +that the meditative life, surrounded by the quiet charm of stream +and woodland, far from the din and strife and social routine of +the great city,<a id="noteref_975" name="noteref_975" href="#note_975"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">975</span></span></a> attracted many people much more than the +greatest oratorical triumphs in the centumviral court, which, +after all, were so pale and bourgeois beside the glories of the +great ages of oratory. And although Aper, in the Dialogue of +Tacitus, sneers at the solitary and unsocial toil of the poet, +rewarded by a short-lived <span class="tei tei-hi"><span style="font-style: italic">succès d’estime</span></span>,<a id="noteref_976" name="noteref_976" href="#note_976"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">976</span></span></a> there can be no +doubt that the ambition to cut a figure, even for a day, was +a powerful inspiration at a time when the ancient avenues to +fame had been closed. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It was to satisfy such ambitions that Domitian founded the +quinquennial competition on the Capitol, in the year 86 <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span>,<a id="noteref_977" name="noteref_977" href="#note_977"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">977</span></span></a> +as well as the annual festival in honour of Minerva on the +Alban Mount. A similar festival, for the cultivation of Greek +poetry, had been established at Naples in honour of Augustus, +at which Statius had won the crown of corn-ears.<a id="noteref_978" name="noteref_978" href="#note_978"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">978</span></span></a> And Nero +had founded another, apparently only for his own glorification.<a id="noteref_979" name="noteref_979" href="#note_979"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">979</span></span></a> +The festival established by Domitian was more important and +enduring. The judges were taken from the priestly colleges, +and, amid a concourse of the highest functionaries of the state, +the successful poet received his crown at the hands of the +emperor. The prospect of such a distinction drew competitors +from distant provincial parts. It is a curious illustration of +the power and the skill of the literary discipline of the schools +that, twice within a few years, the crown of oak leaves was +won by boys under fourteen years of age. The verses of one +of them may still be read upon his tomb.<a id="noteref_980" name="noteref_980" href="#note_980"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">980</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +But these infrequent chances of distinction could not suffice +<span class="tei tei-pb" id="page172">[pg 172]</span><a name="Pg172" id="Pg172" class="tei tei-anchor"></a>for the crowd of eager composers. In those days, although the +bookselling trade was extensive and vigorous, there was no +organised publishing system by which a new work could be +brought to the notice of the public.<a id="noteref_981" name="noteref_981" href="#note_981"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">981</span></span></a> The author had to +advertise himself by giving readings, to which he invited his +friends, and by distributing copies of his book. The mania +for recitation was the theme of satirists from the days of +Horace to the days of Epictetus.<a id="noteref_982" name="noteref_982" href="#note_982"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">982</span></span></a> Martial comically describes +the frenzied poet torturing his friends day and night, pursuing +them from the bath to the dining-room, and spreading a +solitude around him.<a id="noteref_983" name="noteref_983" href="#note_983"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">983</span></span></a> Juvenal congratulates his friend on +escaping to the country from the hoarse reciter of a frigid +Theseid.<a id="noteref_984" name="noteref_984" href="#note_984"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">984</span></span></a> In the bohemian scenes of Petronius, the inveterate +versifier, who will calmly finish a passage, after being cast +ashore from a shipwreck, makes himself a nuisance by his +recitations in the baths and porticoes of Croton, and is very +properly stoned by a crowd of street boys.<a id="noteref_985" name="noteref_985" href="#note_985"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">985</span></span></a> No aspect of +social life is more prominent in the Letters of Pliny than the +reading of new works, epics, or lyrics, histories, or speeches, +before fashionable assemblies. A liberal patron like Titinius +Capito would sometimes lend a hall for the purpose. But the +reciter had many expenses, from the hire of chairs to the +fees to freedmen and slaves, who acted as <span class="tei tei-hi"><span style="font-style: italic">claqueurs</span></span>. In +the circle of a man like Pliny, to attend these gatherings was +a sacred duty both to letters and to friendship. In a year +when there was a more than usually abundant crop of poets, +the eager advocate could boast that he had failed no one, even +in the month when the courts were busiest.<a id="noteref_986" name="noteref_986" href="#note_986"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">986</span></span></a> Doubtless, many +of the fashionable idlers, who dawdled away their time in the +many resorts devoted to gossip and scandal, were glad to show +themselves in the crowd. Old friends would consider it a +duty to support and encourage the budding literary ambition +of a young aspirant of their set. Some sincere lovers of +literary art would be drawn by a genuine interest and a wish +to maintain the literary tradition, which was already betraying +signs of weakness and decay. But, to a great many, this duty, +<span class="tei tei-pb" id="page173">[pg 173]</span><a name="Pg173" id="Pg173" class="tei tei-anchor"></a>added to the endless round of other social obligations, was +evidently becoming repulsive and wearisome.<a id="noteref_987" name="noteref_987" href="#note_987"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">987</span></span></a> Pliny could +listen with delight and admiration to Sentius Augurinus +reciting his poems for three long days.<a id="noteref_988" name="noteref_988" href="#note_988"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">988</span></span></a> He would calmly +expect his own friends to listen for as many days to a whole +volume of his poems, or to his <span class="tei tei-hi"><span style="font-style: italic">Panegyric</span></span> on Trajan.<a id="noteref_989" name="noteref_989" href="#note_989"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">989</span></span></a> Such was +his high breeding, his kindliness, and such was his passion for +literature in any form or of any quality, that he could hardly +understand how what to him seemed at once a pleasure and +duty should be regarded by others as an intolerable nuisance. +The conduct of such people is treated with some disdain in +one or two of the rare passages in which he writes of his +circle with any severity. Some of these fashionable folk, +after lingering in some place of gossip until the reading was +well advanced, would enter the hall with ostentatious reluctance, +and then leave before the end. Others, with an air +of superiority, would sit in stolid silence and disguise the +slightest expression of interest. This seemed to Pliny, not +only grossly bad manners, but also neglect of a literary duty.<a id="noteref_990" name="noteref_990" href="#note_990"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">990</span></span></a> +The audience should not only encourage honest effort; +they should contribute their judgment to the improvement +of style. Pliny, like Aristotle, has an immense faith in the +collective opinion of numbers, even in matters of artistic +taste.<a id="noteref_991" name="noteref_991" href="#note_991"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">991</span></span></a> He used to read his own pieces to successively wider +circles, each time receiving suggestions for amendment. +Many of Pliny’s Letters, like the dialogue <span class="tei tei-hi"><span style="font-style: italic">De Oratoribus</span></span>, reveal +the keenness with which in those days questions of style were +debated. But, as in the circle of Sidonius, this very energy +of criticism was perhaps due to a dim consciousness of waning +force.<a id="noteref_992" name="noteref_992" href="#note_992"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">992</span></span></a> Pliny, with all his kindly optimism, lets fall a phrase +here and there which betrays an uneasiness about the future +of letters.<a id="noteref_993" name="noteref_993" href="#note_993"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">993</span></span></a> Enthusiasm is failing. Nay, there is a hardly +veiled contempt for that eager mediocrity which Pliny and +Titinius Capito made it a point of honour to encourage. We +feel that we are on the edge of that arid desert of cultivated +<span class="tei tei-pb" id="page174">[pg 174]</span><a name="Pg174" id="Pg174" class="tei tei-anchor"></a>impotence in which the freshness and vigour of Roman +literature was soon mysteriously to disappear. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Great as were the attractions of the capital, its gay social +circles with their multifarious engagements, its games and +spectacles, and literary novelties, yet the most devoted +<span class="tei tei-q">“Ardelio,”</span> in the end, felt the strain and the monotony to be +oppressive.<a id="noteref_994" name="noteref_994" href="#note_994"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">994</span></span></a> Seneca and Pliny, Martial and Juvenal,<a id="noteref_995" name="noteref_995" href="#note_995"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">995</span></span></a> from +various points of view, lament or ridicule the inanity and the +slavery of city life. Roman etiquette was perhaps the most +imperious and exacting that ever existed. Morning receptions, +punctilious attendance at the assumption of the toga, at +betrothals, or the sealing of wills, or the reading of some tedious +epic, advice or support in the law courts, congratulations to +friends on every official success, these duties, and many others, +left men, who had a large circle of acquaintance, hardly a moment +of repose. Hence the rapture with which Pliny escapes to +the stillness of the Laurentine pine woods, or the pure cold +breezes that blew from the Apennines over his Tuscan seat.<a id="noteref_996" name="noteref_996" href="#note_996"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">996</span></span></a> +In these calm solitudes the weary advocate and man of letters +became for a little while his own master, and forgot the din +and crush of the streets, the paltry ambitions, the malevolent +gossip and silly rumours of the great world, in some long-suspended +literary task. There can be no doubt that an intense +enjoyment was becoming more and more felt in country +life. Its unbought, home-grown luxuries, its common sights +and sounds, its antique simplicity, have a strange charm even +for a hardened bohemian like Martial.<a id="noteref_997" name="noteref_997" href="#note_997"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">997</span></span></a> But Pliny, besides this +commoner form of enjoyment, has a keen and exquisite feeling for +beauty of scenery. He loves the amphitheatre of hills, crowned +with immemorial forest that looks down on rich pastoral slope, +or vineyard or meadow, bright with the flowers of spring, and +watered by the winding Tiber; he loves the scenery of Como, +where you watch the fishermen at his toils from some retreat +on the terraced banks.<a id="noteref_998" name="noteref_998" href="#note_998"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">998</span></span></a> Where in ancient literature can you +find a more sharp and clear-cut picture of a romantic scene than +<span class="tei tei-pb" id="page175">[pg 175]</span><a name="Pg175" id="Pg175" class="tei tei-anchor"></a>in his description of the Clitumnus?<a id="noteref_999" name="noteref_999" href="#note_999"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">999</span></span></a> The famous stream rises +under a low hill, shaded by ancient cypresses, and broadens +into a basin in whose glassy ice-cold waters you may count the +pebbles. Soon the current grows broader and swifter, and the +barges are swept along under groves of ash and poplar, which, +so vivid is their reflection, seem to be growing in the river-bed. +Hard by, is a temple of the river-god, with many other chapels, +and a seat of ancient augury; the magic charm of antique religious +awe blends with the witchery of nature, and many a villa +is planted on fair spots along the banks. There was plenty of +sport to be had in the Apennines or the Laurentine woods. But +Pliny was plainly not a real sportsman. He once tells his friend +Tacitus, who seems to have rallied him on this failing, that +although he has killed three boars, he much prefers to sit, +tablets in hand beside the nets, meditating in the silent glade.<a id="noteref_1000" name="noteref_1000" href="#note_1000"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1000</span></span></a> +The country is charming to Pliny, but its greatest charm lies in +the long tranquil hours which can be given to literary musing. +Part of the well-regulated day of Spurinna, a man who had commanded +armies and governed provinces, and who had reached +his seventy-seventh year, is devoted to lyric composition both +in Greek and Latin.<a id="noteref_1001" name="noteref_1001" href="#note_1001"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1001</span></span></a> Pliny once or twice laments the mass +of literary talent which, from diffidence or love of ease, was +buried in these rural retreats.<a id="noteref_1002" name="noteref_1002" href="#note_1002"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1002</span></span></a> There must have been many +a country squire, like that Terentius, who, apparently lost in +bucolic pursuits, surprised his guest by the purity of his taste +and his breadth of culture. We often meet the same buried +talent after nearly four centuries in the pages of Sidonius.<a id="noteref_1003" name="noteref_1003" href="#note_1003"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1003</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The literature of the Flavian age has preserved for us many +pictures of Roman villas. They occupied every variety of site. +They were planted on rocks where the sea-foam flecked their +walls,<a id="noteref_1004" name="noteref_1004" href="#note_1004"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1004</span></span></a> or on inland lakes and rivers, embowered in woods, or +on the spurs of the Apennines, between the ancient forest and +the wealthy plain.<a id="noteref_1005" name="noteref_1005" href="#note_1005"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1005</span></span></a> Some of these mansions were remote and +secluded. But on the Bay of Naples, on the Laurentine +shore or the banks of Lake Como,<a id="noteref_1006" name="noteref_1006" href="#note_1006"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1006</span></span></a> they clustered thickly. +<span class="tei tei-pb" id="page176">[pg 176]</span><a name="Pg176" id="Pg176" class="tei tei-anchor"></a>Building in the days of Domitian was as much the rage as +it was in the days of Horace, and, just as then, all natural +obstacles were defied in preparing a site to the builder’s +taste. In the grounds of Pollius Felix in the <span class="tei tei-hi"><span style="font-style: italic">Silvae</span></span>, whole +hills had been levelled, and rocks had been cleared away to +make a space for the house with its gardens and woodlands.<a id="noteref_1007" name="noteref_1007" href="#note_1007"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1007</span></span></a> +Manlius Vopiscus had built two luxurious seats on opposite +banks of the Anio, where the stream glides silently under +overarching boughs.<a id="noteref_1008" name="noteref_1008" href="#note_1008"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1008</span></span></a> The villas pressed so close to the water +that you could converse, and almost touch hands, across the +interval between them. The love of variety, or the obligation +imposed on senators to invest a third of their fortune in Italian +land,<a id="noteref_1009" name="noteref_1009" href="#note_1009"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1009</span></span></a> may account for the number of country seats possessed +even by men who were not of the wealthiest class.<a id="noteref_1010" name="noteref_1010" href="#note_1010"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1010</span></span></a> Pliny had +villas at Laurentum, at Tifernum Tiberinum, at Beneventum, +and more than two on Lake Como.<a id="noteref_1011" name="noteref_1011" href="#note_1011"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1011</span></span></a> The orator Regulus had +at least five country seats.<a id="noteref_1012" name="noteref_1012" href="#note_1012"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1012</span></span></a> Silius Italicus had several stately +abodes in the same district of Campania, and, with capricious +facility, transferred his affections to each new acquisition.<a id="noteref_1013" name="noteref_1013" href="#note_1013"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1013</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It is by no means an easy task, and perhaps not a very +profitable one, to trace minutely the arrangement of one of +these great houses. Indeed there seems to have been a good +deal of caprice and little care for symmetry in their architecture. +The builder appears to have given no thought to external +effect. To catch a romantic view from the windows, to escape +the sultry heat of midsummer, or woo the brief sunshine of +December, above all to obtain perfect stillness, were the objects +which seem to have dictated the plans of the Roman +architect.<a id="noteref_1014" name="noteref_1014" href="#note_1014"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1014</span></span></a> The Laurentine villa of Pliny and the Surrentine +of Pollius Felix from their windows or colonnades gave glimpses +of forest or mountain, or sea, or fat herds browsing on the +meadow grass, or a view seaward to the islands off the +Cam<span class="tei tei-pb" id="page177">[pg 177]</span><a name="Pg177" id="Pg177" class="tei tei-anchor"></a>panian shore.<a id="noteref_1015" name="noteref_1015" href="#note_1015"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1015</span></span></a> One room admits the morning sun, another is +brightened by the glow of evening. Here is a colonnade +where in winter you can pace up and down with shutters +closed on the weather side, or in spring-time enjoy the scent +of violets and the temperate sunshine.<a id="noteref_1016" name="noteref_1016" href="#note_1016"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1016</span></span></a> In the mansions on +the Anio, there is, according to Statius, an air of everlasting +quietness, never broken even by wandering wind, or ripple +of the stream.<a id="noteref_1017" name="noteref_1017" href="#note_1017"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1017</span></span></a> Pliny has a distant room at Laurentum, to +which even the licensed din of the Saturnalia never penetrates.<a id="noteref_1018" name="noteref_1018" href="#note_1018"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1018</span></span></a> +Thus these villas threw out their chambers far and wide, +meandering in all directions, according to the fancy of the +master, or the charms of the neighbouring scenery. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The luxury of the Roman villa consisted rather in the +spaciousness and variety of building, to suit the changing +seasons, than in furniture for comfort or splendour. There were, +indeed, in many houses some costly articles, tables of citrus and +ivory, and antique vases, of priceless worth.<a id="noteref_1019" name="noteref_1019" href="#note_1019"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1019</span></span></a> But the chambers +of the most stately houses would probably, to modern taste, seem +scantily furnished. It was on the walls and ceiling and columns +that the Roman of taste lavished his wealth. The houses of +Pliny, indeed, seem to have been little adorned by this sort of +costly display.<a id="noteref_1020" name="noteref_1020" href="#note_1020"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1020</span></span></a> But the villa of Pollius Felix, like the baths +of Claudius Etruscus, shone with all the glory of variegated +marbles on plaque and pillar, drawn from the quarries of +Phrygia, Laconia, and Syene, Carystus and Numidia.<a id="noteref_1021" name="noteref_1021" href="#note_1021"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1021</span></span></a> Pliny +confesses that he is not a connoisseur in art. He speaks +with hesitation of the merit of a Corinthian bronze which he +has acquired.<a id="noteref_1022" name="noteref_1022" href="#note_1022"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1022</span></span></a> But he was surrounded in his own class by +artistic enthusiasm, much of it, it is to be feared, pretentious +and ignorant. The dispersion of the artistic wealth of Greek +lands had flooded Italy with the works of the great masters. +Collectors of them, like Silius Italicus, abounded. The +fashion became so general and so imperious, that it penetrated +even into the vulgar circle of people like Trimalchio, who, in +interpreting the subject of the chasing on a cup, could confuse +the Punic and the Trojan wars. In the villas described +<span class="tei tei-pb" id="page178">[pg 178]</span><a name="Pg178" id="Pg178" class="tei tei-anchor"></a>by Statius, it would seem that the art of Apelles, Pheidias, +Myron, and Polycletus adorned the saloons and colonnades.<a id="noteref_1023" name="noteref_1023" href="#note_1023"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1023</span></span></a> +It may be doubted, however, whether many of these works +could claim such illustrious parentage. There was plenty of +facile technique in those days which might easily deceive the +vulgar collector by more or less successful reproduction.<a id="noteref_1024" name="noteref_1024" href="#note_1024"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1024</span></span></a> The +confident claim to artistic discrimination was not less common +in the Flavian age than in later days, and it was probably as +fallible. It is rather suspicious that, in the attempts at +artistic appreciation in this period, attention seems to be +concentrated on the supposed antiquity, rarity, or costliness of +material. There is little in the glowing descriptions in the +<span class="tei tei-hi"><span style="font-style: italic">Silvae</span></span> to indicate a genuine appreciation of real art. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It is possible that the great Roman country seat, in its vast +extent, although not in the stateliness of its exterior, may have +surpassed the corresponding mansions of our time. It was the +expression in stone of the dominant passion of an enormously +wealthy class, intoxicated with the splendour of imperial power, +and ambitious to create monuments worthy of an imperial +race. Moreover, the Roman’s energy always exulted in +triumphing over natural difficulties. Just as he drove his +roads unswerving over mountain and swamp, so he took a +pride in rearing his piles of masonry on the most obstinate +and defiant sites, or even in the middle of the waves. But, in +the extent of their parks, and the variety of floral display, the +Romans of the most luxurious age seldom reached the modern +English standard. The grounds of the villas which, in thick +succession, lined the Laurentine or Campanian shore, cannot +have been very extensive. Pliny has splendid views from his +windows of forest, mountain, and meadow, but the scene lies +plainly beyond the bounds of his demesne.<a id="noteref_1025" name="noteref_1025" href="#note_1025"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1025</span></span></a> The gardens and +shrubberies are very artificial, arranged in terraces or labyrinths +close to the house, or with hedges of box clipped into shapes of +animals along an open colonnade. The hippodrome at his +Tuscan seat, for riding exercise, is formed by lines of box and +laurel and cypress and plane tree. The fig and mulberry +form a garden at the Laurentine villa.<a id="noteref_1026" name="noteref_1026" href="#note_1026"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1026</span></span></a> The cultivated +<span class="tei tei-pb" id="page179">[pg 179]</span><a name="Pg179" id="Pg179" class="tei tei-anchor"></a>flowers are few, only roses and violets. But the Romans made +up for variety by lavish profusion. In the Neronian orgies a +fortune was sometimes spent on Egyptian roses for a single +banquet.<a id="noteref_1027" name="noteref_1027" href="#note_1027"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1027</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +We might almost conjecture how the days passed amid +such scenes, even without any formal diary. But Pliny has +left us two descriptions of a gentleman’s day in the country.<a id="noteref_1028" name="noteref_1028" href="#note_1028"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1028</span></span></a> +Pliny himself, as we might expect, awoke early, about six +o’clock, and in one of those sleeping-rooms, so carefully shut +off from the voices of nature or from household noise, with +shutters still closed, he meditated some literary piece. Then, +calling for his amanuensis, he dictated what he had composed. +About ten or eleven, he passed into a shady cloister, opening +on a bed of violets, or a grove of plane trees, where he +continued his literary work. Then followed a drive, during +which, according to his uncle’s precept and example, his +studies were still continued.<a id="noteref_1029" name="noteref_1029" href="#note_1029"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1029</span></span></a> A short siesta, a walk, declamation +in Greek and Latin, after the habit of Cicero, gymnastic +exercise, and the bath, filled the space till dinner time arrived. +During this meal, a book was read aloud, and the evening +hours were enlivened by acting or music and the society of +friends. Occasional hunting and the cares of a rural estate +came in to vary this routine. The round of Spurinna’s day, +which excited Pliny’s admiration by its rigid regularity, is +pretty much the same as his own, except that Spurinna +seems to have talked more and read less.<a id="noteref_1030" name="noteref_1030" href="#note_1030"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1030</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +To the ordinary English squire Pliny’s studious life in the +country would not seem very attractive. And his pretence +of sport was probably ridiculed even in his own day.<a id="noteref_1031" name="noteref_1031" href="#note_1031"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1031</span></span></a> But +his Letters give glimpses of a rural society which, both in its +pleasures and its cares, has probably been always much the +same from one age to another in Europe. On his way to +Como, Pliny once turned aside for a couple of days to his +Tuscan estate, to join in the dedication of a temple which he +had built for the people of Tifernum Tiberinum. The consecration +was to be followed by a dinner to his good neighbours, +who had elected him patron of their township, who were +very proud of his career, and greeted him warmly whenever +<span class="tei tei-pb" id="page180">[pg 180]</span><a name="Pg180" id="Pg180" class="tei tei-anchor"></a>he came among them.<a id="noteref_1032" name="noteref_1032" href="#note_1032"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1032</span></span></a> There is also the record of the restoration, +in obedience to the warning of a diviner, of an ancient +temple of Ceres on his lands, with colonnades to shelter the +worshippers who frequented the shrine. And the venerable +wooden statue of the goddess, which was much decayed, had +to be replaced by a more artistic image. But the life of a +Roman proprietor, of course, had its prosaic and troublesome +side which Pliny does not conceal. There is an interesting +letter in which he consults a friend on the question of the +purchase of an estate.<a id="noteref_1033" name="noteref_1033" href="#note_1033"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1033</span></span></a> It adjoined, or rather cut into his +own lands. It could be managed by the same bailiff, and +the same staff of labourers and artisans would serve for both +estates. On the other hand, Pliny thinks, it is better not +to put too many eggs into one basket. It is more prudent +to have estates widely dispersed, and thus less exposed to a +single stroke of calamity. Moreover this estate, however +tempting, with its fertile, well-watered meadows, its vineyards +and woods, is burdened by an insolvent tenantry, who, through +faulty management, have been allowed to fall into arrear. +Pliny, however, is tempted to buy at a greatly reduced price,<a id="noteref_1034" name="noteref_1034" href="#note_1034"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1034</span></span></a> +and, in order to meet the payment, although his wealth is +nearly all in land, he can call in some loans at interest, and +the balance can be borrowed from his father-in-law, whose +purse is always at his disposal. Pliny was sometimes worried +by the complaints of the people on his estates, and finds it +very difficult to secure solvent tenants on a five years lease. +He made liberal remissions of rent, but arrears went on +accumulating, until the tenant in despair gave up any attempt +to repay his debt. In this extremity, Pliny resolved to adopt +a different system of letting. He substituted for a fixed rent +a certain proportion of the produce,<a id="noteref_1035" name="noteref_1035" href="#note_1035"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1035</span></span></a> in fact the métayer +system, and employed some of his people to see that the +returns were not fraudulently diminished. At another time +he is embarrassed by finding that, owing to a bad vintage, +<span class="tei tei-pb" id="page181">[pg 181]</span><a name="Pg181" id="Pg181" class="tei tei-anchor"></a>the men who have bought his grapes in advance are going to +be heavy losers. He makes a uniform remission to all of +about twelve per cent. But he gives an additional advantage to +the large buyers, and to those who had been prompt in their +payments.<a id="noteref_1036" name="noteref_1036" href="#note_1036"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1036</span></span></a> It is characteristic of the man that he says, quite +naturally, that the landlord should share with his tenant such +risks from the fickleness of nature. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +So good a man was sure to be far more afflicted by the +troubles of his dependents than by any pecuniary losses of his +own. One year, there were many deaths among his slaves. +Pliny feels this acutely, but he consoles himself by the reflection +that he has been liberal in manumission, and still more liberal in +allowing his slaves to make their wills, the validity of which he +maintains as if they were legal instruments.<a id="noteref_1037" name="noteref_1037" href="#note_1037"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1037</span></span></a> If Pliny shows +a little too much self-complacency in this human sympathy, +there can be no doubt that, like Seneca, he felt that slaves +were humble friends, men of the same flesh and blood as the +master, and that the master has a moral duty towards them, +quite apart from the legal conventions of Rome.<a id="noteref_1038" name="noteref_1038" href="#note_1038"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1038</span></span></a> When his +wife’s grandfather proposed to make numerous manumissions, +Pliny rejoiced greatly at the accession of so many new citizens +to the municipality.<a id="noteref_1039" name="noteref_1039" href="#note_1039"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1039</span></span></a> When his favourite reader, Encolpius, +was seized with hemorrhage, Pliny displayed a genuine and most +affectionate concern for the humble partner of his studies.<a id="noteref_1040" name="noteref_1040" href="#note_1040"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1040</span></span></a> +Another member of his household, a freedman named Zosimus, +suffered from the same malady. Zosimus seems to have +been a most excellent, loyal, and accomplished man. He was +very versatile, a comedian, a musician, a tasteful reader of +every kind of literature.<a id="noteref_1041" name="noteref_1041" href="#note_1041"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1041</span></span></a> His patron sent him to Egypt to +recruit his health. But, from putting too great a strain upon +his voice, he had a return of his dangerous illness, and once +more needed change of air. Pliny determined to send him to +the Riviera, and begs a friend, Paulinus, to let Zosimus have the +use of his villa and all necessary attention, for which Pliny will +<span class="tei tei-pb" id="page182">[pg 182]</span><a name="Pg182" id="Pg182" class="tei tei-anchor"></a>bear the cost.<a id="noteref_1042" name="noteref_1042" href="#note_1042"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1042</span></span></a> In his social relations with his freedmen Pliny +always shows himself the perfect, kindly gentleman. Juvenal +and Martial poured their scorn on those unequal dinners, where +the guests were graduated, and where poorer wine and coarser +viands were served out to those of humble degree.<a id="noteref_1043" name="noteref_1043" href="#note_1043"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1043</span></span></a> Pliny +was present at one of these entertainments, and he expresses +his contempt for the vulgar host in terms of unwonted energy.<a id="noteref_1044" name="noteref_1044" href="#note_1044"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1044</span></span></a> +His own freedmen, as he tells a fellow-guest, are entertained as +equals at his table. If a man fears the expense, he can find a +remedy by restraining his own luxury, and sharing the plain +fare which he imposes on his company. Pliny’s relations +with his slaves and freedmen were very like those which the +kindly English squire cultivates towards his household and +dependents. The affectionate regret for a good master or +mistress, recorded on many an inscription of that age,<a id="noteref_1045" name="noteref_1045" href="#note_1045"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1045</span></span></a> shows +that Pliny’s household was by no means a rare exception. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Yet the Letters of Pliny, with all their charity and +tranquil optimism, reveal now and then a darker side of +household slavery. A man of praetorian rank named Largius +Macedo, who forgot, or perhaps too vividly remembered, his +own servile origin, was known as a cruel and haughty master. +While he was enjoying the bath in his Formian villa, he was +suddenly surrounded by a throng of angry slaves who, with +every expression of hatred and loathing, inflicted on him such +injuries that he was left for dead on the glowing pavement. +He seemed, or pretended for a while, to be dead. A few who +remained faithful took up the apparently lifeless corpse, amid +the shrieks of his concubines, and bore him into the Frigidarium. +The coolness and the clamour recalled him from his +swoon. The would-be murderers meanwhile had fled, but many +of them were caught in the end, and the outrage was sternly +avenged.<a id="noteref_1046" name="noteref_1046" href="#note_1046"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1046</span></span></a> In another letter, Pliny tells the tale of the +mysterious disappearance of one Metilius Crispus, a citizen +of Como, for whom Pliny had obtained equestrian rank, and +made him a gift of the required HS.400,000. Metilius set +out on a journey and was never heard of again.<a id="noteref_1047" name="noteref_1047" href="#note_1047"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1047</span></span></a> It is +<span class="tei tei-pb" id="page183">[pg 183]</span><a name="Pg183" id="Pg183" class="tei tei-anchor"></a>significant that of the slaves who attended him no one ever +reappeared. Amid such perils, says Pliny, do we masters live, +and no kindness can relieve us from alarm. Seneca remarks +that the master’s life is continually at the mercy of his slaves.<a id="noteref_1048" name="noteref_1048" href="#note_1048"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1048</span></span></a> +And the cruel stringency of legislation shows how real was the +peril. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Pliny was only an infant in the evil days when suicide +was the one refuge from tyranny, when the lancet so often +opened the way to <span class="tei tei-q">“eternal freedom.”</span> Yet, even in his later +years, men not unfrequently escaped from intolerable calamity +or incurable disease by a voluntary death.<a id="noteref_1049" name="noteref_1049" href="#note_1049"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1049</span></span></a> The morality +of suicide was long a debated question. There were strict +moralists who maintained that it was never lawful to quit +one’s post before the final signal to retreat. Men like Seneca +regarded it as a question to be determined by circumstances +and motives.<a id="noteref_1050" name="noteref_1050" href="#note_1050"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1050</span></span></a> He would not palliate wild, impetuous self-murder, +without a justifying cause. On the other hand, there +might be, especially under a monster like Nero, cases in which +it were mere folly not to choose an easy emancipation rather +than a certain death of torture and ignominy. Eternal law, +which has assigned a single entrance to this life, has mercifully +allowed us many exits. Any death is preferable to servitude.<a id="noteref_1051" name="noteref_1051" href="#note_1051"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1051</span></span></a> +So, in the case of disease and old age, it is merely a question +whether the remainder of life is worth living. If the mental +powers are falling into irreparable decay, if the malady is +tormenting and incurable, Seneca would permit the rational +soul to quit abruptly its crumbling tenement, not to escape +pain or weakness, but to shake off the slavery of a worthless +life.<a id="noteref_1052" name="noteref_1052" href="#note_1052"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1052</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Pliny was not a philosopher, and had no elaborate theory of +suicide or of anything else. But his opinion on the question +may be gathered from his remarks on the case of Titius Aristo, +the learned jurist. To rush on death, he says, is a vulgar, +<span class="tei tei-pb" id="page184">[pg 184]</span><a name="Pg184" id="Pg184" class="tei tei-anchor"></a>commonplace act. But to balance the various motives, and make +a deliberate and rational choice may, in certain circumstances, +be the proof of a lofty mind.<a id="noteref_1053" name="noteref_1053" href="#note_1053"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1053</span></span></a> The cases of suicide described +in the Letters are nearly always cases of incurable or prolonged +disease. The best known is that of the luxurious Silius +Italicus, who starved himself to death in his seventy-fifth year.<a id="noteref_1054" name="noteref_1054" href="#note_1054"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1054</span></span></a> +He was afflicted with an incurable tumour, almost the only +trouble in his long and happy life. Corellius Rufus, who had +watched over Pliny’s career with almost parental care,<a id="noteref_1055" name="noteref_1055" href="#note_1055"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1055</span></span></a> chose +to end his life in a similar manner. Pliny was immensely +saddened by the close of a life which seemed to enjoy so many +blessings, high character, great reputation and influence, family +love and friendship. Yet he does not question the last resolve +of Corellius. In his thirty-third year he had been seized with +hereditary gout. During the period of vigorous manhood, he +had warded off its onsets by an extreme abstinence. But as +old age crept on, its tortures, wracking every limb, became +unendurable, and Corellius determined to put an end to the +hopeless struggle. His obstinacy was proof against all the +entreaties of his wife and friends, and Pliny, who was called +in as a last resource, came only to hear the physician repelled +for the last time with a single energetic word.<a id="noteref_1056" name="noteref_1056" href="#note_1056"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1056</span></span></a> Sailing once +on Lake Como, Pliny heard from an old friend the tragic tale +of a double suicide from a verandah overhanging the lake. +The husband had long suffered from a loathsome and hopeless +malady. His wife insisted on knowing the truth, and, when +it was revealed to her, she nerved him to end the cruel ordeal, +and promised to bear him company. Bound together, the pair +took the fatal leap.<a id="noteref_1057" name="noteref_1057" href="#note_1057"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1057</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +In spite of his charity and optimism,<a id="noteref_1058" name="noteref_1058" href="#note_1058"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1058</span></span></a> it would not be altogether +true to say that Pliny was blind to the faults and vices +of his time. He speaks, with almost Tacitean scorn, of the +rewards which awaited a calculating childlessness, and of the +<span class="tei tei-pb" id="page185">[pg 185]</span><a name="Pg185" id="Pg185" class="tei tei-anchor"></a>eager servility of the will-hunter.<a id="noteref_1059" name="noteref_1059" href="#note_1059"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1059</span></span></a> In recommending a tutor for +the son of Corellia Hispulla, he regards the teacher’s stainless +character as of paramount importance in an age of dangerous +licence, when youth was beset with manifold seductions.<a id="noteref_1060" name="noteref_1060" href="#note_1060"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1060</span></span></a> He +blushes for the degradation of senatorial character displayed in +the scurrilous or obscene entries which were sometimes found on +the voting tablets of the august body.<a id="noteref_1061" name="noteref_1061" href="#note_1061"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1061</span></span></a> The decline of modesty +and courteous deference in the young towards their elders +greatly afflicted so courteous a gentleman. There seemed to be +no respect left for age or authority. With their fancied omniscience +and intuitive wisdom, young men disdain to learn from +any one or to imitate any example; they are their own models.<a id="noteref_1062" name="noteref_1062" href="#note_1062"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1062</span></span></a> +Among the many spotless and charming women of Pliny’s +circle, there is one curious exception, one, we may venture to +surmise, who had been formed in the Neronian age. Ummidia +Quadratilla was a lady of the highest rank, who died at the age +of eighty in the middle of the reign of Trajan.<a id="noteref_1063" name="noteref_1063" href="#note_1063"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1063</span></span></a> She preserved +to the end an extraordinary health and vigour, and evidently +enjoyed the external side of life with all the zest of the old +days of licence in her youth. Her grandson, who lived under +her roof, was one of Pliny’s dearest friends, a spotless and +almost puritanical character. Ummidia, even in her old age, +kept a troop of pantomimic artistes, and continued to enjoy +their doubtful exhibitions. But her grandson would never +witness them, and, it must be said, Ummidia respected and +even encouraged a virtue superior to her own. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It has been remarked that, in nearly all these cases, where +Pliny has any fault to find with his generation, the evil seems +to be only a foil for the virtue of some of his friends. Even in +his own day, there were those who criticised him for his extravagant +praise of the people he loved. He takes the censure +as a compliment, preferring the kind-heartedness which is +occasionally deceived, to the cold critical habit which has +lost all illusions.<a id="noteref_1064" name="noteref_1064" href="#note_1064"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1064</span></span></a> Pliny belonged to a caste who were linked +<span class="tei tei-pb" id="page186">[pg 186]</span><a name="Pg186" id="Pg186" class="tei tei-anchor"></a>to one another by the strongest ties of loyalty and tradition.<a id="noteref_1065" name="noteref_1065" href="#note_1065"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1065</span></span></a> +The members of it were bound to support one another by +counsel, encouragement, and influence, they were expected +to help a comrade’s advancement in the career of honours, to +applaud and stimulate his literary ambition, to be prodigal of +sympathy or congratulation or pecuniary help in all the vicissitudes +of public or private life.<a id="noteref_1066" name="noteref_1066" href="#note_1066"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1066</span></span></a> The older men, who had borne +the weight of great affairs, recognised the duty of forming the +character of their juniors by precept and criticism. In this +fashion the old soldier Spurinna, on his morning drive, would +pour forth to some young companion the wealth of his long experience. +In this spirit Verginius Rufus and Corellius stood by +Pliny throughout his official career, to guide and support him.<a id="noteref_1067" name="noteref_1067" href="#note_1067"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1067</span></span></a> +Pliny, in his turn, was always lavish of this kind of help, and +deemed it a matter of pride and duty to afford it. Sometimes +he solicits office for a friend’s son, or commends a man to the +emperor for the <span class="tei tei-hi"><span style="font-style: italic">Jus trium liberorum</span></span>.<a id="noteref_1068" name="noteref_1068" href="#note_1068"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1068</span></span></a> Sometimes he applauds +the early efforts of a young pleader at the bar, or gives him +counsel as to the causes which he should undertake, or the +discipline necessary for oratorical success.<a id="noteref_1069" name="noteref_1069" href="#note_1069"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1069</span></span></a> He was often consulted +about the choice of a tutor for boys, and he responded +with all the earnestness of a man who believed in the infinite +importance of sound influence in the early years of life.<a id="noteref_1070" name="noteref_1070" href="#note_1070"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1070</span></span></a> To +his older friends he would address disquisitions on style, consolations +in bereavement, congratulations on official preferment, +descriptions of some fair scene or picturesque incident in rural +life. He often wrote, like Symmachus, merely to maintain +the connection of friendly sympathy by a chat on paper. His +vanity is only too evident in some of these letters. But it is, +after all, an innocent vanity and the consuming anxiety to +cherish the warmth and solidarity of friendship, and a high +tone in the great class to which he belonged, might well cover +even graver faults. If there was too much self-indulgence in +<span class="tei tei-pb" id="page187">[pg 187]</span><a name="Pg187" id="Pg187" class="tei tei-anchor"></a>that class, if they often abandoned themselves to the seductions +of ease and literary trifling in luxurious retreats, it is also to +be remembered that a man of rank paid heavily for his place +in Roman society, both in money and in the observance of a +very exacting social code. And no one recognised the obligation +with more cheerful alacrity than Pliny. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Pliny felt a genuine anxiety that young men of birth should +aim at personal distinction. Any gleam of generous ambition, +any sign of strenuous energy, which might save a young +aristocrat from the temptations of ease and wealth, were hailed +by him with unaffected delight. He was evidently very susceptible +to the charm of manner which youths of this class +often possess. When to that was added strength of character, +his satisfaction was complete. Hence his delight when Fuscus +Salinator and Ummidius Quadratus, of the very cream of +the Roman nobility, entered on the conflicts of the Centumviral +Court.<a id="noteref_1071" name="noteref_1071" href="#note_1071"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1071</span></span></a> And indeed these young men appear to have +had many graces and virtues. Salinator, in particular, with +exquisite literary culture, had a mingled charm of boyish +simplicity, gravity, and sweetness.<a id="noteref_1072" name="noteref_1072" href="#note_1072"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1072</span></span></a> Asinius Bassus, the son +of Asinius Rufus, was another of this promising band of youth, +blameless, learned, and diligent, whom Pliny commends for the +quaestorship to Fundanus, then apparently designated as consul.<a id="noteref_1073" name="noteref_1073" href="#note_1073"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1073</span></span></a> +There is no more genuine feeling in the Letters than the grief +of Pliny for the early death of Junius Avitus, another youth +of high promise. Pliny had formed his character, and supported +him in his candidature for office. He had helped him +with advice in his studies, or in his administrative duties. +Avitus repaid all this paternal care by a docility and deference +which were becoming rare among the young men of the day. +Winning the affection and confidence of his elders in the +service, Avitus was surely destined to develop into one of those +just and strenuous imperial officers, like Corbulo or Verginius +Rufus, many of whom have left only a name on a brief inscription, +but who were the glory and strength of the Empire +in the times of its deepest degradation. But all such hopes for +Avitus were extinguished in a day. +</p> + +<span class="tei tei-pb" id="page188">[pg 188]</span><a name="Pg188" id="Pg188" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The upright and virtuous men of Pliny’s circle, Corellius +Rufus, Titinius Capito the historian, Pegasus the learned +jurist, Trebonius Rufus the magistrate who suppressed the +games at Vienne, Junius Mauricus, who would have denied +them to the capital, and many others of the like stamp, have +often been used to refute the pessimism of Juvenal. We have +in a former chapter seen reason to believe that the satirist’s +view of female character needs to be similarly rectified. Even +in the worst reigns the pages of Tacitus reveal to us strong +and pure women, both in the palace and in great senatorial +houses. In the wide philosophic class there was probably +many an Arria and Plotina. In the <span class="tei tei-hi"><span style="font-style: italic">Agricola</span></span>, and in Seneca’s +letters to Marcia and Helvia, we can see that, even at the +darkest hour, there were homes with an atmosphere of old +Roman self-restraint and sobriety, where good women wielded +a powerful influence over their husbands and their sons, +and where the examples of the old Republic were used, +as Biblical characters with us, to fortify virtue.<a id="noteref_1074" name="noteref_1074" href="#note_1074"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1074</span></span></a> Seneca, in +his views about women, as in many other things, is essentially +modern. He admires indeed the antique ideal of self-contained +strength and homely virtue. But he also believes +in the equal capacity of women for culture, even in the field of +philosophy, and he half regrets that an old-fashioned prejudice +had debarred Helvia from receiving a philosophic discipline.<a id="noteref_1075" name="noteref_1075" href="#note_1075"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1075</span></span></a> +Tacitus and Pliny, who had no great faith in philosophy as a +study for men, would hardly have recommended it for women. +But they lived among women who were cultivated in the +best sense. Pliny’s third wife, Calpurnia, was able to give +him the fullest sympathy in his literary efforts.<a id="noteref_1076" name="noteref_1076" href="#note_1076"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1076</span></span></a> But her +fame, of which she probably little dreamt, is founded on her +purity and sweetness of character. Her ancestors, like Pliny’s, +belonged to the aristocracy of Como. Her aunt, Calpurnia +Hispulla, who was a dear friend of Pliny’s mother, had watched +over her during the years of girlhood with a sedulous care +which made her an ideal wife. What Calpurnia was like as a +girl, we may probably picture to ourselves from the prose elegy +<span class="tei tei-pb" id="page189">[pg 189]</span><a name="Pg189" id="Pg189" class="tei tei-anchor"></a>of Pliny on the death of the young daughter of Minutius +Fundanus.<a id="noteref_1077" name="noteref_1077" href="#note_1077"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1077</span></span></a> It is the picture of a beautiful character, and a +fair young life cut off too soon. The girl had not yet reached +her fourteenth year. She was already betrothed when she +was seized with a fatal sickness. Her sweet girlish modesty, +which was combined with a matronly gravity, charmed all her +father’s friends. She had love for all the household, her tutors +and slaves, nurses and maids. A vigorous mind triumphed +over bodily weakness, and she passed through her last illness +with a sweet patience, encouraging her father and sister to +bear up, and showing no shrinking from death. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Although we know of a good many happy wedded lives in +that age,<a id="noteref_1078" name="noteref_1078" href="#note_1078"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1078</span></span></a> there is no picture so full of pure devotion and tenderness +as that which we have in Pliny’s letters to Calpurnia. They +are love-letters in the best sense and the most perfect style.<a id="noteref_1079" name="noteref_1079" href="#note_1079"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1079</span></span></a> +Pliny’s youth was long past when he won the hand of Calpurnia, +yet their love for one another is that of boy and girl. When +she has to go into Campania for her health, he is racked with +all sorts of anxiety about her, and entreats her to write once, +or even twice, a day. Pliny reads her letters over and over +again, as if they had just come. He has her image before him +by night, and at the wonted hour by day his feet carry him to +her vacant room. His only respite from these pains of a lover +is while he is engaged in court. Pliny had frequent care about +Calpurnia’s health. They did not belong to the hideous class +who preferred <span class="tei tei-q">“the rewards of childlessness,”</span> but their hopes +of offspring were dashed again and again. These griefs were +imparted to Calpurnia’s aunt, and to her grandfather, Calpurnius +Fabatus, a generous old squire of Como, who was as anxious as +Pliny to have descendants of his race. At the time of the old +man’s death, Calpurnia was with her husband in Bithynia, and +she wished to hasten home at once to console her aunt. Pliny, +not having time to secure the emperor’s sanction, gave her +the official order for the use of the public post on her journey +back to Italy. In answer to his letter of explanation and +excuse, Trajan sent his approval in his usual kind and +courteous style. This is the last glimpse we have of Pliny +and Calpurnia.<a id="noteref_1080" name="noteref_1080" href="#note_1080"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1080</span></span></a> +</p> + +<span class="tei tei-pb" id="page190">[pg 190]</span><a name="Pg190" id="Pg190" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Pliny’s character, as displayed in his Letters, is the embodiment +of the finest moral tone of the great age which had +opened when he died, in kindlier or juster treatment of the +slave, in high respect for women, in conscientious care for the +education of the young, in beneficent provision for the helpless +and distressed. But it would be a mistaken view to regard +these ideas as an altogether new departure. It is dangerous +to assert that anything is altogether new in Roman social +history. The truth is that the moral sentiment in which these +movements took their rise had been for generations in the air. +It was diffused by the Stoic preaching of the brotherhood and +equality of men as fellow-citizens of one great commonwealth. +The duty of redeeming the captive and succouring the poor +had been preached by Cicero a century and a half before Pliny’s +Letters appeared.<a id="noteref_1081" name="noteref_1081" href="#note_1081"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1081</span></span></a> Horace had, a few years later, asked the +searching question, <span class="tei tei-q">“Why should the worthy be in want while +you have wealth?”</span><a id="noteref_1082" name="noteref_1082" href="#note_1082"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1082</span></span></a> Seneca preaches, with the unction of +an evangelist, all the doctrines on which the humane legislation +of the Antonine age was founded, all the principles +of humanity and charity of every age. He asserts the +natural equality of bond and free, and the claim of the +slave to kindness and consideration.<a id="noteref_1083" name="noteref_1083" href="#note_1083"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1083</span></span></a> He brands in many +a passage the cruelty and contempt of the slaveholder. He +preaches tolerance of the froward, forgiveness of insult and +injury.<a id="noteref_1084" name="noteref_1084" href="#note_1084"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1084</span></span></a> He enforces the duty of universal kindness and helpfulness +by the example of God, who is bounteous and merciful +even to the evildoer.<a id="noteref_1085" name="noteref_1085" href="#note_1085"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1085</span></span></a> Juvenal was little of a philosopher, but +he had unconsciously drunk deep of the gospel of philosophy. +Behind all his bitter pessimism there is a pure and lofty moral +tone which sometimes almost approaches the ideal of charity +in S. Paul. The slave whom we torture or insult for some +slight negligence is of the same elements as we are.<a id="noteref_1086" name="noteref_1086" href="#note_1086"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1086</span></span></a> The +purity of childhood is not to be defiled by the ribaldry of the +banquet and the example of a mother’s intrigues or a father’s +brutal excesses.<a id="noteref_1087" name="noteref_1087" href="#note_1087"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1087</span></span></a> Revenge is the pleasure of a puny soul.<a id="noteref_1088" name="noteref_1088" href="#note_1088"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1088</span></span></a> +<span class="tei tei-pb" id="page191">[pg 191]</span><a name="Pg191" id="Pg191" class="tei tei-anchor"></a>The guilty may be left to the scourge of the unseen inquisitor. +Juvenal regards the power of sympathy for any human grief +or pain as the priceless gift of Nature, <span class="tei tei-q">“who has given us tears.”</span><a id="noteref_1089" name="noteref_1089" href="#note_1089"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1089</span></span></a> +It is by her command that we mourn the calamity of a friend +or the death of the babe <span class="tei tei-q">“too small for the funeral pyre.”</span> The +scenes of suffering and pity which the satirist has sketched in +some tender lines were assuredly not imaginary pictures. We are +apt to forget, in our modern self-complacency, that, at least among +civilised races, human nature in its broad features remains +pretty much the same from age to age. On an obscure epitaph +of this period you may read the words—<span class="tei tei-hi"><span style="font-style: italic">Bene fac, hoc tecum +feres.</span></span><a id="noteref_1090" name="noteref_1090" href="#note_1090"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1090</span></span></a> Any one who knows the inscriptions may be inclined +to doubt whether private benefactions under the Antonines +were less frequent and generous than in our own day. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The duties of wealth, both in Greece and Rome, were at +all times rigorously enforced by public opinion. The rich had +to pay heavily for their honours and social consideration in +the days of Cicero, and in the days of Symmachus, as they +had in the days of Pericles.<a id="noteref_1091" name="noteref_1091" href="#note_1091"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1091</span></span></a> They had to contribute to the +amusement of the people, and to support a crowd of clients +and freedmen. In the remotest municipality, the same +ambitions and the same social demands, as we shall show +in the next chapter, put an enormous strain on the resources +of the upper class. Men must have often ruined themselves +by this profuse liberality. In the reign of Augustus a great +patron had several times given a favourite freedman sums of +£3000 or £4000. The patron’s descendant in the reign of +Nero had to become a pensioner of the emperor. Juvenal and +Martial reveal the clamorous demands by which the great +patron was assailed.<a id="noteref_1092" name="noteref_1092" href="#note_1092"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1092</span></span></a> The motives for this generosity of the +wealthy class were at all times mixed and various. But in +our period, the growth of a pure humane charity is unmistakable, +of a feeling of duty to the helpless, whether +young or old. The State had from the time of the Gracchi +taken upon itself the immense burden of providing food for a +quarter of a million of the proletariat of Rome. But in the +<span class="tei tei-pb" id="page192">[pg 192]</span><a name="Pg192" id="Pg192" class="tei tei-anchor"></a>days of Pliny it recognised fresh obligations. The importance +of education and the growth of poverty appealed powerfully +to a ruling class, which, under the influence of philosophy, was +coming to believe more and more in the duty of benevolence +and of devotion to things of the mind. All the emperors +from Vespasian to M. Aurelius made liberal provision for the +higher studies.<a id="noteref_1093" name="noteref_1093" href="#note_1093"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1093</span></span></a> But this endowment of culture, which in +the end did harm as well as good, is not so interesting to us +as the charitable foundations for the children of the poor. +It was apparently the emperor Nerva, the rigid economist +who sold the imperial furniture and jewels to replenish the +treasury,<a id="noteref_1094" name="noteref_1094" href="#note_1094"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1094</span></span></a> who first made provision for the children of needy +parents throughout Italy. But epigraphy tells us more than +literary history of the charity of the emperors. The tablet of +Veleia is a priceless record of the charitable measures adopted +by Trajan. The motive of the great emperor was probably, +as his panegyrist suggests, political as much as benevolent.<a id="noteref_1095" name="noteref_1095" href="#note_1095"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1095</span></span></a> +He may have wished to encourage the rearing of children who +should serve in the armies of the State, as well as to relieve +distress. The provision was even more evidently intended to +stimulate agriculture. The landed proprietors of the place, to +the number of forty-six, received on mortgage a loan from the +State of about £10,000 in our money, at an interest of five per +cent, which was less than half the usual rate of that time.<a id="noteref_1096" name="noteref_1096" href="#note_1096"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1096</span></span></a> +The interest was appropriated to the maintenance of 300 +poor children, at the rate of about £1:11s. a year for +each male child, and £1 for each girl. The illegitimate +children, who, it may be noted, were only two or three out of +so many, received a smaller allowance. The boys were supported +till their eighteenth year, the girls till fourteen. It +was a bold and sagacious attempt to encourage Italian agriculture, +to check the ominous depopulation of Italy,<a id="noteref_1097" name="noteref_1097" href="#note_1097"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1097</span></span></a> and to +answer the cry of the poor. Hadrian continued and even +added to the benefaction of Trajan.<a id="noteref_1098" name="noteref_1098" href="#note_1098"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1098</span></span></a> Antoninus Pius, in +<span class="tei tei-pb" id="page193">[pg 193]</span><a name="Pg193" id="Pg193" class="tei tei-anchor"></a>honour of his wife Faustina, established a foundation for +young girls who were to be called by her not altogether unspotted +name.<a id="noteref_1099" name="noteref_1099" href="#note_1099"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1099</span></span></a> A similar charity was founded in honour of +her daughter by M. Aurelius.<a id="noteref_1100" name="noteref_1100" href="#note_1100"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1100</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +But, while the emperors were responding to the call of +charity by using the resources of the State, it is clear, from +the Letters of Pliny and from the inscriptions, that private +benevolence was even more active. Pliny has a conception +of the uses and responsibilities of wealth which, in spite of +the teaching of Galilee, is not yet very common. Although +he was not a very wealthy man, he acted up to his principles +on a scale and proportion which only a few of our millionaires +have yet reached. The lavish generosity of Pliny is a +commonplace of social history. We have not the slightest +wish to detract from the merited fame of that kindliest of +Roman gentlemen. But a survey of the inscriptions may +incline the inquirer to believe that, according to their means, +there were many men and women in obscure municipalities +all over the world, who were as generous and public-spirited +as Pliny.<a id="noteref_1101" name="noteref_1101" href="#note_1101"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1101</span></span></a> With Pliny, as with those more obscure benefactors, +the impelling motive was love for the parent city or +the village which was the home of their race, and where the +years of youth had been passed. Pliny, the distinguished +advocate, the famous man of letters, the darling of Roman +society, still remained the loyal son of Como, from which his +love never strays.<a id="noteref_1102" name="noteref_1102" href="#note_1102"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1102</span></span></a> He followed and improved upon the +example of his father in munificence to his native place.<a id="noteref_1103" name="noteref_1103" href="#note_1103"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1103</span></span></a> +He had little liking for games and gladiatorial shows, which +were the most popular objects of liberality in those days. But +he gave a sum of nearly £9000 for the foundation of a town +library, with an annual endowment of more than £800 to +maintain it.<a id="noteref_1104" name="noteref_1104" href="#note_1104"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1104</span></span></a> Finding that promising youths of Como had +to resort to Milan for their higher education, he offered to +<span class="tei tei-pb" id="page194">[pg 194]</span><a name="Pg194" id="Pg194" class="tei tei-anchor"></a>contribute one-third of the expense of a high school at Como, +if the parents would raise the remainder. The letter which +records the offer shows Pliny at his best, wise and thoughtful +as well as generous.<a id="noteref_1105" name="noteref_1105" href="#note_1105"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1105</span></span></a> He wishes to keep boys under the +protection of home influence, to make them lovers of their +mother city; and he limits his benefaction in order to +stimulate the interest of the parents in the cause of education, +and in the appointment of the teachers. Another sum of +between £4000 and £5000 he gave to Como for the support +of boys and girls of the poorer class.<a id="noteref_1106" name="noteref_1106" href="#note_1106"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1106</span></span></a> He also left more than +£4000 for public baths, and a sum of nearly £16,000 to +his freedmen, and for communal feasts. On two of his estates +he built or repaired temples at his own expense.<a id="noteref_1107" name="noteref_1107" href="#note_1107"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1107</span></span></a> His private +benefactions were on a similar scale. It is not necessary to +adopt the cynical conclusion that Pliny has told us all his +liberality. The kindly delicacy with which Pliny claims the +right of a second father to make up the dowry of the daughter +of his friend Quintilian, might surely save him from such an +imputation.<a id="noteref_1108" name="noteref_1108" href="#note_1108"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1108</span></span></a> In the same spirit he offers to Romatius Firmus +the £2500 which was needed to raise his fortune to the level +of equestrian rank.<a id="noteref_1109" name="noteref_1109" href="#note_1109"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1109</span></span></a> When the philosophers were banished by +Domitian, Pliny, who was then praetor, at the most imminent +risk visited his friend Artemidorus, and lent him, free of +interest, a considerable sum of money.<a id="noteref_1110" name="noteref_1110" href="#note_1110"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1110</span></span></a> The daughter of one of +his friends was left with an embarrassed estate; Pliny took up +all the debts and left Calvina with an inheritance free from +all burdens.<a id="noteref_1111" name="noteref_1111" href="#note_1111"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1111</span></span></a> He gave his old nurse a little estate which cost +him about £800.<a id="noteref_1112" name="noteref_1112" href="#note_1112"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1112</span></span></a> But the amount of this good man’s gifts, +which might shame a modern testator with ten times his +fortune, is not so striking as the kindness which prompted +them, and the modest delicacy with which they were made. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Yet Pliny, as we have said, is only a shining example of a +numerous class of more obscure benefactors. For a thousand +who know his Letters, there are few who have read the stone +records of similar generosity. Yet these memorials abound for +those who care to read them. And any one who will spend a +few days, or even a few well-directed hours, in examining the +<span class="tei tei-pb" id="page195">[pg 195]</span><a name="Pg195" id="Pg195" class="tei tei-anchor"></a>inscriptions of the early Empire, will find many a common, self-complacent +prejudice melting away. He will discover a profusion +of generosity to add to the beauty, dignity, or convenience +of the parent city, to lighten the dulness of ordinary life, to bring +all ranks together in common scenes of enjoyment, to relieve want +and suffering among the indigent. The motives of this extraordinary +liberality were indeed often mixed, and it was, from +our point of view, often misdirected. The gifts were sometimes +made merely to win popularity, or to repay civic honours +which had been conferred by the populace. They were too +often devoted to gladiatorial shows and other exhibitions which +only debased the spectators. Yet the greatest part of them +were expended on objects of public utility—baths, theatres, +markets, or new roads and aqueducts, or on those public +banquets which knitted all ranks together. There was in +those days an immense <span class="tei tei-q">“civic ardour,”</span> an almost passionate +rivalry, to make the mother city a more pleasant and a more +splendid home. The endless foundations for civic feasts to +all orders, in which even children and slaves were not forgotten, +with a distribution of money at the close, softened the +sharp distinctions of rank, and gave an appreciable relief to +poverty. Other foundations were more definitely inspired by +charity and pity. In remote country towns, there were pious +founders who, like Pliny and Trajan, and the Antonines, provided +for the nurture of the children of the poor. Bequests +were left to cheapen the main necessaries of life.<a id="noteref_1113" name="noteref_1113" href="#note_1113"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1113</span></span></a> Nor were +the aged and the sick forgotten. In Lorium, near the old +home of the Antonines, a humble spice dealer provided in his +will for a free distribution of medicines to the poor people of +the town.<a id="noteref_1114" name="noteref_1114" href="#note_1114"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1114</span></span></a> The countless gifts and legacies to the colleges, +which were the refuge of the poor in that age, in every region +of the Roman world, are an irresistible proof of an overflowing +charity. Pliny’s love of the quiet town where his infancy +was passed, and the record of a like patriotism or benevolence +in so many others, draw us on to the study of that free and +generous municipal life which was the great glory of the +Antonine age. +</p> +</div><hr class="page" /><div class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em"> +<span class="tei tei-pb" id="page196">[pg 196]</span><a name="Pg196" id="Pg196" class="tei tei-anchor"></a> +<a name="toc17" id="toc17"></a><a name="pdf18" id="pdf18"></a> +<h2 class="tei tei-head" style="text-align: center; margin-bottom: 2.88em; margin-top: 2.88em"><span style="font-size: 144%">CHAPTER II</span></h2> + +<h2 class="tei tei-head" style="text-align: center; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">MUNICIPAL LIFE</span></h2> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Nearly all the intimate friends of Pliny were, like himself, bred +in the country, and, as we have seen, he has left us a priceless +picture of that rural aristocracy in the calm refinement of +their country seats. But of the ordinary life of the provincial +town we learn very little from Pliny. Indeed, the silence +of Roman literature generally as to social life outside the +capital is very remarkable.<a id="noteref_1115" name="noteref_1115" href="#note_1115"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1115</span></span></a> In the long line of great Latin +authors from Ennius to Juvenal, there is hardly one whose +native place was Rome. The men who are the glory of +Roman letters in epic and lyric poetry, in oratory and +history, in comedy and satire, were born in quiet country towns +in Italy or the remoter provinces. But the reminiscences of +the scenes of their infancy will generally be found to be faint +and rare. Horace, indeed, displays a tender piety for that +borderland of Apulia, where, in the glades of Mount Vultur as +a child, he drank inspiration from the witchery of haunted +groves.<a id="noteref_1116" name="noteref_1116" href="#note_1116"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1116</span></span></a> And Martial, the hardened man about town, never +forgot the oak groves and iron foundries of Bilbilis.<a id="noteref_1117" name="noteref_1117" href="#note_1117"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1117</span></span></a> But +for the municipal system and life, the relations of its various +social grades, the humdrum routine of the shops and forums, +the rustic rites and deities,<a id="noteref_1118" name="noteref_1118" href="#note_1118"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1118</span></span></a> the lingering echoes of that dim +common life with its vices and honest tenderness, its petty +ambitions or hopeless griefs, we must generally go to the +records in stone, and the remains of buried cities which the +spade has given back to the light. +</p> + +<span class="tei tei-pb" id="page197">[pg 197]</span><a name="Pg197" id="Pg197" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +This silence of the literary class is not due to any want of +love in the Roman for the calm and freshness and haunting +charm of country scenes, still less to callousness towards old +associations. Certainly Virgil cannot be charged with any +such lack of sensibility. In the Eclogues and the Georgics, +the memory of the old farm at Andes breaks through the +more conventional sentiment of Alexandrian tradition. In +the scenery of these poems, there are <span class="tei tei-q">“mossy fountains and +grass softer than sleep,”</span> the hues of violet, poppy, and hyacinth, +the shade of ancient ilex, and the yellow wealth of cornfield. +We hear the murmur of bees, <span class="tei tei-q">“the moan of doves in immemorial +elms,”</span> the rush of the river, the whispering of the +wind. The pastoral charm of the midsummer prime is +there, from the freshness of fields under the morning +star, through the hours alive with the song of the cicala +and the lowing of the herds around the pool, through the +still, hot, vacant noontide, till the moonbeams are glinting +on the dewy grasses of the glades.<a id="noteref_1119" name="noteref_1119" href="#note_1119"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1119</span></span></a> Nor can any lover +of Virgil ever forget the fire of old sentiment in the +muster of Italian chivalry in the seventh book of the +Aeneid.<a id="noteref_1120" name="noteref_1120" href="#note_1120"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1120</span></span></a> Tibur and Praeneste, Anagnia, Nomentum, and +Amiternum, and many another old Sabine town, which send +forth their young warriors to the fray, are each stamped +on the imagination by some grace of natural beauty, or some +glory of ancient legend. In the Flavian period, as we have +seen, the great nobles had their villas on every pleasant +site, wherever sea or hill or woodland offered a fair prospect +and genial air. To these scenes they hastened, like emancipated +schoolboys, when the dog-days set in. They had a genuine +love of the unspoilt countryside, with its simple natural +pleasures, its husbandry of the olden time, its joyous plenty, +above all its careless freedom and repose.<a id="noteref_1121" name="noteref_1121" href="#note_1121"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1121</span></span></a> The great charm +of a rural retreat was its distance from the <span class="tei tei-q">“noise and smoke +and wealth”</span> of Rome. The escape from the penalties of fame, +from the boredom of interminable dinners, the intrusive importunity +of curious busybodies, the malice of jealous rivals, +gives a fresh zest to the long tranquil days under the ilex +<span class="tei tei-pb" id="page198">[pg 198]</span><a name="Pg198" id="Pg198" class="tei tei-anchor"></a>shade among the Sabine hills.<a id="noteref_1122" name="noteref_1122" href="#note_1122"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1122</span></span></a> Horace probably felt more +keenly than Juvenal the charm of hill and stream and the +scenes of rustic toils and gaiety. Yet the exquisite good +sense of Horace would have recoiled from the declamatory +extravagance with which Juvenal justifies his friend’s +retirement from the capital, by a realistic picture of all +its sordid troubles and vices and absurdities.<a id="noteref_1123" name="noteref_1123" href="#note_1123"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1123</span></span></a> <span class="tei tei-q">“To love +Rome at Tibur and Tibur at Rome”</span> was the expression +of the educated Roman’s feelings in a form which he would +have recognised to be as just as it was happy. In spite of +the charm of the country, to any real man of letters +or affairs, the fascination of Rome was irresistible. Pliny, +and no doubt hundreds of his class, from Augustus to +Theodosius, grumbled at the wasteful fashion in which their +lives were frittered away by monotonous social duties, as +imperious as they were generally vain.<a id="noteref_1124" name="noteref_1124" href="#note_1124"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1124</span></span></a> Yet to Pliny, as to +Symmachus, the prospect of never again seeing the city, so +seductive and so wearying, would have been absolutely intolerable. +Martial, when he retired to Bilbilis, seems to pity his +friend Juvenal, wandering restlessly through the noisy Suburra, +or climbing the Caelian in hot haste, to hang on the outskirts of +a levee.<a id="noteref_1125" name="noteref_1125" href="#note_1125"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1125</span></span></a> Yet in the preface to this last book, Martial seems +to feel his banishment as keenly as Ovid felt his among the +frozen rivers of Scythia.<a id="noteref_1126" name="noteref_1126" href="#note_1126"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1126</span></span></a> He misses in the <span class="tei tei-q">“provincial +solitude”</span> the sympathetic public which was eager for his +latest epigram, the fine critical judgment to appreciate, the +concourse of elegant idlers to supply the matter for his verses.<a id="noteref_1127" name="noteref_1127" href="#note_1127"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1127</span></span></a> +And worst of all, the most famous wit of Rome is now the +mark for the ignorant spite and envy of a provincial clique. +Martial evidently feels very much as Dr. Johnson would have +felt if he had been compelled to live out his days in Skye. +Juvenal may affect to regret the simple ways of those rustic +places, where on festal days in the grass-grown theatre the +infant in his mother’s arms shudders at the awful masks of +<span class="tei tei-pb" id="page199">[pg 199]</span><a name="Pg199" id="Pg199" class="tei tei-anchor"></a>the actors, and the aediles take their places in white tunics +like the humble crowd.<a id="noteref_1128" name="noteref_1128" href="#note_1128"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1128</span></span></a> But, in spite of this sentiment, the +true Roman had a certain contempt for municipal life,<a id="noteref_1129" name="noteref_1129" href="#note_1129"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1129</span></span></a> for +the narrow range of its interests, the ludicrous assumption of +dignity by its petty magistrates, and its provincialisms.<a id="noteref_1130" name="noteref_1130" href="#note_1130"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1130</span></span></a> It was +indeed only natural that the splendour and the vivid energy +of life in the capital of the world should throw provincial +life into the shade. Yet we can realise now, as a Roman +wit or man of fashion could hardly do, that the municipal +system, which had overspread the world from the Solway +to the edge of the Sahara, was not the least glory of the +Antonine age. And in any attempt to estimate the moral +condition of the masses in that age, the influence of municipal +life should occupy a large place. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It is beyond the scope of this work to trace provincial +towns through all their various grades, and their evolution in +the hands of Roman statesmanship from the time of Augustus. +What we are chiefly concerned with is the spirit and the rapid +development of that brilliant civic life, which not only covered +the worlds both of East and West with material monuments of +Roman energy, but profoundly influenced for good, or sometimes +for evil, the popular character. The magical transformation +wrought by Roman rule in a century and a half seized the +imagination of contemporaries such as the rhetor Aristides. And +the mere wreck of that brilliant civilisation which now meets +the traveller’s eye, in regions that have long returned to waste, +will not permit us to treat his eulogy of Rome as only a piece +of rhetoric. Regions, once desert solitudes, are thickly dotted +with flourishing cities; the Empire is a realm of cities. The +world has laid the sword aside, and keeps universal festival, +with all pomp and gladness. All other feuds and rivalries are +gone, and cities now vie with one another only in their splendour +and their pleasures. Every space is crowded with +porticoes, gymnasia, temple fronts, with studios and schools.<a id="noteref_1131" name="noteref_1131" href="#note_1131"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1131</span></span></a> +<span class="tei tei-pb" id="page200">[pg 200]</span><a name="Pg200" id="Pg200" class="tei tei-anchor"></a>Sandy wastes, trackless mountains, and broad rivers present no +barriers to the traveller, who finds his home and country +everywhere. The earth has become a vast pleasure garden.<a id="noteref_1132" name="noteref_1132" href="#note_1132"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1132</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +This glowing description of the Roman world of the +Antonine age is not perhaps strengthened by the appeal to the +doubtful statistics of other contemporaries, such as Aelian and +Josephus. We may hesitate to accept the statement that Italy +had once 1197 cities, or that Gaul possessed 1200.<a id="noteref_1133" name="noteref_1133" href="#note_1133"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1133</span></span></a> In these +estimates, if they have any solid foundation, the term <span class="tei tei-q">“city”</span> +must be taken in a very elastic sense. But there are other +more trustworthy reckonings which sufficiently support the +glowing description of Aristides. When the Romans conquered +Spain and Gaul, they found a system of <span class="tei tei-hi"><span style="font-style: italic">pagi</span></span> or cantons, +with very few considerable towns. The 800 towns which +are said to have been taken by Julius Caesar can have been +little more than villages. But the Romanisation of both +countries meant centralisation. Where the Romans did not +find towns they created them.<a id="noteref_1134" name="noteref_1134" href="#note_1134"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1134</span></span></a> Gradually, but rapidly, the +isolated rural life became more social and urban. In the +north-eastern province of Spain, out of 293 communities in the +time of the elder Pliny, 179 were in some sense urban, 114 +were still purely rustic;<a id="noteref_1135" name="noteref_1135" href="#note_1135"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1135</span></span></a> and we may be sure that this is an +immense advance on the condition of the country at the time +of the conquest. In the reign of Antoninus Pius, only 27 of +these rural districts remained without an organised civic centre.<a id="noteref_1136" name="noteref_1136" href="#note_1136"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1136</span></span></a> +In Gaul, Julius Caesar impressed the stamp of Rome on the +province of Narbo, by founding cities of the Roman type, and +his policy was continued by Augustus. The loose cantonal +system almost disappeared from the province in the south, +although it lingered long in the northern regions of Gaul. Yet +even in the north, on the borders of Germany, Cologne, from +the reign of Claudius, became the envy of the barbarians across +the Rhine,<a id="noteref_1137" name="noteref_1137" href="#note_1137"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1137</span></span></a> and Trèves, from the days of Augustus, already +anticipated its glory as a seat of empire from Diocletian to +Gratian and Valentinian.<a id="noteref_1138" name="noteref_1138" href="#note_1138"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1138</span></span></a> In the Agri Decumates, between +<span class="tei tei-pb" id="page201">[pg 201]</span><a name="Pg201" id="Pg201" class="tei tei-anchor"></a>the Rhine and Neckar, the remains of baths and aqueducts, the +mosaics and bronzes and pottery, which antiquarian industry +has collected and explored, attest the existence of at least 160 +flourishing and civilised communities.<a id="noteref_1139" name="noteref_1139" href="#note_1139"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1139</span></span></a> Baden was already a +crowded resort for its healing waters when, in <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span> 69, it was +given up to fire and sword by Caecina in his advance to meet +the army of Otho in the valley of the Po.<a id="noteref_1140" name="noteref_1140" href="#note_1140"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1140</span></span></a> The Danube was +lined with flourishing communities of Roman origin. In the +170 years during which Dacia was included in the Empire, +more than 120 towns were organised by the conquering race.<a id="noteref_1141" name="noteref_1141" href="#note_1141"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1141</span></span></a> +Greek cities, like Tomi on the Euxine, record their gratitude to +their patrons in the same formal terms as Pompeii or Venusia.<a id="noteref_1142" name="noteref_1142" href="#note_1142"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1142</span></span></a> +If we may believe Philostratus, there were 500 flourishing +cities in the province of Asia which more than rivalled the +splendour of Ionia before the Lydian and Persian conquests.<a id="noteref_1143" name="noteref_1143" href="#note_1143"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1143</span></span></a> +Many of these were of ancient origin, but many had been +founded by Rome.<a id="noteref_1144" name="noteref_1144" href="#note_1144"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1144</span></span></a> Laodicea was regarded as an unimportant +place in the reign of Tiberius; yet the wealth of its private +citizens was celebrated.<a id="noteref_1145" name="noteref_1145" href="#note_1145"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1145</span></span></a> One of them had attained a fortune +which enabled him to bequeath it a sum of nearly half +a million. The elder Pliny could reckon 40 cities of importance +in Egypt, which had in his time a population of +over seven millions;<a id="noteref_1146" name="noteref_1146" href="#note_1146"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1146</span></span></a> and Alexandria, next after Rome herself, +was regarded as the most dazzling ornament of the Empire.<a id="noteref_1147" name="noteref_1147" href="#note_1147"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1147</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Perhaps nowhere, however, had the <span class="tei tei-q">“Roman peace”</span> worked +greater miracles of civic prosperity than in North Africa. +That the population of Roman Africa was in the period of +the Empire extraordinarily dense, appears from the number +of its episcopal sees, which in the fifth century had reached +a total of 297.<a id="noteref_1148" name="noteref_1148" href="#note_1148"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1148</span></span></a> The remains of more than 20 amphitheatres +can still be traced. There is indeed no more startling proof of +the range and sweep of Roman civilisation than the wreck of +<span class="tei tei-pb" id="page202">[pg 202]</span><a name="Pg202" id="Pg202" class="tei tei-anchor"></a>those capitols, forums, aqueducts, and temples in what are now +sandy solitudes, not even occupied by a native village. In +the province of Numidia, within a few leagues of the Sahara, +the Roman colony of Thamugadi (Timgad) was founded, as an +inscription tells, by Trajan in the year 100.<a id="noteref_1149" name="noteref_1149" href="#note_1149"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1149</span></span></a> There, in what +is now a scene of utter loneliness and desolation, the remains +of a busy and well-organised community have been brought to +light by French explorers. The town was built by the third +legion, which for generations, almost as a hereditary caste, +protected Roman civilisation against the restless tribes of the +desert. The chief buildings were probably completed in 117. +The preservation of so much, after eighteen centuries, is a +proof that the work was well and thoroughly done. The ruts +of carriage wheels can still be seen in the main street, which is +spanned by a triumphal arch, adorned with marble columns. +Porticoes and colonnades gave shelter from the heat to the +passers-by, and two fountains played at the further end. Water, +which is now invisible on the spot, was then brought in +channels from the hills, and distributed at a fixed rate among +private houses.<a id="noteref_1150" name="noteref_1150" href="#note_1150"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1150</span></span></a> The forum was in the usual style, with raised +side walks and porticoes, a basilica, a senate-house and rostrum, +a shrine of Fortuna Augusta, and a crowd of statues to the +emperors from M. Aurelius to Julian.<a id="noteref_1151" name="noteref_1151" href="#note_1151"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1151</span></span></a> This petty place had +its theatre, where the seats can still be seen rising in their +due gradation of rank. An imposing capitol, in which, as at +home, the Roman Trinity, Jupiter, Juno, and Minerva, were +duly worshipped, was restored in the reign of Valentinian I., +and dedicated by that Publius Caeionius Albinus who was one +of the last of the pagan aristocracy, and who figures in the +Letters of Symmachus and the <span class="tei tei-hi"><span style="font-style: italic">Saturnalia</span></span> of Macrobius.<a id="noteref_1152" name="noteref_1152" href="#note_1152"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1152</span></span></a> The +inscriptions on the site reveal the regular municipal constitution, +with the names of seventy decurions, each of whom probably +paid his honorarium of £13 or more when he entered on +his office.<a id="noteref_1153" name="noteref_1153" href="#note_1153"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1153</span></span></a> The honours of the duumvirate and the aedileship +cost respectively £32 and £24.<a id="noteref_1154" name="noteref_1154" href="#note_1154"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1154</span></span></a> And here, as elsewhere, the +<span class="tei tei-pb" id="page203">[pg 203]</span><a name="Pg203" id="Pg203" class="tei tei-anchor"></a>public monuments and buildings were generally erected by +private ambition or munificence. A statue and little shrine +of Fortuna Augusta were given by two ladies, at a cost of over +£200, in the days of Hadrian.<a id="noteref_1155" name="noteref_1155" href="#note_1155"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1155</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The greatest glory of the imperial administration for +nearly two centuries was the skilful and politic tolerance +with which it reconciled a central despotism with a remarkable +range of local liberty. It did not attempt to impose a +uniform organisation or a bureaucratic control on the vast +mass of races and peoples whom the fortune of Rome had +brought under her sway. Rather, for ages its guiding +principle was, as far as possible, to leave ancient landmarks +undisturbed, and to give as much free play to local liberties +as was compatible with the safety and efficiency of the +imperial guardian of order and peace. Hence those many +diversities in the relation between provincial towns and Rome, +represented by the names of free, federate, or stipendiary +cities, municipium and colonia. Many retained their old +laws, constitution, and judicial system.<a id="noteref_1156" name="noteref_1156" href="#note_1156"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1156</span></span></a> They retained in +some cases the names of magistracies, which recalled the +days of independence: there were still archons at Athens, +suffetes in African towns, demarchs at Naples. The title of +medixtuticus still lingered here and there in old Oscan +communities.<a id="noteref_1157" name="noteref_1157" href="#note_1157"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1157</span></span></a> When she had crushed the national spirit, +and averted the danger of armed revolt, Rome tolerated, and +even fostered, municipal freedom, for more than a hundred +years after the last shadowy pretence of popular government +had disappeared from her own forum.<a id="noteref_1158" name="noteref_1158" href="#note_1158"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1158</span></span></a> Central control and +uniformity were established in those departments which +affected the peace and welfare of the whole vast commonwealth. +Although the interference of the provincial governor +in local administration was theoretically possible in varying +degrees, yet it may well be doubted whether a citizen of +Lyons or Marseilles, of Antioch or Alexandria, was often +made conscious of any limitation of his freedom by imperial +<span class="tei tei-pb" id="page204">[pg 204]</span><a name="Pg204" id="Pg204" class="tei tei-anchor"></a>power. While delation and confiscation and massacre were +working havoc on the banks of the Tiber, the provinces were +generally tranquil and prosperous. The people elected their +magistrates, who administered municipal affairs with little +interference from government. The provincial administration +of a Nero, an Otho, a Vitellius, or a Domitian was often no less +prudent and considerate than that of a Vespasian or a Trajan.<a id="noteref_1159" name="noteref_1159" href="#note_1159"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1159</span></span></a> +And the worst of the emperors share with the best in the +universal gratitude of the provinces for the blessings of the +<span class="tei tei-q">“Roman peace.”</span><a id="noteref_1160" name="noteref_1160" href="#note_1160"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1160</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +But although for generations there was a settled abstinence +from centralisation on the part of the imperial government, +the many varieties of civic constitution in the provinces +tended by an irresistible drift to a uniform type of organisation. +Free and federate communities voluntarily sought the position +of a colony or a municipium.<a id="noteref_1161" name="noteref_1161" href="#note_1161"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1161</span></span></a> Just as the provincial town +must have its capitol, with the cult of Jupiter, Juno, and +Minerva, or imported the street names Velabrum or Vicus +Tuscus, so the little community called itself <span class="tei tei-hi"><span style="font-style: italic">respublica</span></span>, its +commons the <span class="tei tei-hi"><span style="font-style: italic">populus</span></span>, its curia the senate or the <span class="tei tei-hi"><span style="font-style: italic">amplissimus +et splendidissimus ordo</span></span>; its magistrates sometimes bore the +majestic names of praetor, dictator, or censor, in a few cases +even of consul.<a id="noteref_1162" name="noteref_1162" href="#note_1162"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1162</span></span></a> This almost ludicrous imitation of the great +city is an example of the magical power which Rome always +exercised on her most distant subjects, and even on the outer +world of barbarism, down to the last days when her forces +were ebbing away. The ease and rapidity of communication +along the great routes, the frequent visits of proconsuls and +procurators and generals, with the numerous train which +attended them, the presence of the ubiquitous Roman merchant +and traveller, kept even remote places in touch with the +<span class="tei tei-pb" id="page205">[pg 205]</span><a name="Pg205" id="Pg205" class="tei tei-anchor"></a>capital. The <span class="tei tei-hi"><span style="font-style: italic">acta diurna</span></span>, with official news and bits of +scandal and gossip, regularly arrived in distant provincial +towns and frontier camps.<a id="noteref_1163" name="noteref_1163" href="#note_1163"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1163</span></span></a> The last speech of Pliny, or the +freshest epigrams of Martial, were within a short time selling +on the bookstalls of Lyons or Vienne.<a id="noteref_1164" name="noteref_1164" href="#note_1164"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1164</span></span></a> Until the appearance of +railways and steamboats, it may be doubted whether there was +any age in history in which travelling was easier or more general. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Apart from the immense stimulus which was given to +trade and commerce by the pacification of the world, liberal +curiosity, or restless ennui, or the passion to preach and +propagate ideas, carried immense numbers to the most distant +lands.<a id="noteref_1165" name="noteref_1165" href="#note_1165"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1165</span></span></a> The travelling sophist found his way to towns on the +edge of the Scythian steppes, to the home of the Brahmans, +or to the depths of the Soudan.<a id="noteref_1166" name="noteref_1166" href="#note_1166"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1166</span></span></a> The tour up the Nile was +part of a liberal culture in the days of Lucian as it was in the +days of Herodotus. The romantic charm of travel in Greece +was probably heightened for many by the tales of Thessalian +brigands and sorceresses which meet us in the novel of +Apuleius. The Emperor Hadrian, who visited almost every +interesting scene in his dominions, from the Solway to the +Euphrates, often trudging for days at the head of his soldiers, +is a true representative of the migratory tastes of his time. +Seneca, indeed, finds in this rage for change of scene only +a symptom of the universal unrest. Epictetus, on the other +hand, and Aristides expatiate with rapture on the universal +security and wellbeing, due to the disappearance of brigandage, +piracy, and war. The seas are alive with merchantmen; +deserts have become populous scenes of industry; the +great roads are carried over the broadest rivers and the most +defiant mountain barriers. The earth has become the common +possession of all. Nor is this mere rhetoric. Travelling to all +parts of the known world had become expeditious, and even +luxurious. From the Second Punic War, traders, couriers, and +travellers had moved freely along the great roads.<a id="noteref_1167" name="noteref_1167" href="#note_1167"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1167</span></span></a> The +<span class="tei tei-pb" id="page206">[pg 206]</span><a name="Pg206" id="Pg206" class="tei tei-anchor"></a>government post, which was first organised by Augustus on +the model of the Persian, provided at regular intervals the +means of conveyance for officials, or for those furnished with +the requisite diploma. Private enterprise had also organised +facilities of travel, and at the gates of country towns such as +Pompeii, Praeneste, or Tibur, there were stations of the posting +corporations (the <span class="tei tei-hi"><span style="font-style: italic">cisiarii</span></span> or <span class="tei tei-hi"><span style="font-style: italic">jumentarii</span></span>) where carriages could +be hired, with change of horses at each stage.<a id="noteref_1168" name="noteref_1168" href="#note_1168"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1168</span></span></a> The speed +with which great distances were traversed in those days is at +first sight rather startling. Caesar once travelled 100 miles +a day in a journey from Rome to the Rhone.<a id="noteref_1169" name="noteref_1169" href="#note_1169"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1169</span></span></a> The freedman +Icelus in seven days carried the news of Nero’s death to Galba +in Spain,<a id="noteref_1170" name="noteref_1170" href="#note_1170"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1170</span></span></a> the journey of 332 miles from Tarraco to Clunia +having been made at the rate of nearly ten miles an hour. +This of course was express speed. The ordinary rate of +travelling is probably better represented by the leisurely +journey of Horace and Maecenas to Brundisium, or that of +Martial’s book from Tarraco to Bilbilis.<a id="noteref_1171" name="noteref_1171" href="#note_1171"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1171</span></span></a> About 130 miles a +day was the average distance accomplished by sea. Vessels put +out from Ostia or Puteoli for every port in the Mediterranean. +From Puteoli to Corinth was a voyage of five days. About +the same time was needed to reach Tarraco from Ostia. A +ship might arrive at Alexandria from the Palus Maeotis in a +fortnight.<a id="noteref_1172" name="noteref_1172" href="#note_1172"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1172</span></span></a> Many a wandering sophist, like Dion Chrysostom +or Apollonius of Tyana, traversed great distances on foot, or +with a modest wallet on a mule. The rhetor Aristides once +spent a hundred days in a journey at mid-winter from Mysia +to Rome.<a id="noteref_1173" name="noteref_1173" href="#note_1173"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1173</span></span></a> But there was hardly any limit to the luxury and +ostentatious splendour with which the great and opulent made +their progresses, attended or preceded by troops of footmen and +runners, and carrying with them costly plate and myrrhine +vases.<a id="noteref_1174" name="noteref_1174" href="#note_1174"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1174</span></span></a> The thousand carriages which Nero took with him on a +progress, the silver-shod mules of Poppaea, the paraphernalia of +luxury described by Seneca, if they are not mythical, were +probably the exceptional displays of a self-indulgence bordering +on lunacy.<a id="noteref_1175" name="noteref_1175" href="#note_1175"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1175</span></span></a> But practical and sensible comfort in travelling +<span class="tei tei-pb" id="page207">[pg 207]</span><a name="Pg207" id="Pg207" class="tei tei-anchor"></a>was perhaps then commoner than it was, until quite recently, +among ourselves. The carriages in which the two indefatigable +Plinies used to ride, enabled them to read at their ease, or dictate +to an amanuensis.<a id="noteref_1176" name="noteref_1176" href="#note_1176"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1176</span></span></a> The inns, from the time of Horace to the +time of Sidonius, were as a rule bad, and frequently disreputable, +and even dangerous, places of resort.<a id="noteref_1177" name="noteref_1177" href="#note_1177"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1177</span></span></a> And vehicles were +often arranged for sleeping on a journey. We may be sure +that many an imperial officer after the time of Julius Caesar +passed nights in his carriage, while hurrying to join the forces +on the Rhine or the Danube. With all this rapid circulation +of officials and travellers, the far-stretching limits of the +Roman world must, to the general eye, have contracted, the +remotest places were drawn more and more towards the centre, +and the inexhaustible vitality of the imperial city diffused itself +with a magical power of silent transformation. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The modes in which the fully developed municipalities of +the Antonine age had originated and were organised were +very various. Wherever, as in the Greek East or Carthaginian +Africa, towns already existed, the Romans, of course, used them +in their organisation of a province, although they added liberally +to the number, as in Syria, Pontus, and Cappadocia.<a id="noteref_1178" name="noteref_1178" href="#note_1178"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1178</span></span></a> Where +a country was still in the cantonal state, the villages or markets +were grouped around a civic centre, and a municipal town, +such as Nîmes or Lyons, would thus become the metropolis +of a considerable tract of territory. The colony of Vienne was +the civic centre of the Allobroges.<a id="noteref_1179" name="noteref_1179" href="#note_1179"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1179</span></span></a> In the settlement of the +Alps many of the remote mountain cantons were attached to +towns such as Tridentum, Verona, or Brixia.<a id="noteref_1180" name="noteref_1180" href="#note_1180"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1180</span></span></a> Sometimes, as +in Dacia, the civic organisation was created at a stroke.<a id="noteref_1181" name="noteref_1181" href="#note_1181"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1181</span></span></a> But +it is well known that, especially towards the frontiers of the +Empire, in Britain, on the Rhine, and in North Africa, the +towns of the second century had often grown out of the <span class="tei tei-hi"><span style="font-style: italic">castra +stativa</span></span> of the legions. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The great reorganisation of Augustus had made each legion +a permanent corps, with a history and identity of its own. +To ensure the tranquillity of the Empire the legions were +<span class="tei tei-pb" id="page208">[pg 208]</span><a name="Pg208" id="Pg208" class="tei tei-anchor"></a>distributed in permanent camps along the frontier, the only +inland cities with a regular military garrison being Lyons and +Carthage.<a id="noteref_1182" name="noteref_1182" href="#note_1182"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1182</span></span></a> Many legions never changed their quarters for +generations. The Tertia Augusta, which has left so many +memorials of itself in the inscriptions of Lambaesis, remained, +with only a single break, in the same district from the time +of Augustus to that of Diocletian.<a id="noteref_1183" name="noteref_1183" href="#note_1183"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1183</span></span></a> There, for two generations, +it kept sleepless watch against the robber tribes of the +Sahara. The legion was also peacefully employed in erecting +fortifications and making roads and bridges, when the camp was +visited by Hadrian in the year 130.<a id="noteref_1184" name="noteref_1184" href="#note_1184"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1184</span></span></a> Gradually soldiers were +allowed to form family relations, more or less regular, until, +under Septimius Severus, the legionary was permitted to live +in his household like any other citizen.<a id="noteref_1185" name="noteref_1185" href="#note_1185"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1185</span></span></a> From the remains +at Lambaesis, it is now considered certain that, in the third +century, the camp had ceased to be the soldier’s home. The +suttlers and camp-followers had long gathered in the neighbourhood +of the camp, in huts which were called <span class="tei tei-hi"><span style="font-style: italic">Canabae legionis</span></span>. +There, for a long time, the soldier, when off duty, sought his +pleasures and amusements, and there, after the changes of +Septimius Severus, he took up his abode. At first the +Canabae of Lambaesis was only a <span class="tei tei-hi"><span style="font-style: italic">vicus</span></span>; it became, under +Marcus Aurelius, a <span class="tei tei-hi"><span style="font-style: italic">municipium</span></span>—the <span class="tei tei-hi"><span style="font-style: italic">Respublica Lambaesitanorum</span></span>, +with the civic constitution which is rendered familiar to +us by so many inscriptions.<a id="noteref_1186" name="noteref_1186" href="#note_1186"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1186</span></span></a> The Legionaries seem to have +been happy and contented at Lambaesis; their sons were trained +to arms and followed their fathers in the ranks;<a id="noteref_1187" name="noteref_1187" href="#note_1187"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1187</span></span></a> the legion +became to some extent a hereditary caste. Old veterans +remained on the scene of their service, after receiving their +discharge with a pension from the chest.<a id="noteref_1188" name="noteref_1188" href="#note_1188"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1188</span></span></a> The town developed +in the regular fashion, and dignified itself by a capitol, +an amphitheatre, two forums, a triumphal arch; and the many +monuments of public and private life found on the site reveal +a highly organised society, moulded out of barbarous and alien +<span class="tei tei-pb" id="page209">[pg 209]</span><a name="Pg209" id="Pg209" class="tei tei-anchor"></a>elements, and stamped with the inimitable and enduring +impress of Rome. Out of such casual and unpromising +materials sprang numbers of urban communities, which reproduced, +in their outline and in their social tone, the forms and +spirit of the free Republic of Rome. The capitol and the +forum are merely the external symbols of a closer bond of +parentage. The Roman military discipline did not more +completely master and transform the Numidian or Celtic +recruit, than the inspiration of her civil polity diffused among +races imbruted by servitude, or instinct with the love of +a lawless, nomadic freedom, the sober attachment to an ordered +civic life which was obedient to a long tradition, yet vividly +interested in its own affairs. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +On hardly any side of ancient life is the information +furnished by the inscriptions so rich as on the spirit and +organisation of municipalities. Here one may learn details of +communal life which are never alluded to in Roman literature. +From this source, also, we must seek the only authentic +materials for the reconstruction of a municipality of the first +century. The <span class="tei tei-hi"><span style="font-style: italic">Album Canusii</span></span> and the tablets containing the +laws of Malaga and Salpensa have not only settled more than +one question as to the municipal organisation of the early +Empire, but have enabled us to form almost as clear-cut a +conception of it as we have of the corporate organisation of +our own great towns. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +But, unlike our civic republics, the Roman municipal town +was distinctly aristocratic, or rather timocratic, in its constitution. +A man’s place in the community, as a rule, was fixed by his +ancestry, his official grade, or his capacity to spend. The +dictum of Trimalchio was too literally true in the municipal +life of that age—<span class="tei tei-q">“a man is what he is worth.”</span> Provincial +society was already parted and graduated, though less decidedly, +by those rigid lines of materialistic demarcation which became +gaping fissures in the society of the Theodosian code. The +Curia or Senate was open only to the possessor of a certain +fortune; at Como, for instance, HS.100,000, elsewhere perhaps +even more. On the other hand, the richest freedman could not +become a member of the Curia or hold any civic magistracy,<a id="noteref_1189" name="noteref_1189" href="#note_1189"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1189</span></span></a> +<span class="tei tei-pb" id="page210">[pg 210]</span><a name="Pg210" id="Pg210" class="tei tei-anchor"></a>although he might be decorated with their insignia. His +ambition had to be satisfied with admission to the order of +the Augustales, which ranked socially after the members of the +Curia. In the list of the Curia, which was revised every five +years, the order of official and social precedence was most +scrupulously observed. In the Album Canusii of the year +<span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span> 223,<a id="noteref_1190" name="noteref_1190" href="#note_1190"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1190</span></span></a> the first rank is assigned to thirty-nine patrons, +who have held imperial office, or who are senators or knights. +Next come the local magnates who have been dignified by +election to any of the four great municipal magistracies. +Last in order are the <span class="tei tei-hi"><span style="font-style: italic">pedani</span></span>, that is, the citizens possessing +the requisite qualification, who have not yet held any municipal +office. At the bottom of the list stand twenty-five <span class="tei tei-hi"><span style="font-style: italic">praetextati</span></span>, +who were probably the sons of the more distinguished +citizens, and who, like the sons of senators of the Republic, +were silent witnesses of the proceedings in the Curia. From +this body, and from all the magistracies, all persons engaged +in certain mean or disgraceful occupations were expressly +excluded, along with the great mass of the poorer citizens, +the <span class="tei tei-hi"><span style="font-style: italic">tenuiores</span></span>. The taint of servile birth, the possession of +<span class="tei tei-hi"><span style="font-style: italic">libertinae opes</span></span>, was an indelible blot. In countless inscriptions +this gradation of rank is sharply accentuated. If a man leaves +a bequest for an annual feast, with a distribution of money, the +rich patron or the decurio will receive perhaps five times the +amount which is doled out to the simple plebeian.<a id="noteref_1191" name="noteref_1191" href="#note_1191"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1191</span></span></a> The distinction +of rank, even in punishment for crime, which meets +us everywhere in the Theodosian Code, has already appeared. +The <span class="tei tei-hi"><span style="font-style: italic">honestior</span></span> is not to be degraded by the punishment of +crucifixion or by the stroke of the rod.<a id="noteref_1192" name="noteref_1192" href="#note_1192"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1192</span></span></a> But it is on their +tombs that the passion of the Romans for some sort of distinction, +however shadowy, shows itself most strikingly. On these slabs +every grade of dignity in a long career is enumerated with +minute care. The exact value of a man’s public benefactions +or his official salary will be recorded with pride.<a id="noteref_1193" name="noteref_1193" href="#note_1193"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1193</span></span></a> Even the +dealer in aromatics or in rags will make a boast of some petty +office in the college of his trade.<a id="noteref_1194" name="noteref_1194" href="#note_1194"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1194</span></span></a> But, although rank and office +<span class="tei tei-pb" id="page211">[pg 211]</span><a name="Pg211" id="Pg211" class="tei tei-anchor"></a>were extravagantly valued in these societies, wealth was after +all the great distinction. The cities were in the hands of the +rich, and, in return for social deference and official power, the +rich were expected to give lavishly to all public objects. The +worship of wealth, the monumental flattery of rich patrons and +benefactors, was very interested and servile. On the other +hand, there probably never was a time when the duties of wealth +were so powerfully enforced by opinion, or so cheerfully, and +even recklessly, performed. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Yet, although these communities were essentially aristocratic +in tone and constitution, the commonalty still retained some +power in the Antonine age. On many inscriptions they appear +side by side with the Curial <span class="tei tei-q">“ordo”</span> and the Augustales.<a id="noteref_1195" name="noteref_1195" href="#note_1195"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1195</span></span></a> They +had still in the reign of Domitian the right to elect their +magistrates. It was long believed that, with the suppression +of popular elections at Rome in the reign of Tiberius, the +popular choice of their great magistrates must also have been +withdrawn from municipal towns.<a id="noteref_1196" name="noteref_1196" href="#note_1196"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1196</span></span></a> This has now been disproved +by the discovery of the laws of Malaga and Salpensa, +in which the most elaborate provisions are made for a free and +uncontaminated election by the whole people.<a id="noteref_1197" name="noteref_1197" href="#note_1197"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1197</span></span></a> And we can +still almost hear the noise of election days among the ruins of +Pompeii.<a id="noteref_1198" name="noteref_1198" href="#note_1198"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1198</span></span></a> Many of the inscriptions of Pompeii are election +placards, recommending particular candidates. There, in red +letters painted on the walls, we can read that <span class="tei tei-q">“the barbers +wish to have Trebius as aedile,”</span> or that <span class="tei tei-q">“the fruit-sellers, with +one accord, support the candidature of Holconius Priscus for +the duumvirate.”</span> The porters, muleteers, and garlic dealers +have each their favourite. The master fuller, Vesonius Primus, +backs Cn. Helvius as a worthy man. Even ladies took +part in the contest and made their separate appeals. <span class="tei tei-q">“His +little sweetheart”</span> records that she is working for Claudius.<a id="noteref_1199" name="noteref_1199" href="#note_1199"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1199</span></span></a> +Personal popularity no doubt then, as always, attracted such +electoral support. But the student of the inscriptions may be +inclined to think that the free and independent electors had +also a keen eye for the man who was likely to build a new +colonnade for the forum, or a new <span class="tei tei-hi"><span style="font-style: italic">schola</span></span> for the guild, or, best +<span class="tei tei-pb" id="page212">[pg 212]</span><a name="Pg212" id="Pg212" class="tei tei-anchor"></a>of all, to send down thirty pairs of gladiators into the arena +<span class="tei tei-q">“with plenty of blood.”</span><a id="noteref_1200" name="noteref_1200" href="#note_1200"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1200</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The laws of Malaga and Salpensa prescribe, in the fullest +detail, all the forms to be observed in the election of magistrates. +These were generally six in number—two duumvirs,<a id="noteref_1201" name="noteref_1201" href="#note_1201"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1201</span></span></a> who were +the highest officers, two aediles, and two quaestors, for each year. +Every fifth year, instead of the duumvirs, two <span class="tei tei-hi"><span style="font-style: italic">quinquennales</span></span> +were elected, with the extraordinary duty of conducting the +municipal census.<a id="noteref_1202" name="noteref_1202" href="#note_1202"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1202</span></span></a> The candidates for all these offices were +required to be free born, of the age of twenty-five at least, of +irreproachable character, and the possessors of a certain fortune. +The qualifications were the same as those prescribed by the <span class="tei tei-hi"><span style="font-style: italic">lex +Julia</span></span> for admission to the municipal Senate, which expressly +excluded persons engaged in certain disreputable callings—gladiators, +actors, pimps, auctioneers, and undertakers.<a id="noteref_1203" name="noteref_1203" href="#note_1203"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1203</span></span></a> In +the best days the competition for office was undoubtedly keen, +and the candidates were numerous. In the year <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span> 4, the year +of the death of C. <a name="corr212" id="corr212" class="tei tei-anchor"></a><span class="tei tei-corr">Caesar</span>, the grandson of Augustus, so hot was +the rivalry that the town of Pisa was left without magistrates +owing to serious disturbances at the elections.<a id="noteref_1204" name="noteref_1204" href="#note_1204"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1204</span></span></a> But it is an +ominous fact that the law of Malaga, in the reign of Domitian, +makes provision for the contingency of a failure of candidates. +In such a case the presiding duumvir was to nominate the required +number, they in turn an equal number, and the combined +nominees had to designate a third set equal in number to themselves. +The choice of the people was then restricted to these +involuntary candidates. The city has evidently advanced a stage +towards the times of the Lower Empire, when the magistrates +were appointed by the Curia from among themselves, with no +reference to the people.<a id="noteref_1205" name="noteref_1205" href="#note_1205"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1205</span></span></a> A man might, indeed, well hesitate +before offering himself for an office which imposed a heavy expenditure +on the holder of it. The honorarium payable on +admission amounted, in an obscure place like Thamugadi, to +about £32 for the duumvirate, and £24 for the aedileship.<a id="noteref_1206" name="noteref_1206" href="#note_1206"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1206</span></span></a> In +<span class="tei tei-pb" id="page213">[pg 213]</span><a name="Pg213" id="Pg213" class="tei tei-anchor"></a>the greater Italian cities it probably would be much more; at +Pompeii the newly elected duumvir paid more than £80.<a id="noteref_1207" name="noteref_1207" href="#note_1207"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1207</span></span></a> But +the man chosen by the people often felt bound to outstrip the +bare demands of law or custom by a prodigal liberality. He +must build or repair some public work, to signalise his year of +office, and, at the dedication of it, good taste required him to +exhibit costly games, or to give a banquet to the citizens, with a +largess to all of every rank small or great.<a id="noteref_1208" name="noteref_1208" href="#note_1208"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1208</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +But in return for its liabilities, the position of a duumvir +gave undoubted power and distinction. The office was the +image or shadow of the ancient consulship, and occasionally, +as the inscriptions attest, a Hadrian or an Antoninus Pius +did not disdain to accept it.<a id="noteref_1209" name="noteref_1209" href="#note_1209"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1209</span></span></a> The duumvirs commanded the +local militia, when it was, on emergency, called out.<a id="noteref_1210" name="noteref_1210" href="#note_1210"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1210</span></span></a> They +presided at meetings of the people and the Curia, they proposed +questions for their deliberation, and carried the decrees +into effect. They had civil jurisdiction up to a certain +amount, and their criminal jurisdiction, which, in the third +century, had been transferred to imperial functionaries, was, +according to the most probable opinion, undiminished at least +down to the end of the first century.<a id="noteref_1211" name="noteref_1211" href="#note_1211"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1211</span></span></a> This judicial power, +however, was limited by the <span class="tei tei-hi"><span style="font-style: italic">intercessio</span></span> of colleagues and the +right of appeal. They had extensive responsibilities in finance, +for the collection of dues and taxes, and the recovery of all +moneys owing to the municipality.<a id="noteref_1212" name="noteref_1212" href="#note_1212"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1212</span></span></a> After the fall of the +free Republic, when so many avenues of ambition were closed, +many an able man might well satisfy his desire for power +and distinction by the duumvirate of a provincial town. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Curia, or local senate, is peculiarly interesting to the historical +student, because it was to the conversion of the curiales +into a hereditary caste, loaded with incalculable liabilities, +that the decay of the Western Empire was to a large extent +due.<a id="noteref_1213" name="noteref_1213" href="#note_1213"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1213</span></span></a> But, in the reign of Domitian, the Curia is still erect +and dignified. Although the individual decurio seldom or never +assumes the title senator in the inscriptions,<a id="noteref_1214" name="noteref_1214" href="#note_1214"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1214</span></span></a> the Curia as a +<span class="tei tei-pb" id="page214">[pg 214]</span><a name="Pg214" id="Pg214" class="tei tei-anchor"></a>whole often bears the august name and titles of the majestic +Roman Senate.<a id="noteref_1215" name="noteref_1215" href="#note_1215"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1215</span></span></a> And assuredly down to the middle of the +second century there was no lack of candidates for admission. +Every five years the roll of the Curia was revised and drawn +up afresh by the quinquennales. The conditions were those +for holding a magistracy, including a property qualification, +which varied in different places.<a id="noteref_1216" name="noteref_1216" href="#note_1216"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1216</span></span></a> The number of ordinary +members was generally 100.<a id="noteref_1217" name="noteref_1217" href="#note_1217"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1217</span></span></a> But it was swelled by patrons +and other extraordinary members. The quinquennales, in +framing the list, took first the members on the roll of the +previous term, and then those who had been elected to +magistracies since the last census. If any vacancies were still +left, they were filled up from the ranks of those who, not +having yet held any municipal office, were otherwise qualified +by the possession of a sufficient fortune.<a id="noteref_1218" name="noteref_1218" href="#note_1218"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1218</span></span></a> In the <span class="tei tei-hi"><span style="font-style: italic">Album +Canusii</span></span>, the men who had held official rank constitute at least +two-thirds of the Curia. In the composition of such a body +there would appear to be ample security for administrative +skill and experience. And yet we shall find that it was +precisely through want of prudence or skill that the door was +opened for that bureaucratic interference which, in the second +century, began, with momentous results, to sap the freedom +and independence of municipal life. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The honours and powers of the provincial council were +long sufficient to compensate the decurio for the heavy +demands made upon his generosity. To all but comparatively +few the career of imperial office and distinction was closed. +His own town became each man’s <span class="tei tei-q">“patria,”</span> as Como was even +to a man like Pliny, who played so great a part in the life of +the capital.<a id="noteref_1219" name="noteref_1219" href="#note_1219"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1219</span></span></a> There is the ring of a very genuine public spirit +and a love for the local commonwealth in a host of the +inscriptions of that age.<a id="noteref_1220" name="noteref_1220" href="#note_1220"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1220</span></span></a> The vastness and overwhelming +grandeur of a world-wide Empire, in which the individual +citizen was a mere atom, made men crave for any distinction +which seemed to raise them above the grey flat level which +surrounds a democratic despotism. And even the ordinary +<span class="tei tei-pb" id="page215">[pg 215]</span><a name="Pg215" id="Pg215" class="tei tei-anchor"></a>decurio had some badges to mark him off from the crowd. +The pompous honorific titles of the Lower Empire, indeed, +had not come into vogue. But the Curial had a place of +honour at games and festivals, a claim to a larger share in +the distributions of money by private benefactors, exemption, +as one of the <span class="tei tei-hi"><span style="font-style: italic">honestiores</span></span>, from the more degrading forms of +punishment, the free supply of water from the public sources,<a id="noteref_1221" name="noteref_1221" href="#note_1221"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1221</span></span></a> +and other perquisites and honours, which varied in different +localities. The powers of the Curia were also very considerable. +The duumvirs indeed possessed extensive prerogatives +which strong men may have sometimes strained.<a id="noteref_1222" name="noteref_1222" href="#note_1222"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1222</span></span></a> But there +was a right of appeal to the Curia from judicial decisions of +the duumvirs in certain cases. And their control of games and +festivals, and of the finances of the community, was limited +by the necessity of consulting the Curia and of carrying out +its orders.<a id="noteref_1223" name="noteref_1223" href="#note_1223"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1223</span></span></a> In the <span class="tei tei-hi"><span style="font-style: italic">lex Ursonensis</span></span> we find a long list of +matters on which the duumvirs were obliged to take their instructions +from the Curia.<a id="noteref_1224" name="noteref_1224" href="#note_1224"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1224</span></span></a> The quorum needed for a valid +decision varied in different places. In the election of a patron +a quorum of two-thirds of the decurions was legally required.<a id="noteref_1225" name="noteref_1225" href="#note_1225"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1225</span></span></a> +The names of the duoviri appeared at the head of every curial +decree, as those of the consuls in every senatusconsultum. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +After the local aristocracy of curial rank came, in order of +social precedence, members of the knightly class and the order +of the Augustales. In the latter half of the first century equestrian +rank had been conferred with perhaps too lavish a hand. +And satire was never tired of ridiculing these sham aristocrats, +Bithynian knights as they were called, often of the lowest +origin, who on public occasions vulgarly asserted their mushroom +rank.<a id="noteref_1226" name="noteref_1226" href="#note_1226"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1226</span></span></a> In particular, the army contributed many new +knights to the society of the provincial towns. A veteran, +often of humble birth, who had risen to the first place among +the sixty centurions of a legion, was, on his discharge with +a good pension, sometimes raised to equestrian rank. He +frequently returned to his native place, where he became a +personage of some mark. Such men, along with old officers of +<span class="tei tei-pb" id="page216">[pg 216]</span><a name="Pg216" id="Pg216" class="tei tei-anchor"></a>higher grade, frequently appear in the inscriptions invested +with priesthoods and high magistracies,<a id="noteref_1227" name="noteref_1227" href="#note_1227"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1227</span></span></a> and were sometimes +chosen as patrons of the community.<a id="noteref_1228" name="noteref_1228" href="#note_1228"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1228</span></span></a> Many of them were +undoubtedly good and public-spirited men, with the peculiar +virtues which the life of the Roman camp engendered. But +some of their class also displayed that coarse and brutal self-assertion, +and that ignorant contempt for the refinement of +culture, on which Persius and Juvenal poured their scorn.<a id="noteref_1229" name="noteref_1229" href="#note_1229"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1229</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Augustales, ranking next to the curial order, are peculiarly +interesting, both as representing the wide diffusion of +the cult of the emperors, and as a class composed of men of +low, or even servile origin, who had made their fortunes in +trade, yet whose ambition society found the means of satisfying, +without breaking down the barriers of aristocratic exclusiveness.<a id="noteref_1230" name="noteref_1230" href="#note_1230"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1230</span></span></a> +The origin of the order of the Augustales was long a subject of +debate. But it has now been placed beyond doubt that in +the provincial towns it was a plebeian institution for the cult +of Augustus, and succeeding emperors, modelled on the aristocratic +order of the Sodales Augustales, which was established +by Tiberius in the capital.<a id="noteref_1231" name="noteref_1231" href="#note_1231"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1231</span></span></a> The Augustales were elected by +vote of the local curia, without regard to social rank, although +probably with due respect to wealth, and they included the +leaders of the great freedman class, whose emergence is one of +the most striking facts in the social history of the time. +Figuring on scores of inscriptions, the Augustales are mentioned +only once in extant Roman literature, in the novel of Petronius, +where the class has been immortalised, and probably caricatured.<a id="noteref_1232" name="noteref_1232" href="#note_1232"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1232</span></span></a> +The inscription, for which Trimalchio gives an order to his +brother Augustal, the stone-cutter, is to record his election in +absence to the Sevirate, his many virtues and his millions. +Actual monuments at Assisi and Brescia show that Trimalchio +was not an altogether imaginary person.<a id="noteref_1233" name="noteref_1233" href="#note_1233"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1233</span></span></a> +</p> + +<span class="tei tei-pb" id="page217">[pg 217]</span><a name="Pg217" id="Pg217" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Yet the Augustales, in spite of the vulgar ostentation and +self-assertion, which have characterised similar classes of the +<span class="tei tei-hi"><span style="font-style: italic">nouveaux riches</span></span> in all ages, were a very important and useful +order. They overspread the whole Roman world in the West. +Their monuments have been traced, not only in almost every +town in Italy, and in great provincial capitals, like Lyons or +Tarraco, but in Alpine valleys and lonely outposts of civilisation +on the edge of the Sahara.<a id="noteref_1234" name="noteref_1234" href="#note_1234"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1234</span></span></a> Their special religious duties +involved considerable expense, from which no doubt the more +aristocratic class were glad to be relieved. They had to bear +the cost of sacrifices and festivities on certain days in honour +of dead emperors. They had to pay an entrance fee on +admission to the college, which the ambitious among them +would often lavishly exceed.<a id="noteref_1235" name="noteref_1235" href="#note_1235"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1235</span></span></a> They were organised on the +lines of other colleges, with patrons, quinquennales, and other +officials. They had their club-houses where their banquets +were regularly held, they possessed landed property, and had +their common places of burial.<a id="noteref_1236" name="noteref_1236" href="#note_1236"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1236</span></span></a> But their expenditure and +their interests were by no means limited to their own immediate +society. They regarded themselves, and were generally +treated as public officials, ranking next to the magistrates of +the Curia. They had the right to wear the purple-bordered +toga, and to have lictors attending them in the streets.<a id="noteref_1237" name="noteref_1237" href="#note_1237"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1237</span></span></a> Places +of honour were reserved for them at the games and festivals. +Although as a class they were not eligible for a seat in the +Curia, or for the municipal magistracies, yet the <span class="tei tei-hi"><span style="font-style: italic">ornamenta</span></span>, the +external badges and honours attached to these offices, were +sometimes granted even to freedmen who had done service to +the community. Thus an Augustal who had paved a road at +Cales received the <span class="tei tei-hi"><span style="font-style: italic">ornamenta</span></span> of a decurio.<a id="noteref_1238" name="noteref_1238" href="#note_1238"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1238</span></span></a> And another, for +his munificence to Pompeii, by a decree of the Curia, was +awarded the use of the <span class="tei tei-hi"><span style="font-style: italic">bisellium</span></span>, a seat of honour which was +usually reserved for the highest dignitaries.<a id="noteref_1239" name="noteref_1239" href="#note_1239"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1239</span></span></a> But the ornaments +and dignities of their own particular college became +objects of pride and ambition. Thus a man boasts of having +been made <span class="tei tei-hi"><span style="font-style: italic">primus Augustalis perpetuus</span></span>, by a decree of the +Curia.<a id="noteref_1240" name="noteref_1240" href="#note_1240"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1240</span></span></a> A worthy of Brundisium received from the Curia a +<span class="tei tei-pb" id="page218">[pg 218]</span><a name="Pg218" id="Pg218" class="tei tei-anchor"></a>public funeral, with the ornaments and insignia of an Augustal.<a id="noteref_1241" name="noteref_1241" href="#note_1241"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1241</span></span></a> +In this way, in a society highly conventional, and dominated +by caste feeling, the order of the Augustales provided both a +stimulus and a reward for the public spirit of a new class, +powerful in its wealth and numbers, but generally encumbered +by the heritage of a doubtful origin. It was a great elevation +for a man, who, perhaps, had been sold as a boy in some +Syrian slave market into the degradation of a minion, and +who had emerged, by petty savings or base services, into the +comparative freedom of a tainted or despised trade, to find +himself at last holding a conspicuous rank in his municipality, +and able to purchase honour and deference from those who +had trampled on him in his youth. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Augustales shared with the members of the Curia the +heavy burdens which public sentiment then imposed upon the +rich. Direct taxation for municipal purposes was in the first +century almost unknown. The municipalities often possessed +landed property, mines, or quarries. Capua is said to have had +distant possessions in the island of Crete.<a id="noteref_1242" name="noteref_1242" href="#note_1242"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1242</span></span></a> The towns also +derived an income from the public baths,<a id="noteref_1243" name="noteref_1243" href="#note_1243"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1243</span></span></a> from the rent +of shops and stalls in the public places, from the supply +of water to private houses or estates, and from port dues +and tolls. A very considerable item of revenue must have +been found in the fee which all decurions, Augustales, and +magistrates paid on entering on their office or dignity. +Since the reign of Nerva, the towns had the right of receiving +legacies and bequests.<a id="noteref_1244" name="noteref_1244" href="#note_1244"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1244</span></span></a> And, on the occurrence of any desolating +calamity, an earthquake or a fire, the emperor was never +slow or niggardly in giving relief. In the year 53 <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span> the town +of Bologna received an imperial subsidy of about £83,000.<a id="noteref_1245" name="noteref_1245" href="#note_1245"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1245</span></span></a> +The cities of Asia were again and again relieved after desolating +earthquakes.<a id="noteref_1246" name="noteref_1246" href="#note_1246"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1246</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +With regard to municipal expenditure, the budget was free +from many public charges which burden our modern towns. +The higher offices were unpaid, and in fact demanded large +generosity from their holders. The lower functions were dis<span class="tei tei-pb" id="page219">[pg 219]</span><a name="Pg219" id="Pg219" class="tei tei-anchor"></a>charged, to a great extent, by communal slaves. The care or +construction of streets, markets, and public buildings, although +theoretically devolving on the community through their aediles, +was, as a matter of fact, to an enormous extent undertaken by +private persons. The city treasury must have often incurred +a loss in striving to provide corn and oil for the citizens at a +limited price, and the authorities were often reviled, as at Trimalchio’s +banquet, for not doing more to cheapen the necessaries +of life.<a id="noteref_1247" name="noteref_1247" href="#note_1247"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1247</span></span></a> Although our information as to municipal expenditure +on education and medical treatment is scanty, it is pretty clear +that the community was, in the Antonine age, beginning to +recognise a duty in making provision for both. Vespasian +first gave a public endowment to professors of rhetoric in the +capital.<a id="noteref_1248" name="noteref_1248" href="#note_1248"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1248</span></span></a> The case of Como, described in Pliny’s Letters, +was probably not an isolated one. Finding that the youth +of that town were compelled to resort to Milan for higher +instruction, Pliny, as we have seen, proposed to the parents to +establish by general subscription a public school, and he offered +himself to contribute one-third of the sum required for the +foundation, the rest to be provided by the townsfolk, who were +to have the management and selection of teachers in their +hands.<a id="noteref_1249" name="noteref_1249" href="#note_1249"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1249</span></span></a> The Greek cities had public physicians 500 years +before Christ,<a id="noteref_1250" name="noteref_1250" href="#note_1250"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1250</span></span></a> and Marseilles and some of the Gallic towns in +Strabo’s day employed both teachers and doctors at the public +expense.<a id="noteref_1251" name="noteref_1251" href="#note_1251"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1251</span></span></a> The regular organisation of public medical attendance +in the provinces dates from Antoninus Pius, who required +the towns of Asia to have a certain number of physicians +among their salaried officers.<a id="noteref_1252" name="noteref_1252" href="#note_1252"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1252</span></span></a> The title <span class="tei tei-hi"><span style="font-style: italic">Archiater</span></span>, which in +the Theodosian Code designates an official class in the provinces +as well as at Rome, is found in inscriptions of Beneventum +and Pisaurum belonging to an earlier date.<a id="noteref_1253" name="noteref_1253" href="#note_1253"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1253</span></span></a> But these +departments of municipal expenditure were hardly yet fully +organised in the age of the Antonines, and were probably not +burdensome. The great field of expenditure lay in the +basilicas, temples, amphitheatres, baths, and pavements, whose +<span class="tei tei-pb" id="page220">[pg 220]</span><a name="Pg220" id="Pg220" class="tei tei-anchor"></a>vanishing remains give us a glimpse of one of the most brilliant +ages in history. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The municipal towns relied largely on the voluntary munificence +of their wealthy members for great works of public utility +or splendour. But we have many records of such enterprises +carried out at the common expense, and the name of a special +magistracy (<span class="tei tei-hi"><span style="font-style: italic">curator operum publicorum</span></span>) to superintend them +meets us often in the inscriptions.<a id="noteref_1254" name="noteref_1254" href="#note_1254"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1254</span></span></a> These undertakings were +frequently on a great scale. The famous bridge of Alcantara +was erected in the reign of Trajan by the combined efforts of +eleven municipalities in Portugal.<a id="noteref_1255" name="noteref_1255" href="#note_1255"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1255</span></span></a> In Bithynia the finances of +some of the great towns had been so seriously disorganised by +expensive and ill-managed undertakings that the younger Pliny +was in the year 111 <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span> sent as imperial legate by Trajan to repair +the misgovernment of the province.<a id="noteref_1256" name="noteref_1256" href="#note_1256"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1256</span></span></a> Pliny’s correspondence +throws a flood of light on many points of municipal administration, +and foreshadows its coming decay. The cities appear +to have ample funds, but they are grossly mismanaged. There +is plenty of public money seeking investment, but borrowers +cannot be found at the current rate of 12 per cent. Pliny +would have been inclined to compel the decurions to become +debtors of the state, but Trajan orders the rate of interest to be +put low enough to attract voluntary borrowers.<a id="noteref_1257" name="noteref_1257" href="#note_1257"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1257</span></span></a> Apamea, +although it had the ancient privilege of managing its own affairs, +requested Pliny to examine the public accounts.<a id="noteref_1258" name="noteref_1258" href="#note_1258"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1258</span></span></a> He did the +same for Prusa, and found many signs of loose and reckless +finance, and probable malversation.<a id="noteref_1259" name="noteref_1259" href="#note_1259"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1259</span></span></a> Nicaea had spent £80,000 +on a theatre, which, from some faults either in the materials +or the foundation, was settling, with great fissures in the walls.<a id="noteref_1260" name="noteref_1260" href="#note_1260"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1260</span></span></a> +The city had also expended a large sum in rebuilding its +gymnasium on a sumptuous scale, but the fabric had been +condemned by a new architect for radical defects of structure. +Nicomedia has squandered £40,000 on two aqueducts which +have either fallen or been abandoned.<a id="noteref_1261" name="noteref_1261" href="#note_1261"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1261</span></span></a> In authorising the construction +of a third the emperor might well emphatically order +the responsibility for such blunders to be fastened on the proper +<span class="tei tei-pb" id="page221">[pg 221]</span><a name="Pg221" id="Pg221" class="tei tei-anchor"></a>persons.<a id="noteref_1262" name="noteref_1262" href="#note_1262"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1262</span></span></a> In the same city, when a fire of a most devastating +kind had recently occurred, there was no engine, not even a +bucket ready, and the inhabitants stood idly by as spectators.<a id="noteref_1263" name="noteref_1263" href="#note_1263"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1263</span></span></a> +Pliny was most assiduous in devising or promoting engineering +improvements for the health and convenience of the province, +and often called for expert assistance from Rome. Irregularities +in the working of the civic constitutions also gave him +much trouble. The <span class="tei tei-hi"><span style="font-style: italic">ecdicus</span></span> or <span class="tei tei-hi"><span style="font-style: italic">defensor</span></span> has demanded repayment +of a largess made to one Julius Piso from the treasury of +Amisus, which the decrees of Trajan now forbade.<a id="noteref_1264" name="noteref_1264" href="#note_1264"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1264</span></span></a> Just as +Pliny had suggested that members of a curia should be forced +to accept loans from the State, so we can see ominous signs of +a wish to compel men to accept the curial dignity beyond the +legal number, in order to secure the honorarium of from £35 +to £70 on their admission.<a id="noteref_1265" name="noteref_1265" href="#note_1265"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1265</span></span></a> The <span class="tei tei-hi"><span style="font-style: italic">Lex Pompeia</span></span>, which forbade +a Bithynian municipality to admit to citizenship men from +other Bithynian states, had long been ignored, and in numbers +of cities there were many sitting in the senate in violation of +the law. The Pompeian law also required that a man should +be thirty years of age when he was elected to a magistracy or +took his place in the Curia, but a law of Augustus had reduced +the limit for the minor magistracies to twenty-two. Here was +a chance of adding to the strength of the Curia which was +seized by the municipal censors. And if a minor magistrate +might enter the Curia as a matter of course at twenty-two, why +not others equally fit?<a id="noteref_1266" name="noteref_1266" href="#note_1266"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1266</span></span></a> In another typical case the legate +was disturbed by the lavish hospitality of leading citizens. On +the assumption of the toga, at a wedding, or an election to +civic office, or the dedication of a public work, not only the +whole of the Curia, but a large number of the common people, +were often invited to a banquet and received from their host +one or two denarii apiece.<a id="noteref_1267" name="noteref_1267" href="#note_1267"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1267</span></span></a> Pliny was probably unnecessarily +alarmed. The inscriptions show us the same scenes all over +the Empire,<a id="noteref_1268" name="noteref_1268" href="#note_1268"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1268</span></span></a> and the emperor with calm dignity leaves the question +of such entertainments to the prudence of his lieutenant. +</p> + +<span class="tei tei-pb" id="page222">[pg 222]</span><a name="Pg222" id="Pg222" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +There are many religious questions submitted to the +emperor in these celebrated despatches, especially those relating +to the toleration of Christians.<a id="noteref_1269" name="noteref_1269" href="#note_1269"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1269</span></span></a> But, however profoundly +interesting, they lie beyond the scope of this chapter. We are +occupied with the secular life of the provincial town. And the +Letters of Pliny place some things in a clear light. In the first +place, the state has begun in the reign of Trajan to control +the municipality, especially in the management of its finances; +but the control is rather invited than imposed. At any rate, +it has become necessary, owing to malversation or incompetence.<a id="noteref_1270" name="noteref_1270" href="#note_1270"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1270</span></span></a> +Nothing could be more striking than the contrast between +the civic bungling exposed by Pliny, and the clear, patient +wisdom of the distant emperor. And in another point we +can see that the municipalities have entered on that disastrous +decline which was to end in the ruin of the fifth century. +Wasteful finance is already making its pressure felt on +the members of the Curia, and membership is beginning to +be thought a burden rather than an honour. From the reign +of Trajan we begin to hear of the <span class="tei tei-hi"><span style="font-style: italic">Curatores</span></span>, who were +imperial officers, appointed at first to meet a special emergency, +but who became permanent magistrates, with immense powers, +especially over finance.<a id="noteref_1271" name="noteref_1271" href="#note_1271"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1271</span></span></a> The free civic life of the first century +is being quietly drawn under the fatal spell of a bureaucratic +despotism. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The cities did much for themselves out of the public +revenues.<a id="noteref_1272" name="noteref_1272" href="#note_1272"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1272</span></span></a> But there are many signs that private ambition +or munificence did even more. The stone records of +Pompeii confirm these indications in a remarkable way. +Pompeii, in spite of the prominence given to it by its tragic fate, +was only a third-rate town, with a population probably of not +more than 20,000.<a id="noteref_1273" name="noteref_1273" href="#note_1273"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1273</span></span></a> Its remains, indeed, leave the impression +that a considerable class were in easy circumstances; but it +may be doubted whether Pompeii could boast of any great +capitalists among its citizens. Its harbour, at the mouth of +the Sarno, was the outlet for the trade of Nola and Nuceria. +<span class="tei tei-pb" id="page223">[pg 223]</span><a name="Pg223" id="Pg223" class="tei tei-anchor"></a>There were salt works in a suburb near the sea. The fish +sauces of Umbricius Scaurus had a great celebrity.<a id="noteref_1274" name="noteref_1274" href="#note_1274"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1274</span></span></a> The +vine and the olive were cultivated on the volcanic offshoot +from Vesuvius; but the wine of Pompeii was said by the elder +Pliny to leave a lingering headache. Mill-stones were made +from the lava of the volcano. The market gardeners drove a +flourishing trade, and the cabbage of Pompeii was celebrated. +On the high ground towards Vesuvius many wealthy Romans, +Cicero, and Drusus, the son of Claudius, built country seats, in +that delicious climate where the winters are so short, and the +summer heats are tempered by unfailing breezes from the +mountains or the western sea. All these things made Pompeii +a thriving and attractive place; yet its trade hardly offered +the chance of the huge fortunes which could be accumulated +in those days at Puteoli or Ostia.<a id="noteref_1275" name="noteref_1275" href="#note_1275"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1275</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Nevertheless, a large number of the public buildings of +Pompeii were the gift of private citizens. The Holconii were +a great family of the place in the reign of Augustus. M. +Holconius Rufus had been ordinary duumvir five times, and +twice quinquennial duumvir; he was priest of Augustus, and +finally was elected patron of the town.<a id="noteref_1276" name="noteref_1276" href="#note_1276"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1276</span></span></a> Such dignities in +those days imposed a corresponding burden. And an inscription +tells that, on the rebuilding of the great theatre, probably +about 3 <span class="tei tei-hi"><span style="font-size: 75%">B.C.</span></span>, Holconius Rufus and Holconius Celer defrayed +the expense of the crypt, the tribunals, and the whole space for +the spectators. Women did not fall behind men in their +public benefactions. On the eastern side of the forum of +Pompeii there is a building and enclosure, with the remains of +porticoes, colonnades, and fountains, which are supposed to +have been a cloth market. In a niche stood a marble statue, +dedicated by the fullers of Pompeii to Eumachia, a priestess of +the city. And Eumachia herself has left a record that she +and her son had erected the building at their own expense.<a id="noteref_1277" name="noteref_1277" href="#note_1277"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1277</span></span></a> +The dedication probably belongs to the reign of Tiberius. The +visitor who leaves the forum by the arch, at the north-east +corner, and turns into the broadest thoroughfare of the town, +soon reaches the small temple of Fortuna Augusta, erected in +the reign of Augustus. Both the site and the building were +<span class="tei tei-pb" id="page224">[pg 224]</span><a name="Pg224" id="Pg224" class="tei tei-anchor"></a>the gift of one M. Tullius, who had, like M. Holconius, borne all +the honours which the city could bestow.<a id="noteref_1278" name="noteref_1278" href="#note_1278"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1278</span></span></a> The amphitheatre +in the south-east corner of the town, the scene of so many +gladiatorial combats recorded in the inscriptions, was erected +by two men of the highest official rank, C. Quinctius Valgus +and M. Porcius, probably the same men who bore at least part +of the cost of the smaller theatre of Pompeii.<a id="noteref_1279" name="noteref_1279" href="#note_1279"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1279</span></span></a> The last +instance of this generous public spirit which we shall mention +is of interest in many ways. It is well known that in the +year 63 <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span> an earthquake overthrew many buildings, and +wrought great havoc in Pompeii. Among other edifices, the +temple of Isis was thrown down. The temple, of which we +can now study the remains, had been built by a boy of six +years of age, Numerius Popidius Celsinus, who, in acknowledgment +of his own, or rather of his father’s liberality, was at that +unripe age co-opted a member of <span class="tei tei-q">“the splendid order.”</span><a id="noteref_1280" name="noteref_1280" href="#note_1280"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1280</span></span></a> This +mode of rewarding a father by advancing his infant son to +premature honours is not unknown in other inscriptions.<a id="noteref_1281" name="noteref_1281" href="#note_1281"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1281</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The literature of the age contains many records of profuse +private liberality of the same kind. The circle and family of +Pliny were, as we have seen in this, as in other respects, models +of the best sentiment of the time. Pliny was not a very rich +man, according to the standard of an age of colossal fortunes; yet +his benefactions, both to private friends and to the communities +in which he was interested, were on the scale of the largest +<a name="corr224" id="corr224" class="tei tei-anchor"></a><span class="tei tei-corr">wealth.</span> It has been calculated that he must have altogether +given to his early home and fatherland, as he calls it, a sum +of more than £80,000; and the gifts were of a thoroughly +practical kind—a library, a school endowment, a foundation for +the nurture of poor children, a temple of Ceres, with spacious +colonnades to shelter the traders who came for the great fair.<a id="noteref_1282" name="noteref_1282" href="#note_1282"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1282</span></span></a> +A great lady, Ummidia Quadratilla, known to us not altogether +favourably in Pliny’s letters, built a temple and amphitheatre +for Casinum.<a id="noteref_1283" name="noteref_1283" href="#note_1283"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1283</span></span></a> From the elder Pliny we learn that the distinguished +court physicians, the two Stertinii, whose professional +income is said to have ranged from £2000 to £5000 a +year, exhausted their ample fortune in their benefactions to +<span class="tei tei-pb" id="page225">[pg 225]</span><a name="Pg225" id="Pg225" class="tei tei-anchor"></a>the city of Naples.<a id="noteref_1284" name="noteref_1284" href="#note_1284"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1284</span></span></a> A private citizen bore the cost of an aqueduct +for Bordeaux, at an expenditure of £160,000.<a id="noteref_1285" name="noteref_1285" href="#note_1285"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1285</span></span></a> Another +benefactor, one Crinas, spent perhaps £80,000 on the walls of +Marseilles.<a id="noteref_1286" name="noteref_1286" href="#note_1286"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1286</span></span></a> The grandfather of Dion Chrysostom devoted his +entire ancestral fortune to public objects.<a id="noteref_1287" name="noteref_1287" href="#note_1287"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1287</span></span></a> Dion, himself, +according to his means, followed the example of his ancestor. +The site alone of a colonnade, with shops and booths, which he +presented to Prusa, cost about £1800. When Cremona was +destroyed by the troops of Vespasian in <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span> 69, its temples and +forums were restored by the generous zeal of private citizens, +after all the horror and exhaustion of that awful conflict.<a id="noteref_1288" name="noteref_1288" href="#note_1288"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1288</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +But the prince of public benefactors in the Antonine age +was the great sophist Herodes Atticus, the tutor of M. Aurelius, +who died in the same year as his pupil, 180 <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span> He acted up +to his theory of the uses of wealth on a scale of unexampled +munificence.<a id="noteref_1289" name="noteref_1289" href="#note_1289"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1289</span></span></a> His family was of high rank, and claimed descent +from the Aeacidae of Aegina. They had also apparently inexhaustible +resources. His father spent a sum of nearly +£40,000 in supplementing an imperial grant for the supply of +water to the Troad. The munificence of the son was extended +to cities in Italy, as well as to Corinth, Thessaly, Euboea, +Boeotia, Elis, and pre-eminently to Athens. He gave an +aqueduct to Canusium and Olympia, a racecourse to Delphi, +a roofed theatre to Corinth.<a id="noteref_1290" name="noteref_1290" href="#note_1290"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1290</span></span></a> He provided sulphur baths at +Thermopylae for the visitors from Thessaly and the shores of +the Maliac gulf. He aided in the restoration of Oricum in +Epirus, and liberally recruited the resources of many another +decaying town in Greece. He was certainly benevolent, but +he had also a passion for splendid fame, and cherished an +ambition to realise the dream of Nero, by cutting a canal +across the Corinthian Isthmus.<a id="noteref_1291" name="noteref_1291" href="#note_1291"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1291</span></span></a> But Attica, where he +was born, and where he had a princely house on the Ilissus, +was the supreme object of his bounty. In his will he left +each Athenian citizen an annual gift of a mina. He would +offer to the Virgin Goddess a sacrifice of a hundred oxen on a +single day; and, when the great festivals came round, he used to +<span class="tei tei-pb" id="page226">[pg 226]</span><a name="Pg226" id="Pg226" class="tei tei-anchor"></a>feast the people by their tribes, as well as the resident strangers, +on couches in the Ceramicus. He restored the ancient shrines +and stadia with costly marbles. And, in memory of Rhegilla, +his wife, he built at the foot of the acropolis a theatre for +6000 spectators, roofed in with cedar wood, which, to the eye +of Pausanias, surpassed all similar structures in its splendour.<a id="noteref_1292" name="noteref_1292" href="#note_1292"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1292</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The liberality of Herodes Atticus, however astonishing it +may seem, was only exceptional in its scale. The same spirit +prevailed among the leading citizens or the great <span class="tei tei-hi"><span style="font-style: italic">patroni</span></span> of +hundreds of communities, many of them only known to us +from a brief inscription or two; and we have great reason to +be grateful on this score to the imperial legislation of later +days, which did its best to preserve these stone records for the +eyes of posterity.<a id="noteref_1293" name="noteref_1293" href="#note_1293"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1293</span></span></a> But in forming an estimate of the splendid +public spirit evoked by municipal life, it is well to remind +ourselves that much has necessarily been lost in the wreck of +time, and also that what we have left represents the civic life +of a comparatively brief period. Yet the remains are so +numerous that it is almost impossible to give any adequate +idea of their profusion to those who are unacquainted with +the inscriptions. The objects of this liberality are as various +as the needs of the community—temples, theatres, bridges, +markets, a portico or a colonnade, the relaying of a road or +pavement from the forum to the port, the repair of an aqueduct, +above all the erection of new baths or the restoration +of old ones, with perhaps a permanent foundation to provide +for the free enjoyment of this greatest luxury of the south. +The boon was extended to all citizens of both sexes, and in +some cases, even to strangers and to slaves.<a id="noteref_1294" name="noteref_1294" href="#note_1294"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1294</span></span></a> There is an +almost monotonous sameness in the stiff, conventional record +of this vast mass of lavish generosity. It all seems a spontaneous +growth of the social system. One monument is +erected by the senate and people of Tibur to a man who +had borne all its honours, and had left the town his sole +heir.<a id="noteref_1295" name="noteref_1295" href="#note_1295"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1295</span></span></a> On another, an Augustal of Cales, who had received +the insignia of the duumvirate, tells posterity that he had +laid down a broad road through the town.<a id="noteref_1296" name="noteref_1296" href="#note_1296"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1296</span></span></a> Another + bene<span class="tei tei-pb" id="page227">[pg 227]</span><a name="Pg227" id="Pg227" class="tei tei-anchor"></a>factor bore the chief cost of a new meat market at Aesernia, the +authorities of the town supplying the pillars and the tiles.<a id="noteref_1297" name="noteref_1297" href="#note_1297"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1297</span></span></a> +A priestess of Calama in Numidia expended a sum of £3400 +on a new theatre.<a id="noteref_1298" name="noteref_1298" href="#note_1298"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1298</span></span></a> Perhaps the commonest object of private +liberality was the erection or maintenance of public baths. An +old officer of the fourth legion provided free bathing at Suessa +Senonum for every one, even down to the slave girls.<a id="noteref_1299" name="noteref_1299" href="#note_1299"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1299</span></span></a> At +Bononia, a sum of £4350 was bequeathed for the same liberal +purpose.<a id="noteref_1300" name="noteref_1300" href="#note_1300"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1300</span></span></a> A magnate of Misenum bequeathed 400 loads of +hard wood annually for the furnaces of the baths, but with +the stipulation that his son should be made patron of the +town, and that his successors should receive all the magistracies.<a id="noteref_1301" name="noteref_1301" href="#note_1301"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1301</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +These are only a few specimens taken at random from the +countless records of similar liberality to the parent city. The +example of the emperors must have stimulated the creation +of splendid public works in the provinces. It has been +remarked by M. Boissier that the imperial government at +all times displayed the politic or instinctive love of monarchy +for splendour and magnificence.<a id="noteref_1302" name="noteref_1302" href="#note_1302"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1302</span></span></a> The Roman Code, down to +the end of the Western Empire, gives evidence of a jealous +care for the preservation of the monuments and historic +buildings of the past, and denounces with very unconventional +energy the <span class="tei tei-q">“foul and shameful”</span> traffic in the relics of ancient +glory which prevailed in the last age of the Empire.<a id="noteref_1303" name="noteref_1303" href="#note_1303"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1303</span></span></a> After +great fires and desolating wars, the first thought of the most +frugal or the most lavish prince was to restore in greater +grandeur what had been destroyed. After the great conflagration +of <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span> 64, which laid in ashes ten out of the fourteen +regions of Rome, Nero immediately set to work to rebuild the +city in a more orderly fashion, with broader streets and open +spaces.<a id="noteref_1304" name="noteref_1304" href="#note_1304"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1304</span></span></a> Vespasian, on his accession, found the treasury +loaded with a debt of £320,000,000. Yet the frugal emperor +did not hesitate to begin at once the restoration of the Capitol, +and all the other ruins left by the great struggle of <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span> 69 +from which his dynasty arose.<a id="noteref_1305" name="noteref_1305" href="#note_1305"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1305</span></span></a> He even undertook some new +<span class="tei tei-pb" id="page228">[pg 228]</span><a name="Pg228" id="Pg228" class="tei tei-anchor"></a>works on a great scale, the temple of Peace and the amphitheatre, +on the plans projected by Augustus. Titus completed +the Colosseum, and erected the famous baths.<a id="noteref_1306" name="noteref_1306" href="#note_1306"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1306</span></span></a> Domitian once +more restored the Capitol, and added many new buildings, +temples to his <span class="tei tei-q">“divine”</span> father and brother, with many shrines +of his special patroness Minerva; a stone stadium for 30,000 +people, and an Odeum for an audience of 10,000.<a id="noteref_1307" name="noteref_1307" href="#note_1307"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1307</span></span></a> Trajan +was lauded by Pliny for his frugal administration of the +treasury, combined with magnificence in his public works.<a id="noteref_1308" name="noteref_1308" href="#note_1308"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1308</span></span></a> +Nor was the encomium undeserved. He made docks and erected +warehouses at Ostia; he ran a new road through the Pomptine +marshes; he lavished money on aqueducts and baths.<a id="noteref_1309" name="noteref_1309" href="#note_1309"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1309</span></span></a> His +most imposing construction was a new forum between the +Capitoline and the Quirinal, with stately memorials of the +achievements of his reign. But the prince of imperial builders +and engineers was Hadrian. Wherever he went he took with +him in his journeys a troop of architects to add something to +the splendour or convenience of the cities through which he +passed. <span class="tei tei-q">“In almost every city,”</span> says his biographer, <span class="tei tei-q">“he +erected some building.”</span><a id="noteref_1310" name="noteref_1310" href="#note_1310"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1310</span></span></a> But the capital was not neglected +by Hadrian. He restored historic structures such as the +Pantheon and the temple of Neptune, the forum of Augustus, +and Agrippa’s baths, with no ostentatious intrusion of his +own name.<a id="noteref_1311" name="noteref_1311" href="#note_1311"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1311</span></span></a> In his own name he built the temples of Venus +and Roma, the bridge across the Tiber, and that stately +mausoleum, which, as the castle of S. Angelo, links the +memory of the pagan Empire with the <a name="corr228" id="corr228" class="tei tei-anchor"></a><span class="tei tei-corr">mediaeval</span> Papacy and +the modern world. The example of the imperial masters of +the world undoubtedly reinforced the various impulses which +inspired the dedication of so much wealth to the public +service or enjoyment through all the cities of the Empire. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +But the wealthy and public-spirited citizen was also +expected to cater for the immediate pleasure or amusement of +his neighbours in games and feasts. We have seen that Pliny, +during his administration of Bithynia, seems to have regarded +the public feasts given to a whole commune on occasions of +<span class="tei tei-pb" id="page229">[pg 229]</span><a name="Pg229" id="Pg229" class="tei tei-anchor"></a>private rejoicing, as dangerous to the general tranquillity. Yet +the usage meets us everywhere in the inscriptions, and even in +the literary history of the time. This spacious hospitality was +long demanded from the rich and powerful, from the general +at his triumph, from the great noble on his birthday or his +daughter’s marriage, from the rich burgher at the dedication +of a temple or a forum which he had given to the city, from +the man who had been chosen patron of a town in expectation +of such largesses, not to speak of the many private patrons +whose morning receptions were thronged by a hungry crowd, +eager for an invitation to dinner, or its equivalent in the +sportula.<a id="noteref_1312" name="noteref_1312" href="#note_1312"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1312</span></span></a> Julius Caesar on his triumph in 46 <span class="tei tei-hi"><span style="font-size: 75%">B.C.</span></span> had +feasted the people at 22,000 tables.<a id="noteref_1313" name="noteref_1313" href="#note_1313"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1313</span></span></a> Great houses, like the +sumptuous seat of Caninius Rufus at Como, had enormous +banquet halls for such popular repasts.<a id="noteref_1314" name="noteref_1314" href="#note_1314"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1314</span></span></a> The Trimalchio of +Petronius desires himself to be sculptured on his tomb in +the character of such a lavish host.<a id="noteref_1315" name="noteref_1315" href="#note_1315"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1315</span></span></a> There was in that age +no more popular and effective way of testifying gratitude for +the honours bestowed by the popular voice, or of winning +them, than by a great feast to the whole commune, generally +accompanied by a distribution of money, according to social +or official grade. It was also the most popular means of +prolonging one’s memory to bequeath a foundation for the +perpetual maintenance of such repasts in honour of the dead.<a id="noteref_1316" name="noteref_1316" href="#note_1316"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1316</span></span></a> +One P. Lucilius of Ostia had held all the great offices of his town, +and had rewarded his admirers with a munificence apparently +more than equivalent to the official honours they had bestowed. +He had paved a long road from the forum to the arch, restored +a temple of Vulcan, of which he was the curator, and the +temples of Venus, Spes, and Fortuna; he had provided standard +weights for the meat market, and a tribunal of marble for the +forum. But probably his most popular benefaction was a +great banquet to the citizens, where 217 couches were arrayed +for them.<a id="noteref_1317" name="noteref_1317" href="#note_1317"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1317</span></span></a> The same munificent person had twice entertained the +whole of the citizens at luncheon. Elsewhere a veteran, with +a long and varied service, had settled at Auximum where he +<span class="tei tei-pb" id="page230">[pg 230]</span><a name="Pg230" id="Pg230" class="tei tei-anchor"></a>had been elected patron of the community. His old comrades, +the centurions of the Second Legion (Traj. Fortis) erected a +monument to his virtues, and, at the dedication, he gave a +banquet to the townsfolk.<a id="noteref_1318" name="noteref_1318" href="#note_1318"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1318</span></span></a> One other example, out of the +many which crowd the inscriptions, may serve to complete +the picture of civic hospitality. Lucius Cornelius of Surrentum +received on his death the honour of a public funeral by a +vote of the Curia. The inscription on his statue records that, on +assuming the garb of manhood, he had provided a meal of pastry +and mead for the populace; when he became aedile, he exhibited +a contest of gladiators; and, twice reaching the honours +of the duumvirate, he repaid the compliment by splendid +games and a stately banquet.<a id="noteref_1319" name="noteref_1319" href="#note_1319"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1319</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +At these entertainments a gift of money, always graduated +according to the social rank of the guests, decurio, augustal, +or plebeian, was generally added to the fare.<a id="noteref_1320" name="noteref_1320" href="#note_1320"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1320</span></span></a> Sometimes the +distribution took the form of a lottery. A high official of +Beneventum, who had probably inherited a fortune from his +father, a leading physician of the capital, once scattered +tickets among the crowd, which gave the finder the right to +a present of gold, silver, dress, or other smaller prizes.<a id="noteref_1321" name="noteref_1321" href="#note_1321"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1321</span></span></a> +Women appeared sometimes both as hostesses and guests +on these occasions. Caesia Sabina of Veii, on the day on +which her husband was entertaining all the citizens, invited +the female relatives of the decurions to dinner, with the +additional luxury of a gratuitous bath.<a id="noteref_1322" name="noteref_1322" href="#note_1322"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1322</span></span></a> It is curious to +observe that at the festivities in which women are entertained, +the sharp demarcation of ranks is maintained as strictly +as it is among their male relations. Thus, in a distribution +at Volceii, the decurions, augustales, and vicani, receive +respectively thirty, twenty, and twelve sesterces apiece; while +the proportion observed among the ladies of the three social +grades is sixteen, eight, and four. Nor were children, even +those of the slave class, forgotten on these festive occasions. +One kindly magnate of Ferentinum left a fund of about £750 +to give an annual feast of pastry and mead upon his +birthday for all the inhabitants with their wives, and at the +<span class="tei tei-pb" id="page231">[pg 231]</span><a name="Pg231" id="Pg231" class="tei tei-anchor"></a>same time, 300 pecks of nuts were provided for the children, +bond and free.<a id="noteref_1323" name="noteref_1323" href="#note_1323"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1323</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +These provincial societies, as we have already seen, were organised +on aristocratic or plutocratic principles. The distinction +between <span class="tei tei-hi"><span style="font-style: italic">honestior</span></span> and <span class="tei tei-hi"><span style="font-style: italic">humilior</span></span>, which becomes so cruel in the +Theodosian Code, was, even in the Antonine age, more sharply +drawn and more enduring than is agreeable to our modern +notions of social justice. The rich have a monopoly of all +official power and social precedence; they have even the +largest share in gifts and paltry distributions of money which +wealth might be expected to resign and to despise. Their sons +have secured to them by social convention, or by popular +gratitude and expectancy, a position equal to that of their +ancestors. The dim plebeian crowd, save for the right +of an annual vote at the elections, which was in a few +generations to be withdrawn, seem to be of little more +consequence than the slaves; they were of far less consequence +than those freedmen who had the luck or the +dexterity to build up a rapid fortune, and force their way +into the chasm between the privileged and the disinherited. +Yet this would hardly be a complete and penetrating view +of the inner working and the spirit of that municipal society. +The apparent rigidity and harshness of the lines of demarcation +were often relieved by a social sentiment which, on the +one hand, made heavy demands on rank and wealth, and on +the other, drew all classes together by the strong bond of +fellowship in a common social life. There has probably seldom +been a time when wealth was more generally regarded as a +trust, a possession in which the community at large has a +right to share. There never was an age in which the wealthy +more frankly, and even recklessly, recognised this imperious +claim. It would indeed be difficult to resolve into its +elements the complicated mass of motives which impelled +the rich burgher to undertake such enormous, and often +ruinous, expenditure for the common good or pleasure. There +was of course much of mere selfish ambition and love of +popularity. The passion for prominence was probably never +stronger. Direct or even veiled corruption of the electors was, +indeed, strictly prohibited by law.<a id="noteref_1324" name="noteref_1324" href="#note_1324"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1324</span></span></a> But it was a recognised +<span class="tei tei-pb" id="page232">[pg 232]</span><a name="Pg232" id="Pg232" class="tei tei-anchor"></a>principle of public life that the city should honour its benefactors, +and that those whom she had raised to her highest +distinctions should manifest their gratitude by some contribution +to the comfort or the enjoyments of the people. But, +when we have admitted all vulgar motives of munificence, a +man would show himself a very unobservant, or else a very +cynical student of the time, if he failed to recognise that, +among these countless benefactors, there were many animated, +not only by a sense of duty, but by a real ardour of public +spirit, men who wished to live in the love and memory of +their fellows, and who had a rare perception of the duties of +wealth. Philostratus has left us in his own words a record +of the principles which inspired Herodes Atticus in his almost +fabulous donations to many cities in Asia, Greece, and Italy. +Herodes used to say that the true use of money was to succour +the needs of others; riches which were guarded with a niggard +hand were only a <span class="tei tei-q">“dead wealth”</span>; the coffers in which they +were stowed away were merely a prison; and the worship of +money resembled the sacrifice which the fabled Aloidae offered +to a god after putting him in chains.<a id="noteref_1325" name="noteref_1325" href="#note_1325"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1325</span></span></a> The main characteristics +of human nature are singularly fixed from age to age, +although the objects of its love and devotion may endlessly +vary. The higher unselfish impulses must assert themselves +in any society which is not plunging into the abyss. The +choicer spirits will be always ready to lavish effort or material +wealth on objects which are sacred to their own age, although +they may seen chimerical or unworthy to the next. And we +may well believe that the man who in the second century +built a bath or a theatre for fellow townsmen, might possibly, +had he lived in the fifth, have dedicated a church to a patron +saint, or bequeathed his lands to a monastery. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Antonine age was on one side perhaps rather coarse in +its ideals, passionately fond of splendour and brilliant display, +proud of civic dignity, and keenly alive to the ease and +comfort and brightness which common effort or individual +generosity might add to the enjoyment of life. It was also +an intensely sociable age. Men looked for their happiness to +their city rather than to the family or the state. If their city +could not play a great part as an independent commonwealth, +<span class="tei tei-pb" id="page233">[pg 233]</span><a name="Pg233" id="Pg233" class="tei tei-anchor"></a>it might, by the self-sacrifice of its sons, assert its dignity +among its rivals. It could make itself a society which men +would proudly or affectionately claim as their <span class="tei tei-q">“patria”</span> and +their parent, and on which they would vie with one another in +lavishing their time and their gold. And the buildings and +banquets and bright festivals, on which so much was lavished, +were enjoyed by all citizens alike, the lowest and the highest, +although high and low had sometimes by prescriptive usage an +unequal share in the largesses. The free enjoyment of sumptuous +baths, of good water from the Atlas, the Apennines, or the +Alban Hills, the right to sit at ease with one’s fellows when +the <span class="tei tei-hi"><span style="font-style: italic">Pseudolus</span></span> or the <span class="tei tei-hi"><span style="font-style: italic">Adelphi</span></span> was put upon the boards, the +pleasure of strolling in the shady colonnades of the forum or +the market, surrounded by brilliant marbles and frescoes, with +fountains shedding their coolness around; the good fellowship +which, for the time, levelled all ranks, in many a simple communal +feast, with a coin or two distributed at the end to recall +or heighten the pleasure—all these things tended to make the +city a true home, to some extent almost a great family circle. +There was much selfishness and grossness, no doubt, in all this +civic life. Which later age can cast the first stone? Yet +a study of the inscriptions of the Antonine age leaves the +impression that, amid all the sharply drawn distinctions of +rank, with all the petty ambition and self-assertion, or the +fawning and expectant servility, there was also a genuine +patriotic benevolence on the one hand, and a grateful recognition +of it on the other. The citizens record on many a tablet +their gratitude to patron or duumvir or augustal, or to some +simple old centurion, returned from far frontier camps, who +had paved their promenade, or restored their baths, or given +them a shrine of Neptune or Silvanus. They also preserved +the memory of many a kindly benefactor who left, as he fondly +thought for ever, the funds for an annual feast, with all the +graduated shares scrupulously prescribed, to save an obscure +tomb from the general oblivion. Thus, although that ancient +city life had its sordid side, which is laid bare with such +pitiless Rabelaisian realism by Petronius, it had its nobler +aspect also. Notwithstanding the aristocratic tone of municipal +society in the age of the Antonines, it is possible that the +separation of classes in our great centres of population is +<span class="tei tei-pb" id="page234">[pg 234]</span><a name="Pg234" id="Pg234" class="tei tei-anchor"></a>morally more sharp and decided than it was in the days when +the gulf between social ranks was in theory impassable. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +There is however another side to this picture of fraternal +civic life. If some of its pleasures were innocent and even +softening and elevating, there were others which pandered to +the most brutal and cruel passions. The love of amusement +grew upon the Roman character as civilisation developed in +organisation and splendour, and unfortunately the favourite +amusements were often obscene and cruel. The calendar of +the time is sufficiently ominous. The number of days which +were annually given up to games and spectacles at Rome rose +from 66 in the reign of Augustus, to 135 in the reign of +M. Aurelius, and to 175, or more, in the fourth century. In +this reckoning no account is taken of extraordinary festivals +on special occasions.<a id="noteref_1326" name="noteref_1326" href="#note_1326"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1326</span></span></a> The Flavian amphitheatre was inaugurated +by Titus with lavish exhibitions extending over 100 +days.<a id="noteref_1327" name="noteref_1327" href="#note_1327"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1327</span></span></a> The Dacian triumphs of Trajan were celebrated by +similar rejoicings for 123 days, and 10,000 gladiators were +sent down into the arena.<a id="noteref_1328" name="noteref_1328" href="#note_1328"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1328</span></span></a> The rage of all classes of the +Roman populace for these sights of suffering and shame continued +unabated to the very end of the Western Empire. The +lubricity of pantomime and the slaughter of the arena were +never more fiercely and keenly enjoyed than when the Germans +were thundering at the gates of Trèves and Carthage.<a id="noteref_1329" name="noteref_1329" href="#note_1329"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1329</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It is difficult for us now to understand this lust of cruelty +among a people otherwise highly civilised, a passion which was +felt not merely by the base rabble, but even by the cultivated +and humane.<a id="noteref_1330" name="noteref_1330" href="#note_1330"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1330</span></span></a> There was undoubtedly at all times a coarse +insensibility to suffering in the Roman character. The institution +of slavery, which involves the denial of ordinary human +rights to masses of fellow-creatures, had its usual effect in rendering +men contemptuously callous to the fate of all who did not +belong to the privileged class. Even a man of high moral tone +like Tacitus, while he condemns Drusus for gloating over his +gladiatorial shows, has only a word of scorn for the victims +of the butchery.<a id="noteref_1331" name="noteref_1331" href="#note_1331"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1331</span></span></a> And the appetite grew with what it fed on. +<span class="tei tei-pb" id="page235">[pg 235]</span><a name="Pg235" id="Pg235" class="tei tei-anchor"></a>From father to son, for nearly seven centuries, the Roman +character became more and more indurated under the influence +of licensed cruelty. The spectacle was also surrounded +by the emperors, even the greatest and best, for politic reasons, +with ever growing splendour. The Flavian amphitheatre, +which remains as a monument of the glory of the Empire and +of its shame, must have been a powerful corruptor. There, +tier above tier, was gathered the concentrated excitability and +contagious enthusiasm of 87,000 spectators. The imperial +circle and the emperor himself, members of high senatorial +houses, the great officers of state, the priests, the vestal virgins, +gave an impressive national dignity to the inhuman spectacle. +And now and then an Eastern prince or ambassador, or the +chief of some half-savage tribe in Germany or Numidia,<a id="noteref_1332" name="noteref_1332" href="#note_1332"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1332</span></span></a> amused +the eyes of the rabble who swarmed on the upper benches. +Every device of luxurious art was employed to heighten the baser +attractions of the scene. The magnificent pile was brightened +with gems of artistic skill.<a id="noteref_1333" name="noteref_1333" href="#note_1333"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1333</span></span></a> The arena was tesselated with rich +colouring from the sunlight which streamed through the awnings. +The waters of perfumed fountains shot high into the air, spreading +their fragrant coolness; and music filled the pauses in the +ghastly conflict. From scenes like these was probably drawn +the picture in the Apocalypse: <span class="tei tei-hi"><span style="font-style: italic">Mulier circumdata purpura et +coccino—mater fornicationum—ebria de sanguine sanctorum.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +In the first and second centuries the passion for cruel +excitement was as strong in the provincial towns as it was even +at Rome. This may have been partly due to the monotony of +provincial life. It was also stimulated by the ease with which +public sentiment extorted the means for these gratifications +from the richer citizens. The opinion of the powerful and +enlightened class, with rare exceptions, made no effort to purify +and humanise the grossness of the masses. Seneca and Demonax +indeed display a modern humanity in their view of the degrading +influence of these displays.<a id="noteref_1334" name="noteref_1334" href="#note_1334"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1334</span></span></a> A humane magistrate of +Vienne, one Trebonius Rufinus, in the reign of Trajan, having +autocratically abolished them in his city, was called upon to +<span class="tei tei-pb" id="page236">[pg 236]</span><a name="Pg236" id="Pg236" class="tei tei-anchor"></a>defend his conduct before the emperor, and Junius Mauricus had +the courage to express before the council a wish that they could +be abolished also at Rome.<a id="noteref_1335" name="noteref_1335" href="#note_1335"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1335</span></span></a> Augustus had, by an imperial edict, +restrained the cruel exhibitions of the father of Nero.<a id="noteref_1336" name="noteref_1336" href="#note_1336"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1336</span></span></a> Vespasian, +according to Dion Cassius,<a id="noteref_1337" name="noteref_1337" href="#note_1337"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1337</span></span></a> had little pleasure in the +shows of the arena. But the emperors generally, and not +least Vespasian’s sons, encouraged and pandered to the lust +for blood.<a id="noteref_1338" name="noteref_1338" href="#note_1338"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1338</span></span></a> The imperial gladiators were organised elaborately +in four great schools by Domitian,<a id="noteref_1339" name="noteref_1339" href="#note_1339"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1339</span></span></a> with a regular administration, +presided over by officers of high rank. The gentle Pliny, +who had personally no liking for such spectacles, applauded +his friend Maximus for giving a gladiatorial show to the people +of Verona, to do honour to his dead wife, in the true spirit +of the old Bruti and Lepidi of the age of the Punic Wars.<a id="noteref_1340" name="noteref_1340" href="#note_1340"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1340</span></span></a> +He found in the shows of Trajan a splendid incentive of contempt +for death. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It is little wonder that, with such examples and such +approval, the masses gloated unrestrained over these inhuman +sports. The rag-dealer at Trimalchio’s dinner is certainly +drawn to the life.<a id="noteref_1341" name="noteref_1341" href="#note_1341"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1341</span></span></a> They are going to have a three days’ +carnival of blood. There is to be no escape; the butcher is +to do his work thoroughly in full view of the crowded tiers +of the amphitheatre. It was in Etruria, and in Campania, +where Trimalchio had his home, that the gladiatorial combats +took their rise. Campanian hosts used to entertain their guests +at dinner with them in the days before the second Punic War.<a id="noteref_1342" name="noteref_1342" href="#note_1342"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1342</span></span></a> +And it was in Campanian towns that in the first century was +displayed most glaringly the not unusual combination of +cruelty and voluptuousness. The remains of Pompeii furnish +us with the most vivid and authentic materials for a study of +the sporting tastes of a provincial town. It is significant +that the amphitheatre of Pompeii, which was capable of +holding 20,000 people, was built fifty years before the first +stone amphitheatre erected by Statilius Taurus at Rome.<a id="noteref_1343" name="noteref_1343" href="#note_1343"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1343</span></span></a> It +is also remarkable that, although Pompeii is mentioned only +twice by Tacitus, one of the references is to a bloody riot +<span class="tei tei-pb" id="page237">[pg 237]</span><a name="Pg237" id="Pg237" class="tei tei-anchor"></a>arising out of the games of the amphitheatre.<a id="noteref_1344" name="noteref_1344" href="#note_1344"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1344</span></span></a> In the year +59 <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span> a Roman senator in disgrace, named Livineius Regulus, +gave a great gladiatorial show at Pompeii, which attracted +many spectators from the neighbouring town of Nuceria. +The scenes of the arena were soon reproduced in a fierce +street fight between the people of the two towns, in which +many Nucerians were left dead or wounded. The catastrophe +was brought before the emperor, and referred by him to the +Senate, with the result that Pompeii was sternly deprived of +its favourite amusement for a period of ten years. But when +the interdict was removed, the Pompeians had the enjoyment +of their accustomed pleasure for ten years more, till it was +finally interrupted by the ashes of Vesuvius. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +A building at Pompeii, which was originally a colonnade +connected with the theatre,<a id="noteref_1345" name="noteref_1345" href="#note_1345"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1345</span></span></a> had been converted into barracks +for a school of gladiators in the time of the early Empire.<a id="noteref_1346" name="noteref_1346" href="#note_1346"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1346</span></span></a> +Behind the colonnade of more than seventy Doric columns +had been built a long row of small cells, with no opening +except on the central enclosure. There was a mess room, +and the <span class="tei tei-hi"><span style="font-style: italic">exedra</span></span> on the southern side served as a retiring +room for the trainers and the men in the intervals of +exercise. The open area was used for practice. These +buildings have yielded many specimens of gladiators’ arms, +helmets, and greaves richly embossed in relief, scores of mail-coats, +shields, and horse-trappings. In one room there were +found the stocks, and four skeletons with irons on their legs. +In another, eighteen persons had taken refuge in the last +catastrophe, and, among them, a woman wearing costly jewels. +The walls and columns were covered with inscriptions and +rude sketches of gladiatorial life. Indeed the graffiti relating +to it are perhaps the most interesting in Pompeii. On some +of the tombs outside the city we can still read the notices +of coming games, painted on the walls by a professional +advertiser, one Aemilius Celer, <span class="tei tei-q">“by the light of the moon.”</span><a id="noteref_1347" name="noteref_1347" href="#note_1347"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1347</span></span></a> +They announce that a duumvir or aedile or flamen will exhibit +twenty or thirty pairs of combatants on the calends of May +or the ides of April. There will also be a hunt, athletic +<span class="tei tei-pb" id="page238">[pg 238]</span><a name="Pg238" id="Pg238" class="tei tei-anchor"></a>games, a distribution of gifts, and awnings will be provided. +Programmes were for sale in advance, with a list of the +events. The contents of one can still be read scratched on +a wall, with marginal notes of the results of the competition. +In one conflict, Pugnax, in the Thracian arms, had beaten +Murranus the Myrmillo, fighting in the arms of Gaul, with +the fish upon his helmet; and the fate of Murranus is +chronicled in one tragic letter p. (<span class="tei tei-hi"><span style="font-style: italic">periit</span></span>). Two others fought +in chariots in old British fashion. And the Publius Ostorius +who won was, as his name may suggest, a freedman, now +fighting as a voluntary combatant, according to the inscription, +in his fifty-first conflict.<a id="noteref_1348" name="noteref_1348" href="#note_1348"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1348</span></span></a> The tomb of Umbricius Scaurus, on +the highway outside the Herculaneum gate, was adorned in +stucco relief with animated scenes from the arena of hunting +and battle. Hunters with sword and cloak, like a modern +toréador, are engaging lions or tigers. Two gladiators are +charging one another on horseback. Here, a vanquished +combatant, with upturned hand, is imploring the pity of +the spectators, while another is sinking in the agony of death +upon the sand. The name, the school, and the fighting +history of each combatant are painted beside the figure.<a id="noteref_1349" name="noteref_1349" href="#note_1349"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1349</span></span></a> +The universal enthusiasm for the shows is expressed in many +a rude sketch which has been traced by boyish hands upon +the walls. The record of the heroes of the arena was evidently +then as familiar as that of a champion footballer or +cricketer is now to our own sporting youth. In the peristyle +of a house in Nola Street, the names of some thirty gladiators +can be read, with the character of their arms and the number +of their conflicts. Portraits of gladiators are figured on lamps +and rings and vases of the period. The charm of their manly +strength, according to Juvenal, was fatal to the peace of many +a Roman matron of the great world. And the humbler girls +of Pompeii have left the memorial of their weakness in more +than one frank outburst of rather unmaidenly admiration.<a id="noteref_1350" name="noteref_1350" href="#note_1350"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1350</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It is a grave deduction from the admiring judgment of the +glory of the Antonine age, that its most splendid remains +are the stately buildings within whose enclosure, for centuries, +the populace were regaled with the sufferings and the blood of +<span class="tei tei-pb" id="page239">[pg 239]</span><a name="Pg239" id="Pg239" class="tei tei-anchor"></a>the noblest creatures of the wild animal world and of gallant +men. The deserts and forests of Africa and the remotest East +contributed their elephants and panthers and lions to these +scenes. And every province of the Empire sent its contingent +of recruits for the arena, Gaul, Germany, and Thrace, Britain +and Dacia, the villages of the Atlas, and the deserts of the +Soudan.<a id="noteref_1351" name="noteref_1351" href="#note_1351"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1351</span></span></a> Just in proportion to the depth of the impress made by +Roman civilisation, was the amphitheatre more or less popular +in the provinces. In Italy itself the passion was naturally +strongest. Quiet little places, buried in the Apennines, or in +the mountains of Samnium, had their regular spectacles, and +record their gratitude for the pleasure to some magistrate or +patron.<a id="noteref_1352" name="noteref_1352" href="#note_1352"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1352</span></span></a> The little town of Fidenae, in the reign of Tiberius, +gained for a moment a sinister fame by the collapse of its amphitheatre, +involving the death or mutilation of 50,000 spectators.<a id="noteref_1353" name="noteref_1353" href="#note_1353"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1353</span></span></a> +An augustal of Praeneste endowed his town with a school of +gladiators, and received a statue for this contribution to the +pleasures of the populace.<a id="noteref_1354" name="noteref_1354" href="#note_1354"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1354</span></span></a> A. Clodius Flaccus of Pompeii, in +his first duumvirate, on the Apollinaria, gave an exhibition in the +forum of bull-fighting, pugilism, and pantomime. He signalised +his second tenure of the office by a show of thirty-five pairs +of gladiators, with a hunting scene of bulls, boars, and bears.<a id="noteref_1355" name="noteref_1355" href="#note_1355"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1355</span></span></a> +At Minturnae, a monument reminds <span class="tei tei-q">“the excellent citizens”</span> +that, in a show lasting for four days, eleven of the foremost of +Campanian gladiators had died before their eyes, along with +ten ferocious bears.<a id="noteref_1356" name="noteref_1356" href="#note_1356"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1356</span></span></a> At Compsa in Samnium, a place hardly +ever heard of, the common people erected a statue to a priest +of Magna Mater, who had given them a splendid show, and he +in turn rewarded their gratitude by a feast to both sexes, +which lasted over two days.<a id="noteref_1357" name="noteref_1357" href="#note_1357"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1357</span></span></a> Similar records of misplaced +munificence might be produced from Bovianum and Beneventum, +from Tibur and Perusia, and many another obscure Italian +town. But the brutal insensibility of the age is perhaps nowhere +so glaringly paraded as in the days following the short-lived +victory of the Vitellian arms at Bedriacum. There, on +that ghastly plain, on which his rival had been crushed and +had closed a tainted life by a not inglorious death, Vitellius +<span class="tei tei-pb" id="page240">[pg 240]</span><a name="Pg240" id="Pg240" class="tei tei-anchor"></a>gloated over the wreck of the great struggle. The trees were cut +down, the crops trampled into mire; the soil was soaked and +festering with blood, while mangled forms of men and horses +still lay rotting till the vultures should complete their obsequies. +Within forty days of the battle, the emperor attended great +gladiatorial combats given by his generals at Cremona and +Bononia, as if to revive the memory of the carnage by a +cruel mimicry.<a id="noteref_1358" name="noteref_1358" href="#note_1358"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1358</span></span></a> The grim literary avenger of that carnival of +blood has pictured the imperial monster’s end, within a short +space, in colours that will never fade, deserted by his meanest +servants, shuddering at the ghastly terrors of the vast, silent +solitudes of the palace, dragged forth from his hiding, and flung +with insults and execrations down the Gemonian Stairs. The +dying gladiator of Cremona was more than avenged.<a id="noteref_1359" name="noteref_1359" href="#note_1359"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1359</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The western provinces bordering on the Mediterranean, Gaul, +Spain, and Africa, drank deepest of the spirit which created the +great amphitheatres of Arles, Trèves, and Carthage, Placentia and +Verona, of Puteoli, Pompeii, and Capua. But the East caught +the infection, and gladiatorial combats were held at Antioch in +Pisidia, at Nysa in Caria, and at Laodicea; Alexandria had its +amphitheatre from the days of Augustus, and a school of +gladiators, presided over by a high imperial officer.<a id="noteref_1360" name="noteref_1360" href="#note_1360"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1360</span></span></a> The +Teutonic regions of the north and Greece were almost the only +provinces in which the bloody games were not popular. The +one Greek town where the taste for them was fully developed +was the mongrel city of Corinth, which was a Roman colony. +In the novel of Apuleius we meet a high Corinthian magistrate +travelling through Thessaly to collect the most famous gladiators +for his shows.<a id="noteref_1361" name="noteref_1361" href="#note_1361"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1361</span></span></a> Yet even in Greece, even at Athens, which had +been the home of kindly pity from the days of Theseus, the cruel +passion was spreading in the days of the Antonines. Plutarch +urges public men to banish or to restrain these exhibitions in their +cities.<a id="noteref_1362" name="noteref_1362" href="#note_1362"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1362</span></span></a> When the Athenians, from an ambition to rival the +splendour of Corinth, were meditating the establishment of a +gladiatorial show, the gentle Demonax bade them first to overturn +their altar of Pity.<a id="noteref_1363" name="noteref_1363" href="#note_1363"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1363</span></span></a> The apostles of Hellenism, Dion, Plutarch, +<span class="tei tei-pb" id="page241">[pg 241]</span><a name="Pg241" id="Pg241" class="tei tei-anchor"></a>and Lucian, were unanimous in condemning an institution +which sacrificed the bravest men to the brutal passions of +the mob. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The games of the arena were sometimes held at the expense +of the municipality on great festivals, with a public officer, +bearing the title of <span class="tei tei-hi"><span style="font-style: italic">curator</span></span>,<a id="noteref_1364" name="noteref_1364" href="#note_1364"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1364</span></span></a> to direct them. But, perhaps more +frequently, they were given by great magistrates or priests at +their own expense; or some rich <span class="tei tei-hi"><span style="font-style: italic">parvenu</span></span>, like the cobbler of +Bologna or the fuller of Modena, who have been ridiculed by +Martial, would try by such a display to force an entrance into +the guarded enclosure of Roman rank.<a id="noteref_1365" name="noteref_1365" href="#note_1365"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1365</span></span></a> There were also frequent +bequests to create a permanent agonistic foundation. +The most striking example of such a legacy is to be found on +an inscription in honour of a munificent duumvir of Pisaurum. +He left a capital sum of more than £10,000 to the community. +The interest on two-fifths of this bequest, perhaps amounting +to £500, was to be spent in giving a general feast on the +birthday of the founder’s son. The accumulated interest of the +remaining three-fifths, amounting, perhaps, to £4000, was to +be devoted to a quinquennial exhibition of gladiators.<a id="noteref_1366" name="noteref_1366" href="#note_1366"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1366</span></span></a> An +aedile in Petronius is going to spend between £3000 and +£4000 on a three days’ show.<a id="noteref_1367" name="noteref_1367" href="#note_1367"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1367</span></span></a> The cost of these exhibitions, +however, must have widely varied. We hear of one in the +second century <span class="tei tei-hi"><span style="font-size: 75%">B.C.</span></span> which cost over £7000.<a id="noteref_1368" name="noteref_1368" href="#note_1368"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1368</span></span></a> The number of +pairs engaged appears from the inscriptions to have ranged +from five to thirty. The shows lasted from one to as many +as eight days.<a id="noteref_1369" name="noteref_1369" href="#note_1369"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1369</span></span></a> And the quality of the combatants was +also very various. Tiberius once recalled some finished veterans +from their retirement at a fee of about £800 each.<a id="noteref_1370" name="noteref_1370" href="#note_1370"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1370</span></span></a> On the +other hand, a grumbler at Trimalchio’s dinner sneers at a stingy +aedile, whose gladiators were <span class="tei tei-q">“two-penny men,”</span> whom you +might knock over with a breath.<a id="noteref_1371" name="noteref_1371" href="#note_1371"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1371</span></span></a> Besides the great imperial +schools at Praeneste, Capua, or Alexandria, and the <span class="tei tei-q">“families”</span> +maintained at all times by some of the great nobles, there +<span class="tei tei-pb" id="page242">[pg 242]</span><a name="Pg242" id="Pg242" class="tei tei-anchor"></a>were vagrant troops, kept up by speculative trainers for hire, +such as that gang into which Vitellius sold his troublesome +minion Asiaticus.<a id="noteref_1372" name="noteref_1372" href="#note_1372"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1372</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The profession of gladiator was long regarded as a tainted +one, on which social sentiment and law alike placed their +ban. It was a calling which included the vilest or the most +unfortunate of mankind. Slaves, captives in war, or criminals +condemned for serious offences, recruited its ranks.<a id="noteref_1373" name="noteref_1373" href="#note_1373"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1373</span></span></a> The death +in the arena was thus often, really, a deferred punishment for +crime. But even from the later days of the Republic, men of +free birth were sometimes attracted by the false glory or the +solid rewards of the profession. Freedmen sometimes fought +at the call of their patrons.<a id="noteref_1374" name="noteref_1374" href="#note_1374"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1374</span></span></a> And, when Septimius Severus +began to recruit the Pretorian guard from the provinces, the +youth of Italy, who had long enjoyed the monopoly of that +pampered corps, satisfied their combative or predatory instincts +by joining the ranks either of the gladiators or of the brigands.<a id="noteref_1375" name="noteref_1375" href="#note_1375"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1375</span></span></a> +The gladiator had, indeed, to submit to fearful perils and a +cruel discipline. His oath bound him to endure unflinchingly +scourging, burning, or death.<a id="noteref_1376" name="noteref_1376" href="#note_1376"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1376</span></span></a> His barracks were a closely +guarded prison, and, although his fare was necessarily good, +his training was entirely directed to the production of a fine +fighting animal, who would give good sport in the arena. Yet +the profession must have had some powerful attractions. +Some of the emperors,<a id="noteref_1377" name="noteref_1377" href="#note_1377"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1377</span></span></a> Titus and Hadrian, themselves took a +pleasure in the gladiatorial exercises. Commodus, as if to +confirm the scandal about his parentage, actually descended +into the arena,<a id="noteref_1378" name="noteref_1378" href="#note_1378"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1378</span></span></a> and imperial example was followed by men of +high rank, and even, according to the satirist, by matronly +viragoes.<a id="noteref_1379" name="noteref_1379" href="#note_1379"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1379</span></span></a> The splendour of the arms, the ostentatious pomp +of the scene of combat, the applause of thousands of spectators +on the crowded benches, the fascination of danger, all this +invested the cruel craft with a false glory.<a id="noteref_1380" name="noteref_1380" href="#note_1380"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1380</span></span></a> The mob of +all ages are ready to make a hero of the man who can +perform rare feats of physical strength or agility. And the +<span class="tei tei-pb" id="page243">[pg 243]</span><a name="Pg243" id="Pg243" class="tei tei-anchor"></a>skilful gladiator evidently became a hero under the early +Empire, like his colleague of the red or green. His professional +record was of public interest; the number of his +combats and his victories was inscribed upon his tomb.<a id="noteref_1381" name="noteref_1381" href="#note_1381"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1381</span></span></a> His +name and his features were scratched by boys on the street +walls. He attracted the unconcealed, and not always discreet, +admiration of women,<a id="noteref_1382" name="noteref_1382" href="#note_1382"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1382</span></span></a> and his praise was sung in classic verse, +as his pathetic dignity in death has been immortalised in +marble. The memories of a nobler life of freedom sometimes +drove the slave of the arena to suicide or mutiny.<a id="noteref_1383" name="noteref_1383" href="#note_1383"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1383</span></span></a> But he was +oftener proud of his skill and courage, and eager to display +them. When shows were rare in the reign of Tiberius, a +Myrmillo was heard to lament that the years of his glorious +prime were running to waste.<a id="noteref_1384" name="noteref_1384" href="#note_1384"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1384</span></span></a> Epictetus says that the imperial +gladiators were often heard praying for the hour of conflict.<a id="noteref_1385" name="noteref_1385" href="#note_1385"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1385</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Great imperial schools were organised on the strictest +military principles, and were under the command of a +procurator who had often held high office in the provinces +or the army.<a id="noteref_1386" name="noteref_1386" href="#note_1386"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1386</span></span></a> Each school had attached to it a staff of +masseurs, surgeon-dressers, and physicians to attend to +the general health of the members. There were various +grades according to skill or length of service, and a man +might rise in the end to be trainer of a troop. Gladiators, +like all other callings in the second century, had their colleges. +We have the roll of one of these, in the year 177 <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span>, +a college of Silvanus.<a id="noteref_1387" name="noteref_1387" href="#note_1387"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1387</span></span></a> The members are divided into three +decuries, evidently according to professional rank, and their +names and arms are also given. Their comrades often erected +monuments to them with a list of their achievements. Thus +a dear companion-in-arms commemorates a young Secutor at +Panormus, who died in his thirtieth year, who had fought in +thirty-four combats, and in twenty-one came off victorious.<a id="noteref_1388" name="noteref_1388" href="#note_1388"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1388</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Our authorities do not often permit us to follow the +gladiator into retirement. The stern discipline of the <span class="tei tei-hi"><span style="font-style: italic">Ludus</span></span> +no doubt made better men even of those condemned to it for +grievous crimes. The inscriptions contain a few brief records +<span class="tei tei-pb" id="page244">[pg 244]</span><a name="Pg244" id="Pg244" class="tei tei-anchor"></a>of their family life, which seems to have been as natural and +affectionate as that of any other class; wives and daughters +lamenting good husbands and fathers in the usual phrases, +and fathers in turn mourning innocent young lives, cut short +by the cruelty of the gods.<a id="noteref_1389" name="noteref_1389" href="#note_1389"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1389</span></span></a> Sometimes the veteran gladiator +might be tempted to return to the old scenes for a high fee, +or he might become a trainer in one of the schools.<a id="noteref_1390" name="noteref_1390" href="#note_1390"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1390</span></span></a> His son +might rise even to knightly rank;<a id="noteref_1391" name="noteref_1391" href="#note_1391"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1391</span></span></a> but the career of ambition +was closed to himself by the taint of a profession which the +people found indispensable to their pleasures, and which they +loaded with contempt. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The inscriptions pay all honour to the voluntary, single-minded +generosity with which men bore costly charges, and +gave time and effort to the business of the city. But there +was a tendency to treat public benefactions as the acknowledgment +of a debt, a return for civic honours. We can sometimes +even see that the gift was extorted by the urgency of the +people, in some cases even by menaces and force.<a id="noteref_1392" name="noteref_1392" href="#note_1392"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1392</span></span></a> The cities +took advantage of the general passion for place and social +precedence, and, often from sordid motives, crowded their +curial lists with <span class="tei tei-hi"><span style="font-style: italic">patroni</span></span> and persons decorated with other +honorary distinctions. On the famous roll of the council of +Canusium, out of a total of 164 members, there are 39 +<span class="tei tei-hi"><span style="font-style: italic">patroni</span></span> of senatorial or knightly rank, and 25 <span class="tei tei-hi"><span style="font-style: italic">praetextati</span></span>, +mere boys, who were almost certainly of the same aristocratic +class, and were probably destined to be future patrons of +the town.<a id="noteref_1393" name="noteref_1393" href="#note_1393"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1393</span></span></a> In the desire to secure the support of wealth and +social prestige, the municipal law as to the age for magisterial +office was frequently disregarded, and even mere infants were +sometimes raised to the highest civic honours.<a id="noteref_1394" name="noteref_1394" href="#note_1394"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1394</span></span></a> The position +of patron seems to have been greatly prized, as it was heavily +paid for. A great man with a liberal soul might be patron of +several towns,<a id="noteref_1395" name="noteref_1395" href="#note_1395"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1395</span></span></a> and sometimes women of rank had the honour +conferred on them.<a id="noteref_1396" name="noteref_1396" href="#note_1396"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1396</span></span></a> The <span class="tei tei-hi"><span style="font-style: italic">ornamenta</span></span> or external badges of +official rank were frequently bestowed on people who were not +eligible by law for the magistracy. A resident alien (<span class="tei tei-hi"><span style="font-style: italic">incola</span></span>), +<span class="tei tei-pb" id="page245">[pg 245]</span><a name="Pg245" id="Pg245" class="tei tei-anchor"></a>or an augustal, might be co-opted into the <span class="tei tei-q">“splendid order”</span> +of the Curia, or he might be allowed to wear its badges, or +those of some office which he could not actually hold.<a id="noteref_1397" name="noteref_1397" href="#note_1397"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1397</span></span></a> But it +is plain that such distinctions had to be purchased or repaid. +The city seldom made any other return for generous devotion, +unless it were the space for a grave or the pageant of a public +funeral. It is true that a generous benefactor or magistrate is +frequently honoured with a statue and memorial tablet. Indeed, +the honour is so frequently bestowed that it seems to dwindle +to an infinitesimal value.<a id="noteref_1398" name="noteref_1398" href="#note_1398"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1398</span></span></a> And it is to our eyes still further +reduced by the agreeable convention which seems to have +made it a matter of good taste that the person so distinguished +by his fellow-citizens should bear the expense of the record +himself!<a id="noteref_1399" name="noteref_1399" href="#note_1399"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1399</span></span></a> Nor did the expectations of the grateful public end +even there; for, at the dedication of the monument, it was +seemingly imperative to give a feast to the generous community +which allowed or required its benefactor to bear the +cost of the memorial of his own munificence.<a id="noteref_1400" name="noteref_1400" href="#note_1400"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1400</span></span></a> It is only fair, +however, to say that this civic meanness was not universal, +and that there are records to show that even the poorest +class sometimes subscribed among themselves to pay for the +honour which they proposed to confer.<a id="noteref_1401" name="noteref_1401" href="#note_1401"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1401</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Antonine age was an age of splendid public spirit and +great material achievement. But truth compels us to recognise +that even in the age of the Antonines, there were ominous signs +of moral and administrative decay. Municipal benefactors +were rewarded with local fame and lavish flattery; but the +demands of the populace, together with the force of example +and emulation, contributed to make the load which the rich +had to bear more and more heavy. Many must have ruined +themselves in their effort to hold their place, and to satisfy an +exacting public sentiment. Men actually went into debt to +do so;<a id="noteref_1402" name="noteref_1402" href="#note_1402"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1402</span></span></a> and as municipal life became less attractive or more +burdensome, the career of imperial office opened out and +offered far higher distinction. The reorganisation of the +<span class="tei tei-pb" id="page246">[pg 246]</span><a name="Pg246" id="Pg246" class="tei tei-anchor"></a>imperial service by Hadrian had immense effects in diverting +ambition from old channels. It created a great hierarchy of +office, which absorbed the best ability from the provinces. +Provincials of means and position were constantly visiting the +capital for purposes of private business or pleasure, or to +represent their city as envoys to the emperor. They often +made powerful friends during their stay, and their sons, if not +they themselves, were easily tempted to abandon a municipal +career for the prospect of a high place in the imperial army +or the civil service.<a id="noteref_1403" name="noteref_1403" href="#note_1403"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1403</span></span></a> It is true that the local tie often remained +unbroken. The country town, of course, was proud +of the distinction to which its sons rose in the great world; +and many a one who had gained a knighthood or some military +rank, returned to his birthplace in later years, and was +enrolled among its patrons. We may be sure that many a +successful man, like the Stertinii of Naples, paid <span class="tei tei-q">“nurture +fees”</span> in the most generous way. But already in the reign of +Domitian, as we have seen, legal provision had to be made for +the contingency of an insufficient number of candidates for the +municipal magistracies. Already, in the reign of Trajan, the +cities of Bithynia are compelling men to become members +of the Curia, and lowering the age of admission to official +rank.<a id="noteref_1404" name="noteref_1404" href="#note_1404"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1404</span></span></a> Plutarch laments that many provincials are turning +their backs on their native cities and suing for lucrative +offices at the doors of great Roman patrons.<a id="noteref_1405" name="noteref_1405" href="#note_1405"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1405</span></span></a> Apollonius of +Tyana was indignant to find citizens of Ionia, at one of their +great festivals, masquerading in Roman names.<a id="noteref_1406" name="noteref_1406" href="#note_1406"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1406</span></span></a> The illustrious +son of Chaeronea, with a wistful backward glance +at the freedom and the glories of the Periclean age, frankly +recognises that, under the shadow of the Roman power, the +civic horizon has drawn in.<a id="noteref_1407" name="noteref_1407" href="#note_1407"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1407</span></span></a> It is a very different thing to +hold even the highest magistracy at Thebes or Athens from +what it was in the great days of Salamis or Leuctra. But +Plutarch accepts the Empire as inevitable. He appreciates +its blessings as much as Aristides or Dion Chrysostom. He +has none of the revolutionary rage which led Apollonius to +cast reproaches at Vespasian, or to boast of his complicity +<span class="tei tei-pb" id="page247">[pg 247]</span><a name="Pg247" id="Pg247" class="tei tei-anchor"></a>in the overthrow of Nero.<a id="noteref_1408" name="noteref_1408" href="#note_1408"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1408</span></span></a> He has little sympathy with +philosophers like Epictetus, who would sink the interests of +everyday politics in the larger life of the universal commonwealth +of humanity. The Empire has extinguished much +of civic glory and freedom, but let us recognise its compensating +blessings of an ordered peace. <span class="tei tei-hi"><span style="font-style: italic">Spartam nactus es, hanc +exorna</span></span>, might be the motto of Plutarch’s political counsels. He +himself, with a range of gifts and culture, which has made his +name immortal, did not disdain to hold a humble office in the +poor little place which was his home. And he appeals to the +example of Epameinondas, who gave dignity to the magistracy +which was concerned with the duty of the cleansing of the +sewers and streets of Thebes.<a id="noteref_1409" name="noteref_1409" href="#note_1409"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1409</span></span></a> He tells his young pupil that, +although we have now no wars to wage, no alliances to conclude, +we may wage war on some evil custom, revive some +charitable institution, repair an aqueduct, or preside at a sacrifice. +Yet Plutarch has a keen insight into the municipal +vices of his age, the passion for place and office, the hot +unscrupulous rivalry which will stoop to any demagogic arts, +the venality of the crowd, and the readiness of the rich to +pamper them with largesses and shows, the insane passion for +pompous decrees of thanks and memorial statues; above all, +the eager servility which abandoned even the poor remnant of +municipal liberty, and was always inviting the interference of +the prince on the most trivial occasions.<a id="noteref_1410" name="noteref_1410" href="#note_1410"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1410</span></span></a> Such appeals paralyse +civic energy and hasten the inevitable drift of despotism. He +exhorts men to strive by every means to raise the tone of +their own community, instead of forsaking it in fastidious +scorn, or ambition for a more spacious and splendid life. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The growing distaste for municipal honours was to some +extent caused by bureaucratic encroachments on the independence +of the Curia. As early as the reign of Trajan there are +unmistakable signs, as we have seen, of financial mismanagement +and decay. The case of Bithynia, in Trajan’s reign, is +sometimes treated as an exceptional one. It may be doubted +whether it is not a conspicuous example of general disorganisation. +The Bithynian towns were probably not alone +in their ill-considered expenditure on faultily planned aqueducts +<span class="tei tei-pb" id="page248">[pg 248]</span><a name="Pg248" id="Pg248" class="tei tei-anchor"></a>and theatres. Apamea was certainly not the only city +which called for an imperial auditor of its accounts. Inscriptions +of the reign of Trajan show that many towns in +Italy, Como, Canusium, Praeneste, Pisa, Bergamum, and +Caere, had curators of their administration appointed, some as +early as the reigns of Hadrian or Trajan.<a id="noteref_1411" name="noteref_1411" href="#note_1411"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1411</span></span></a> These officers, +who were always unconnected with the municipality, took +over the financial control, which had previously belonged to +the duumvirs and quaestors. They were often senators or +equites of high rank, and a single curator sometimes had the +supervision of several municipalities. The case of Caere is +peculiarly instructive and interesting.<a id="noteref_1412" name="noteref_1412" href="#note_1412"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1412</span></span></a> There, an imperial freedman, +named Vesbinus, proposed to erect at his own cost +a club-house (<span class="tei tei-hi"><span style="font-style: italic">phretrium</span></span>), for the augustales, and asked the +municipal authorities for a site close to the basilica. At a +formal meeting of the Curia, the ground was granted to him, +subject to the approval of Curiatius Cosanus, the curator, +with a vote of thanks for his liberality. A letter to that +official was drawn up, stating the whole case, and asking for +his sanction. The curator, writing from Ameria, granted it in +the most cordial terms. It is noteworthy that at the very time +when Caere was consulting its curator about the proposal of +Vesbinus,<a id="noteref_1413" name="noteref_1413" href="#note_1413"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1413</span></span></a> the Bithynian cities were laying bare their +financial and engineering difficulties to Pliny and Trajan. The +glory of free civic life is already on the wane. The municipality +has invited or submitted to imperial control. The burdens of +office have begun to outweigh its glory and distinction. In a +generation or two the people will have lost their elective power, +and the Curia will appoint the municipal officers from its own +ranks. It will end by becoming a mere administrative machine +for levying the imperial taxes; men will fly from its crushing +obligations to any refuge; and the flight of the curiales will +be as momentous as the coming of the Goths.<a id="noteref_1414" name="noteref_1414" href="#note_1414"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1414</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The judgment on that externally splendid city life of the +<span class="tei tei-pb" id="page249">[pg 249]</span><a name="Pg249" id="Pg249" class="tei tei-anchor"></a>Antonine age will be determined by the ideals of the inquirer. +There was a genuine love of the common home, a general pride +in its splendour and distinction. And the duty, firmly +imposed by public sentiment on the well-endowed to contribute +out of their abundance to its material comfort and its glory, +was freely accepted and lavishly performed. Nor was this +expenditure all devoted to mere selfish gratification. The +helplessness of orphanhood and age, the penury and monotonous +dulness of the lives of great sunken classes, the education of +the young, were drawing forth the pity of the charitable. Munificence +was often indeed, in obedience to the sentiment of the +time, wasted on objects which were unworthy, or even to our +minds base and corrupting. Men seemed to think too much of +feasting and the cruel amusement of an hour. Yet when a whole +commune was regaled at the dedication of a bath or a temple, +there was a healthy social sympathy diffused for the moment +through all ranks, which softened the hard lines by which that +ancient society was parted. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Yet, in looking back, we cannot help feeling that over +all this scene of kindliness and generosity and social good-will, +there broods a shadow. It is not merely the doom of free +civic life, which is so clearly written on the walls of every curial +hall of assembly from the days of Trajan, to be fulfilled +in the long-drawn tragedy of the fourth and fifth centuries; +three hundred years have still to run before the inevitable +catastrophe. It is rather the feeling which seems to lurk +under many a sentence, half pitiful, half contemptuous, of +M. Aurelius, penned, perhaps, as he looked down on some +gorgeous show in the amphitheatre, when the Numidian +lion was laid low by a deft stroke of the hunting-spear, or +a gallant Myrmillo from the Thames or the Danube sank +upon the sand in his last conflict.<a id="noteref_1415" name="noteref_1415" href="#note_1415"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1415</span></span></a> It is the feeling of +Dion, when he watched the Alexandrians palpitating with +excitement over a race in the circus, or the cities of Bithynia +convulsed by some question of shadowy precedence or the +claim to a line of sandhills. It is the swiftly stealing shadow +of that mysterious eclipse which was to rest on intellect and +literature till the end of the Western Empire. It is the +burden of all religious philosophy from Seneca to Epictetus, +<span class="tei tei-pb" id="page250">[pg 250]</span><a name="Pg250" id="Pg250" class="tei tei-anchor"></a>which was one long warning against the perils of a materialised +civilisation. The warning of the pagan preacher was +little heeded; the lesson was not learnt in time. Is it +possible that a loftier spiritual force may find itself equally +helpless to arrest a strangely similar decline? +</p> + +</div><hr class="page" /><div class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em"> +<span class="tei tei-pb" id="page251">[pg 251]</span><a name="Pg251" id="Pg251" class="tei tei-anchor"></a> +<a name="toc19" id="toc19"></a><a name="pdf20" id="pdf20"></a> +<h2 class="tei tei-head" style="text-align: center; margin-bottom: 2.88em; margin-top: 2.88em"><span style="font-size: 144%">CHAPTER III</span></h2> + +<h2 class="tei tei-head" style="text-align: center; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">THE COLLEGES AND PLEBEIAN LIFE</span></h2> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The <span class="tei tei-hi"><span style="font-style: italic">Populus</span></span> or <span class="tei tei-hi"><span style="font-style: italic">Plebs</span></span> of a municipal town of the early Empire +is often mentioned in the inscriptions along with the <span class="tei tei-hi"><span style="font-style: italic">Ordo</span></span> +and the Augustales, generally in demanding some benefaction, +or in doing honour to some benevolent patron.<a id="noteref_1416" name="noteref_1416" href="#note_1416"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1416</span></span></a> They also +appear as recipients of a smaller share at public feasts and +distributions. They occasionally engage in a fierce conflict +with the higher orders, as at Puteoli in the reign of Nero, +when the discord was so menacing as to call for the presence +of a praetorian cohort.<a id="noteref_1417" name="noteref_1417" href="#note_1417"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1417</span></span></a> The election placards of Pompeii also +disclose a keen popular interest in the municipal elections.<a id="noteref_1418" name="noteref_1418" href="#note_1418"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1418</span></span></a> +But the common people are now as a rule chiefly known to us +from the inscriptions on their tombs. Fortunately there is an +immense profusion, in all the provinces as well as in Italy, of +these brief memorials of obscure lives. And although Roman +literature, which was the product of the aristocratic class or +of their dependents, generally pays but little attention to the +despised mass engaged in menial services or petty trades, we +have seen that the novel of Petronius flashes a brilliant light +upon it in the reign of Nero. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The immense development of the free proletariat, in the +time of the early Empire, is one of the most striking social +phenomena which the study of the inscriptions has brought to +light. It has sometimes been the custom to speak of that +society as depending for the supply of its wants entirely on slave +labour. And undoubtedly at one time slave labour occupied +the largest part of the field of industry. A household in the +<span class="tei tei-pb" id="page252">[pg 252]</span><a name="Pg252" id="Pg252" class="tei tei-anchor"></a>time of the Republic, of even moderate wealth, might have +400 slaves, while a Crassus would have as many as 20,000, +whom he hired out in various industries.<a id="noteref_1419" name="noteref_1419" href="#note_1419"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1419</span></span></a> But several causes +conspired gradually to work a great industrial revolution. +From the days of Augustus, the wars beyond the frontier, +which added fresh territory and yielded crowds of captives to +the slave-markets, had become less frequent. And it is probable +that births among the slave class hardly sufficed to +maintain its numbers against the depletion caused by mortality +and manumission. The practice of emancipating slaves of +the more intelligent class went on so rapidly that it had even +to be restrained by law.<a id="noteref_1420" name="noteref_1420" href="#note_1420"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1420</span></span></a> Masters found it economically +profitable to give skilful slaves an interest in the profits of +their industry, and the <span class="tei tei-hi"><span style="font-style: italic">peculium</span></span>, which was thus accumulated, +soon provided the means of purchasing emancipation. At +the same time, the dispersion of colossal fortunes, gained in the +age of rapine and conquest, and squandered in luxury and +excess, together with the exploitation of the resources of +favoured regions, which were now enjoying the blessings of +unimpeded commerce, rapid intercommunication, and perfect +security, must have given an immense stimulus to free +industry. A very casual glance at the inscriptions, under +the heading <span class="tei tei-hi"><span style="font-style: italic">Artes et Opificia</span></span>,<a id="noteref_1421" name="noteref_1421" href="#note_1421"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1421</span></span></a> will show the enormous +and flourishing development of skilled handicrafts, with +all the minutest specialisation of the arts that wait on a +highly-organised and luxurious society. The epitaphs of these +obscure toilers have been brought to light in every part of +the Roman world, in remote towns in Spain, Gaul, Noricum, +Dacia, and North Africa, as well as in the ancient centres of +refinement in Italy or the Greek East. On a single page or +two you can read the simple record of the bridle-maker or +flask-maker of Narbonne, the cabriolet-driver of Senegallia, the +cooper of Trèves, the stone-cutter of Nîmes, the purple-dealer +of Augsburg, beside those of the wool-comber of Brescia, the +oculist of Bologna, the plumber of Naples, or the vendors of +unguents in the Via Sacra, and the humble fruiterer of the +Circus Maximus.<a id="noteref_1422" name="noteref_1422" href="#note_1422"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1422</span></span></a> Many of these people had risen from +<span class="tei tei-pb" id="page253">[pg 253]</span><a name="Pg253" id="Pg253" class="tei tei-anchor"></a>slavery into the freedman class. Most of them are evidently +humble folk, although, like a certain female pearl-dealer of the +Via Sacra, they may have freedmen and freedwomen of their +own, for whom they provide a last resting-place beside themselves.<a id="noteref_1423" name="noteref_1423" href="#note_1423"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1423</span></span></a> +The barber, or auctioneer, or leather-seller, who had +become the owner of lands and houses, and who could even +give gladiatorial shows, excited the contempt of Juvenal and +Martial.<a id="noteref_1424" name="noteref_1424" href="#note_1424"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1424</span></span></a> But these insignificant people, although despised by +the old world of aristocratic tradition, were proud of their crafts. +They tell posterity who and what they were, without any vulgar +concealment; nay, they have left expensive tombs, with the +emblems or instruments of their petty trades proudly blazoned +upon them like the armorial devices of our families of gentle +birth. In the museum of S. Germain may be seen the effigy +of the apple-seller commending his fruit to the attention of the +ladies of the quarter; the cooper, with a cask upon his shoulder; +the smith, hammer in hand, at the forge; the fuller, treading +out and dressing the cloth.<a id="noteref_1425" name="noteref_1425" href="#note_1425"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1425</span></span></a> This pride in honest industry is +a new and healthy sign, as a reaction from the contempt for it +which was engrained in old Roman society, and which is always +congenial to an aristocratic caste supported by slave labour. +In spite of the grossness and base vulgarity of sudden wealth, +portrayed by Petronius and Juvenal, the new class of free +artisans and traders had often, so far as we can judge by stone +records, a sound and healthy life, sobered and dignified by +honest toil, and the pride of skill and independence. Individually +weak and despised, they were finding the means of +developing an organisation, which at once cultivated social +feeling, heightened their self-respect, and guarded their collective +interests. While the old aristocracy were being rapidly +thinned by vice and extravagance, or by confiscation, the leaders +of the new industrial movement probably founded many a +senatorial house, which, in the fourth and fifth centuries, in an +ever-recurring fashion, came to regard manual industry with +sublime contempt, and traced themselves to Aemilius Paullus +or Scipio, or even to Aeneas or Agamemnon.<a id="noteref_1426" name="noteref_1426" href="#note_1426"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1426</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The organisation of industry through the colleges attained +<span class="tei tei-pb" id="page254">[pg 254]</span><a name="Pg254" id="Pg254" class="tei tei-anchor"></a>an immense development in the Antonine age, and still more +in the third century, after the definite sanction and encouragement +given to these societies by Alexander Severus. The +records of the movement are numerous, and we can, after the +scholarly sifting of recent years, now form a tolerably complete +and vivid conception of these corporations which, springing up +at first spontaneously, in defiance of government, or with its +reluctant connivance, were destined, under imperial control, to +petrify into an intolerable system of caste servitude in the last +century of the Empire of the West.<a id="noteref_1427" name="noteref_1427" href="#note_1427"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1427</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The sodalitia and collegia were of immemorial antiquity. +Certain industrial colleges and sacred sodalities were traced +back to Numa, and even to the foundation of Rome.<a id="noteref_1428" name="noteref_1428" href="#note_1428"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1428</span></span></a> In the +flourishing days of the Republic they multiplied without +restraint or suspicion, the only associations at which the law +looked askance being those which met secretly or by night. +It was only in the last century of the Republic that the +colleges came to be regarded as dangerous to the public peace, +and they were, with some necessary exceptions, suppressed by +a decree of the Senate in 64 <span class="tei tei-hi"><span style="font-size: 75%">B.C.</span></span> They were revived again +for factious or revolutionary purposes in 58 <span class="tei tei-hi"><span style="font-size: 75%">B.C.</span></span> by Clodius.<a id="noteref_1429" name="noteref_1429" href="#note_1429"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1429</span></span></a> +The emperors Julius and Augustus abolished the free right of +association, except in the case of a few consecrated by their +antiquity or their religious character.<a id="noteref_1430" name="noteref_1430" href="#note_1430"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1430</span></span></a> And it was enacted +that new colleges could not be created without special +authorisation. In the middle of the second century, the jurist +Gaius lays it down that the formation of new colleges +was restrained by laws, decrees of the Senate, and imperial +constitutions, although a certain number of societies, both in +Rome and the provinces, such as those of the miners, salt +workers, bakers, and boatmen, were authorised.<a id="noteref_1431" name="noteref_1431" href="#note_1431"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1431</span></span></a> And down to +the time of Justinian, the right of free association was jealously +watched as a possible menace to the public peace. The +refusal of Trajan to sanction the formation of a company of +firemen in Nicomedia, with the reasons which he gave to +Pliny for his decision, furnishes the best concrete illustration +<span class="tei tei-pb" id="page255">[pg 255]</span><a name="Pg255" id="Pg255" class="tei tei-anchor"></a>of the imperial policy towards the colleges.<a id="noteref_1432" name="noteref_1432" href="#note_1432"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1432</span></span></a> That the +danger from the colleges to the public order was not an +imaginary one, is clear from the passage in Tacitus describing +the bloody riots between the people of Nuceria and Pompeii in +the reign of Nero, which had evidently been fomented by +<span class="tei tei-q">“illicit”</span> clubs.<a id="noteref_1433" name="noteref_1433" href="#note_1433"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1433</span></span></a> It is seen even more strikingly in the serious +troubles of the reign of Aurelian, when 7000 people were +killed in the organised outbreak of the workmen of the mint.<a id="noteref_1434" name="noteref_1434" href="#note_1434"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1434</span></span></a> +Yet it is pretty clear that, in spite of legislation, and imperial +distrust, the colleges were multiplying, not only in Rome, but +in remote, insignificant places, and even in the camps, from +which the legislator was specially determined to avert their +temptations. In the blank wilderness, created by a universal +despotism, the craving for sympathy and mutual succour +inspired a great social movement, which legislation was powerless +to check. Just as in the reigns of Theodosius and +Honorius, imperial edicts and rescripts were paralysed by the +impalpable, quietly irresistible force of a universal social +need or sentiment. One simple means of evasion was provided +by the government itself, probably as early as the first +century. In an inscription of Lanuvium, of the year 136 <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span>, +there is a recital of a decree of the Senate according the +right of association to those who wish to form a funerary +college, provided the members did not meet more than once a +month to make their contributions.<a id="noteref_1435" name="noteref_1435" href="#note_1435"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1435</span></span></a> It appears from +Marcian’s reference to this law that other meetings for +purposes of religious observance might be held, the provisions +of the <span class="tei tei-hi"><span style="font-style: italic">senatusconsultum</span></span> against illicit colleges being +carefully observed.<a id="noteref_1436" name="noteref_1436" href="#note_1436"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1436</span></span></a> Mommsen has shown that many other +pious and charitable purposes could be easily brought within +the scope of the funerary association. And it was not +difficult for a society which desired to make a monthly +contribution for any purpose to take the particular form +recognised by the law. In the reign of M. Aurelius, although +membership of two colleges is still prohibited, the colleges +obtained the legal right to receive bequests, and to emancipate +<span class="tei tei-pb" id="page256">[pg 256]</span><a name="Pg256" id="Pg256" class="tei tei-anchor"></a>their slaves. And finally, Alexander Severus organised all +the industrial colleges and assigned them <span class="tei tei-hi"><span style="font-style: italic">defensores</span></span>.<a id="noteref_1437" name="noteref_1437" href="#note_1437"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1437</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The law against illicit associations, with all its serious +penalties, remained in the imperial armoury. But the Empire, +which had striven to prevent combination, really furnished +the greatest incentive to combine. In the face of that world-wide +and all-powerful system, the individual subject felt, ever +more and more, his loneliness and helplessness. The imperial +power might be well-meaning and beneficent, but it was so +terrible and levelling in the immense sweep of its forces, that +the isolated man seemed, in its presence, reduced to the insignificance +of an insect or a grain of sand. Moreover, the aristocratic +constitution of municipal society became steadily more and more +exclusive. If the rich decurions catered for the pleasures of +the people, it was on the condition that they retained their +monopoly of political power and social precedence. The +plebeian crowd, recruited from the ranks of slavery, and ever +growing in numbers and, in their higher ranks, in wealth, did +not indeed dream of breaking down these barriers of exclusiveness; +but they claimed, and quietly asserted, the right to +organise a society of their own, for protection against oppression, +for mutual sympathy and support, for relief from the deadly +dulness of an obscure and sordid life. Individually weak and +despised, they might, by union, gain a sense of collective +dignity and strength. To our eyes, as perhaps to the eyes of +the Roman aristocrat, the dignity might seem far from imposing. +But these things are greatly a matter of imagination, and +depend on the breadth of the mental horizon. When the +brotherhood, many of them of servile grade, met in full conclave, +in the temple of their patron deity, to pass a formal +decree of thanks to a benefactor, and regale themselves with +a modest repast, or when they passed through the streets and +the forum with banners flying, and all the emblems of their +guild, the meanest member felt himself lifted for the moment +above the dim, hopeless obscurity of plebeian life. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +No small part of old Roman piety consisted in a scrupulous +reverence for the dead, and a care to prolong their memory +by solid memorial and solemn ritual, it might be to maintain +some faint tie of sympathy with the shade which had passed +<span class="tei tei-pb" id="page257">[pg 257]</span><a name="Pg257" id="Pg257" class="tei tei-anchor"></a>into a dim and rather cheerless world. The conception of +that other state was always vague, often purely negative. It +is not often that a spirit is sped on its way to join a loved +one in the Elysian fields, and we may fear that such phrases, +when they do occur, are rather literary and conventional.<a id="noteref_1438" name="noteref_1438" href="#note_1438"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1438</span></span></a> The +hope of blessed reunion after death seldom meets us till we +come to some monument of a Christian freedman.<a id="noteref_1439" name="noteref_1439" href="#note_1439"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1439</span></span></a> But two +of the deepest feelings in the Roman mind did duty for a +clear faith in the life beyond the tomb: one was family piety, +the other the passionate desire of the parting spirit to escape +neglect and oblivion. Whoever will cast his eyes over some +pages of the sepulchral inscriptions will be struck with the +intensity and warmth of affection, the bitterness of loss and +grief, which have been committed to the stone. The expressions, +of course, are often conventional, like obituary memorials in +every age. The model wife appears again and again, loving, +chaste, pious, a woman of the antique model, a keeper at home, +who spun among her maids and suckled her own children, who +never gave her husband a moment’s vexation, except when she +died.<a id="noteref_1440" name="noteref_1440" href="#note_1440"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1440</span></span></a> Good husbands seem to have been not less common. +And the wife’s grief sometimes far outruns the regular forms +of eulogy or regret. In one pathetic memorial of a union +formed in earliest youth, the lonely wife begs the unseen +Powers to let her have the vision of her spouse in the hours +of night, and bring her quickly to his side.<a id="noteref_1441" name="noteref_1441" href="#note_1441"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1441</span></span></a> There is just the +same pure affection in the less regular, but often as stable, +unions of the slaves and soldiers, and the <span class="tei tei-hi"><span style="font-style: italic">contubernalis</span></span> is +lamented with the same honourable affection as the great lady, +although the faulty Latin sometimes betrays the class to which +the author belongs. The slave world must always have its +shame and tragedy; yet many an inscription shows, by a +welcome gleam of light, that even there human love and ties +of family were not always desecrated.<a id="noteref_1442" name="noteref_1442" href="#note_1442"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1442</span></span></a> The slave nurse +erects a monument to her little foster child; or a master and +mistress raise an affectionate memorial to two young <span class="tei tei-hi"><span style="font-style: italic">vernae</span></span> +<span class="tei tei-pb" id="page258">[pg 258]</span><a name="Pg258" id="Pg258" class="tei tei-anchor"></a>who died on one day. A freedman bewails, with warm sincerity, +a friendship begun in the slave market, and never interrupted +till the last fatal hour.<a id="noteref_1443" name="noteref_1443" href="#note_1443"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1443</span></span></a> The common tragedies of affection +meet us on these slabs, as they are reproduced from age to +age with little variation. The prevalent note is, <span class="tei tei-hi"><span style="font-style: italic">Vale vale +in aeternum</span></span>, with thoughts of the ghostly ferryman and the +infernal stream and hopeless separation. Now and then, +but seldom, a soul passes cheerfully from the light which it +has loved, happy to escape the burden of old age.<a id="noteref_1444" name="noteref_1444" href="#note_1444"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1444</span></span></a> And +sometimes, too, but seldom, we meet with a cold, hard grossness, +which looks back with perfect content upon a full +life of the flesh and takes the prospect of nothingness with a +cheerful acquiescence.<a id="noteref_1445" name="noteref_1445" href="#note_1445"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1445</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The true Roman had a horror of the loneliness of death, +of the day when no kindly eye would read his name and +style upon the slab, when no hand for evermore would bring +the annual offering of wine and flowers. It is pathetic to see +how universal is the craving to be remembered felt even by +slaves, by men plying the most despised or unsavoury crafts. +The infant Julius Diadumenus, who has only drawn breath +for four hours, receives an enduring memorial. A wife consoles +her grief with the thought that her husband’s name and fame +will be forever prolonged by the slab which she dedicates.<a id="noteref_1446" name="noteref_1446" href="#note_1446"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1446</span></span></a> +On another monument the traveller along the Flaminian Way +is begged to stop and read again the epitaph on a boy of nine.<a id="noteref_1447" name="noteref_1447" href="#note_1447"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1447</span></span></a> +Many are tortured by the fear of the desertion or the violation +of their <span class="tei tei-q">“eternal home.”</span> An old veteran bequeaths from his +savings a sum of about £80, to provide a supply of oil for +the lamp above his tomb.<a id="noteref_1448" name="noteref_1448" href="#note_1448"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1448</span></span></a> An unguent seller of Montferrat +leaves a fine garden to afford to the guardians of his grave an +annual feast upon his birthday, and the roses which are to be +laid upon it for ever.<a id="noteref_1449" name="noteref_1449" href="#note_1449"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1449</span></span></a> Many a prayer, by the gods of the +upper and the lower worlds, appeals to the passing wayfarer +not to disturb the eternal rest.<a id="noteref_1450" name="noteref_1450" href="#note_1450"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1450</span></span></a> The alienation or desecration +of a tomb is forbidden with curses or the threat of heavy +<span class="tei tei-pb" id="page259">[pg 259]</span><a name="Pg259" id="Pg259" class="tei tei-anchor"></a>penalties.<a id="noteref_1451" name="noteref_1451" href="#note_1451"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1451</span></span></a> A place of burial was a coveted possession, which +was not easily attainable by the poor and friendless, and +practical persons guarded their repose against lawless intrusion +by requiring the delinquent to pay a heavy fine to the +municipal or to the imperial treasury, or to the pontifical +college. It was the most effectual way of securing the peace +of the dead. For the public authorities had a direct pecuniary +interest in enforcing the penalty for the desecration. But it +would be interesting to know how long these provisions to +protect for ever the peace of the departed fulfilled the hopes +of the testator. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The primary object of a multitude of colleges, like that +of the worshippers of Diana and Antinous at Lanuvium, was +undoubtedly, after the reign of Nerva, the care of the memory +of their members after death. In the remarkable inscription +of Lanuvium, as we have seen, the formal permission by +decree of the Senate, to meet once a month for the purpose of +a funerary contribution is recorded.<a id="noteref_1452" name="noteref_1452" href="#note_1452"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1452</span></span></a> It was a momentous +concession, and carried consequences which the legislator may +or may not have intended.<a id="noteref_1453" name="noteref_1453" href="#note_1453"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1453</span></span></a> The jurist Marcian, who gives +an imperfect citation of this part of the decree, goes on to +add, that meetings for a religious purpose were not prohibited, +provided that the previous legislation against illicit societies +was observed.<a id="noteref_1454" name="noteref_1454" href="#note_1454"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1454</span></span></a> And the law of the Lanuvian College shows +how often such meetings might take place. It did not need +much ingenuity to multiply occasions for reunion. The +anniversary of the foundation, the birthday of founders or +benefactors, the feast of the patron deity, the birthday of the +emperor, these and the like occasions furnished legal pretexts +for meetings of the society, when the members might have a +meal together, and when the conversation would not always +be confined to the funerary business of the college. At a +time when, according to juristic theory, a special permission +was needed for each new foundation, and when the authority +was grudgingly accorded, the whole vast plebeian mass of +petty traders, artisans, freedmen, and slaves were at one stroke +<span class="tei tei-pb" id="page260">[pg 260]</span><a name="Pg260" id="Pg260" class="tei tei-anchor"></a>allowed to organise their societies for burial. We may +fairly assume that, liberally interpreted, the new law was +allowed to cover with its sanction many a college of which +funeral rites were not the sole, or even the primary object. +And this would be made all the easier because many of the +industrial colleges, and perhaps still more of the strictly +religious colleges, had a common burial-place, and often +received bequests for funerary purposes. This is the case, +for example, with a college of worshippers of Hercules at +Interamna, and a similar college at Reate.<a id="noteref_1455" name="noteref_1455" href="#note_1455"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1455</span></span></a> A young Belgian, +belonging to the guild of armourers of the 20th legion, +was buried by his college at Bath.<a id="noteref_1456" name="noteref_1456" href="#note_1456"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1456</span></span></a> One C. Valgius Fuscus +gave a burial-ground at Forum Sempronii, in Umbria, to a +college of muleteers of the Porta Gallica, for their wives or +concubines, and their posterity.<a id="noteref_1457" name="noteref_1457" href="#note_1457"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1457</span></span></a> There is even a burial-place, +duly defined by exact measurement, for those <span class="tei tei-q">“who are in the +habit of dining together,”</span> a description which, as time went +on, would have applied as accurately as any other to many +of these clubs.<a id="noteref_1458" name="noteref_1458" href="#note_1458"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1458</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +We are, by a rare piece of good fortune, admitted to the +interior of one of the purely funerary colleges. In the reign +of Hadrian there was at Lanuvium a college which, by a +curious fancy, combined the worship of the pure Diana +with that of the deified minion of the emperor. It was +founded in <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span> 133, three years after the tragic death of +the young favourite. And in 136, the patron of the society, +who was also a magnate of the town, caused it to be convened +in the temple of Antinous. There he announced +the gift of a sum of money, the interest of which was to be +spent at the festivals of the patron deities; and he directed +that the deed of foundation should be inscribed on the inner +walls of the portico of the temple, so that newly admitted +members might be informed of their rights and their obligations. +This document, discovered among the ruins of the +ancient Lanuvium in 1816, reveals many important facts in +the constitution and working of funerary colleges.<a id="noteref_1459" name="noteref_1459" href="#note_1459"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1459</span></span></a> It recites, +as we have seen, a part of the <span class="tei tei-hi"><span style="font-style: italic">senatusconsultum</span></span>, which +<span class="tei tei-pb" id="page261">[pg 261]</span><a name="Pg261" id="Pg261" class="tei tei-anchor"></a>authorised the existence of such colleges, and after loyal +wishes for the prosperity of the emperor and his house, it +prays for an honest energy in contributing to the due interment +of the dead, that by regular payments the society may +prolong its existence. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The entrance fee of the college is to be 100 sesterces +(16s. 8d.), together with a flagon of good wine. A monthly +subscription of five asses is appointed. It is evident that +the members are of the humblest class, and one clause shows +that they have even a sprinkling of slaves among them, who, +with the permission of their masters, might connect themselves +with these burial clubs.<a id="noteref_1460" name="noteref_1460" href="#note_1460"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1460</span></span></a> The brethren could not aspire +to the erection even of a <span class="tei tei-hi"><span style="font-style: italic">columbarium</span></span>, still less to the possession +of a common burial-ground. They confined themselves +to making a funeral grant of HS.300 to the appointed heir +of each member who had not intermitted his payments to the +common fund.<a id="noteref_1461" name="noteref_1461" href="#note_1461"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1461</span></span></a> Out of this sum, HS.50 are to be paid to +members present at the funeral. The member dying intestate +will be buried by the society, and no claim upon his remaining +interest in it will be recognised. The slave, whose +body was retained by his master after death, was to have a +<span class="tei tei-hi"><span style="font-style: italic">funus imaginarium</span></span>, and probably a cenotaph. In the case +of a member dying within a radius of twenty miles from +Lanuvium, three members, on timely notice, were deputed to +arrange for the funeral, and required to render an account of the +expenses so incurred. A fee of HS.20 was granted to each. +But if any fraud were discovered in their accounts, a fine of +quadruple the amount was imposed. Lastly, when a member +died beyond the prescribed limit, the person who had arranged +his funeral, on due attestation by seven Roman citizens, and +security given against any further claims, received the burial +grant, with certain deductions.<a id="noteref_1462" name="noteref_1462" href="#note_1462"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1462</span></span></a> In such precise and orderly +fashion, with all the cautious forms of Roman law, did this +poor little society order its performance of duty to the +dead. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Our knowledge of the funerary colleges is still further +amplified by an inscription of a date twenty years later than +<span class="tei tei-pb" id="page262">[pg 262]</span><a name="Pg262" id="Pg262" class="tei tei-anchor"></a>that of Lanuvium.<a id="noteref_1463" name="noteref_1463" href="#note_1463"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1463</span></span></a> In the reign of Antoninus Pius a lady +named Salvia Marcellina resolved to commemorate her husband +by a gift to the college of Aesculapius and Hygia. She +presented to it the site for a shrine close to the Appian Way, +a marble statue of Aesculapius, and a hall opening on a terrace, +where the banquets of the brotherhood should be held. To +this benefaction Marcellina, along with one P. Aelius Zeno, +who apparently was her brother, added two donations of +HS.15,000 and HS.10,000 respectively, the interest of +which was to be distributed in money, or food and wine, at +six different festivals. The proportions assignable to each rank +in the college were determined at a full meeting, held in the +shrine of the <span class="tei tei-q">“Divine Titus.”</span> Marcellina attaches certain +conditions to her gift. The society is to be limited to sixty +members, and the place of each member, on his decease, is to +be filled by the co-optation of his son. If any member +chooses to bequeath his place and interest, his choice is +confined to his son, his brother, or his freedman, and he is +required to pay for this limited freedom of selection by refunding +one-half of his burial grant to the chest of the +college.<a id="noteref_1464" name="noteref_1464" href="#note_1464"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1464</span></span></a> The college of Aesculapius is nominally a religious +and funerary corporation, yet there is only a single reference, +in a long document, to the subject of burial. No information is +given as to the amount of the <span class="tei tei-hi"><span style="font-style: italic">funeraticium</span></span> or burial grant, the +sources from which it is derived, or the conditions on which +it is to be paid. The chief object of Marcellina seems to have +been to connect the memory of her husband with a number of +festivals, for the perpetuity of which she makes provision, to +promote social intercourse, and to prevent the intrusion of +strangers by making membership practically hereditary. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The colleges, of whose inner working we have tried to give +a picture, are classed as religious corporations in the collections +of the inscriptions. They bear the name of a god, and +they provide a solemn interment for their members. But in +these respects they do not differ from many other colleges +which are regarded as purely secular. The truth is, that any +attempt to make a sharp division of these societies on such +lines seems futile. Sepulture and religion being admitted by the +<span class="tei tei-pb" id="page263">[pg 263]</span><a name="Pg263" id="Pg263" class="tei tei-anchor"></a>government as legitimate objects for association, any college, +however secular in its tone, might, and probably would, screen +itself under sacred names. Nor would this be merely a +hypocritical pretence. It is clear that many of the purely +industrial colleges, composed as they were of poor people who +found it impossible to purchase a separate burial-place, and +not easy, unaided, to bear the expense of the last rites, at once +consulted their convenience, and gratified the sentiment of +fraternity, by arranging for a common place of interment. +And with regard to religion, it is a commonplace to point out +that all Graeco-Roman societies, great or small, rested on +religion. The state, the clan, the family, found their ideal +and firmest bond in reverence for divine or heroic ancestors, a +reverent piety towards the spirits who had passed into the +unseen world. The colleges, as we shall see presently, were +formed on the lines of the city which they almost slavishly +imitated.<a id="noteref_1465" name="noteref_1465" href="#note_1465"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1465</span></span></a> It would be strange and anomalous if they should +desert their model in that which was its most original and +striking characteristic. And just as Cleisthenes found divine +and heroic patrons for his new tribes and demes,<a id="noteref_1466" name="noteref_1466" href="#note_1466"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1466</span></span></a> so would a +Roman college naturally place itself under the protection of +one of the great names of the Roman pantheon. Sometimes, +no doubt, there may not have been much sincerity in this +conformity to ancient pieties. But do we need to remind +ourselves how long a life the form of ancient pieties may +have, even when the faith which gave birth to them has +become dim and faint? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The usual fashion of writing Roman history has concentrated +attention on the doings of the emperor, the life of the +noble class in the capital, or on the stations of the legions and +the political organisation of the provinces. It is a stately and +magnificent panorama. But it is apt to throw the life of the +masses into even deeper shadow than that in which time has +generally enwrapped them. We are prone to forget that, +behind all this stately life, there was a quiet yet extraordinarily +busy industrial activity which was its necessary +basis and which catered for all its caprices. In the most +cursory way Tacitus tells us that a great part of Italy +<span class="tei tei-pb" id="page264">[pg 264]</span><a name="Pg264" id="Pg264" class="tei tei-anchor"></a>was gathered for the great fair at Cremona, on the fateful +days when the town was stormed by the army of Vespasian.<a id="noteref_1467" name="noteref_1467" href="#note_1467"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1467</span></span></a> +Yet what a gathering it must have been! There were laid +out in the booths the fine woollens of Parma and Mutina, the +mantles of Canusium, the purples of Tarentum, the carpets +of Patavium. Traders from Ilva brought their iron wares, +Pompeii sent its fish sauces, and Lucania its famous sausages. +Nor would there be missing in the display the oil of Venafrum, +and the famous Setine and Falernian vintages.<a id="noteref_1468" name="noteref_1468" href="#note_1468"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1468</span></span></a> The improvement +of the great roads in the reign of Trajan must have +given a vast stimulus to inland commerce. And we may be +sure that many a petty merchant with his pack was to be +seen along the Aemilian or Flaminian ways, like the travelling +vendor of honey and cheese, whom Lucius, in the tale of +Apuleius, meets hurrying to Hypata.<a id="noteref_1469" name="noteref_1469" href="#note_1469"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1469</span></span></a> The great roads of +Spain, since the days of Augustus, carried an immense traffic, +which made even the distant Gades a magnificent emporium +and one of the richest places in the Roman world.<a id="noteref_1470" name="noteref_1470" href="#note_1470"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1470</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The wandering traders in Germany, Spain, or Syria, by a +natural instinct drew together in their exile. In the revolt +of Julius Civilis, they are found settled among the Batavians, +and a <span class="tei tei-hi"><span style="font-style: italic">collegium peregrinorum</span></span> has left its memorial on the +lower Rhine.<a id="noteref_1471" name="noteref_1471" href="#note_1471"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1471</span></span></a> The <span class="tei tei-hi"><span style="font-style: italic">sodalicium urbanum</span></span> at Bracara Augusta is +a similar society.<a id="noteref_1472" name="noteref_1472" href="#note_1472"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1472</span></span></a> Another mercantile college meets us at +Apulum in Dacia.<a id="noteref_1473" name="noteref_1473" href="#note_1473"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1473</span></span></a> The Syrians of Berytus had a club at +Puteoli, and there were at least two clubs of Syrian traders at +Malaga.<a id="noteref_1474" name="noteref_1474" href="#note_1474"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1474</span></span></a> The graves of Syrian traders have been found at +Sirmium in Pannonia, and, on the other hand, there are +memorials of Roman merchants at Apamea and Tralles, at +Salamis and Mitylene.<a id="noteref_1475" name="noteref_1475" href="#note_1475"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1475</span></span></a> Immense stimulus to this transmarine +trade must have been given by the Emperor Claudius, who +provided insurance against loss by storms, and a liberal system +of bounties and rewards for shipping enterprise.<a id="noteref_1476" name="noteref_1476" href="#note_1476"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1476</span></span></a> Apollonius +of Tyana once expostulated with a young Spartan, who claimed +descent from Callicratidas, for having forsaken the true career +<span class="tei tei-pb" id="page265">[pg 265]</span><a name="Pg265" id="Pg265" class="tei tei-anchor"></a>of a man of his race, to soil himself with the trade of +Carthage and Sicily. It is the sentiment of Juvenal who +treats as a lunatic the man who will venture his life with a +cargo on the wintry Aegean.<a id="noteref_1477" name="noteref_1477" href="#note_1477"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1477</span></span></a> But the antiquarian rhetoric +attributed to Apollonius embalms the fact that at the opening +of a springtime in the reign of Domitian, a great merchant +fleet was lying at Malea, ready to sail to the western seas.<a id="noteref_1478" name="noteref_1478" href="#note_1478"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1478</span></span></a> +These wandering merchants, wherever they went, banded themselves +in colleges for mutual protection and for society. In +the same way, old soldiers, on their return from long service +on the frontiers, gathered in military brotherhoods at such +places as Ostia or Misenum.<a id="noteref_1479" name="noteref_1479" href="#note_1479"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1479</span></span></a> The veterans of Augustus seem +to have become a distinct and recognised class, like the +Augustales.<a id="noteref_1480" name="noteref_1480" href="#note_1480"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1480</span></span></a> Colleges of youth sprang up everywhere from +the days of Nero, at Beneventum, Cremona, and Ameria, or at +Moguntiacum, Lauriacum, and Poetovio.<a id="noteref_1481" name="noteref_1481" href="#note_1481"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1481</span></span></a> They were formed, +like our own sporting clubs, for exercise and healthy rivalry, +often under the patronage of the divine hero who, to all the +moralists of that age, had become the mythic type of the +continent vigour of early manhood. There is one sodality at +least devoted to the preservation of chastity.<a id="noteref_1482" name="noteref_1482" href="#note_1482"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1482</span></span></a> But it is +balanced by the clubs of the <span class="tei tei-q">“late sleepers”</span> and <span class="tei tei-q">“late +drinkers”</span> of Pompeii.<a id="noteref_1483" name="noteref_1483" href="#note_1483"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1483</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The colleges in which the artisans and traders of the +Antonine age grouped themselves are almost innumerable, +even in the records which time has spared. They represent +almost every conceivable branch of industry or special skill +or social service, from the men who laid the fine sand in the +arena, to the rich wine merchants of Lyons or Ostia.<a id="noteref_1484" name="noteref_1484" href="#note_1484"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1484</span></span></a> The +mere catalogue of these associations in an index will give an +enlarged conception of the immense range and minute specialisation +of Roman industry. It may be doubted whether a +similar enumeration of our English crafts would be longer or +more varied. The great trades, which minister to the first +necessities of human life, occupy of course the largest space, +the bakers, the cloth-makers, the smiths, carpenters, and wood-<span class="tei tei-pb" id="page266">[pg 266]</span><a name="Pg266" id="Pg266" class="tei tei-anchor"></a>merchants, trades often grouped together, the shoemakers +and fullers and carders of wool. The mechanics, who made +the arms and engines for the legions, naturally hold a +prominent place. Nor less prominent are the boatmen of +Ostia, and of the Rhone and the Saône.<a id="noteref_1485" name="noteref_1485" href="#note_1485"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1485</span></span></a> The sailors of +these great rivers had several powerful corporations at +Lyons, and, on many an inscription,<a id="noteref_1486" name="noteref_1486" href="#note_1486"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1486</span></span></a> claim the wealthiest +citizens, men who have gained the whole series of municipal +honours, as their chiefs and patrons. Arles, which was +then a great sea-port, had its five corporations of sailor-folk, +and Ostia an equal number, charged with the momentous +task of taking up the cargoes of the African corn-ships for +the bakeries of Rome.<a id="noteref_1487" name="noteref_1487" href="#note_1487"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1487</span></span></a> Transport by land is represented by +colleges of muleteers and ass drivers in the Alps and Apennines.<a id="noteref_1488" name="noteref_1488" href="#note_1488"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1488</span></span></a> +All the many trades and services which ministered to +the wants or pleasures of the capital were similarly banded +together, the actors and horn-blowers, the porters and paviors, +down to the humble dealers in pastils and salt fish.<a id="noteref_1489" name="noteref_1489" href="#note_1489"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1489</span></span></a> We +have seen that even the gladiators, in their barrack-prisons, +were allowed to form their clubs. Although traces of these +combinations are found in remote and obscure places all +over the Roman world, it is at great commercial centres, +at Ostia, Puteoli, Lyons, and Rome itself, that they have +left the most numerous remains. They had probably for +one of their objects the protection of their members against +encroachments or fiscal oppression. Strabo once came across a +deputation of fishermen on their way to plead with the Emperor +for a reduction of their dues.<a id="noteref_1490" name="noteref_1490" href="#note_1490"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1490</span></span></a> Yet it would be a mistake to +suppose that these trades unions were always organised for +trade objects, or that the separate colleges were composed of +people engaged in the same occupation. They had many +honorary members from among the richer classes, and, even +in the lower ranks, in defiance of the law,<a id="noteref_1491" name="noteref_1491" href="#note_1491"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1491</span></span></a> a dealer in salt +might be enrolled among the boatmen of the Rhone, and +member of a college of builders.<a id="noteref_1492" name="noteref_1492" href="#note_1492"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1492</span></span></a> In truth, the great object +of association among these humble people appears to have +been not so much the protection of their trade, as the cheer<span class="tei tei-pb" id="page267">[pg 267]</span><a name="Pg267" id="Pg267" class="tei tei-anchor"></a>fulness of intercourse, the promotion of fellowship and good-will, +the relief of the dulness of humdrum lives. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Probably no age, not even our own, ever felt a greater +craving for some form of social life, wider than the family, +and narrower than the State. It was a movement at which, +as we have seen, even the greatest and strongest of the +emperors had to connive. It penetrated society down to +its lowest layers. Even the slaves and freedmen of great +houses organised themselves in colleges. There were colleges +in the imperial household.<a id="noteref_1493" name="noteref_1493" href="#note_1493"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1493</span></span></a> T. Aelius Primitivus, chief of the +imperial kitchen, being a man of great posthumous ambition, +left the care of his own and his wife’s monument to the +college of the palatine cooks.<a id="noteref_1494" name="noteref_1494" href="#note_1494"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1494</span></span></a> In the inscriptions of Moesia +there is the album of a Bacchic club of household slaves +containing 80 names, with apparently different grades among +them, designated by such titles as <span class="tei tei-hi"><span style="font-style: italic">archimysta</span></span>, <span class="tei tei-hi"><span style="font-style: italic">bouleuta</span></span>, <span class="tei tei-hi"><span style="font-style: italic">frater</span></span> +and <span class="tei tei-hi"><span style="font-style: italic">filius</span></span>.<a id="noteref_1495" name="noteref_1495" href="#note_1495"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1495</span></span></a> A similar club of the servile class, devoted to +the worship of Isis, existed at Tarraco.<a id="noteref_1496" name="noteref_1496" href="#note_1496"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1496</span></span></a> The officers of +another bear the pompous titles of tribune, quaestor, and +triumvir, and the slab records the thanks of one Hilara, +that her ashes have been allowed to mingle in the same urn +with those of Mida the chamberlain.<a id="noteref_1497" name="noteref_1497" href="#note_1497"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1497</span></span></a> A provincial treasurer +at Ephesus, who was a <span class="tei tei-hi"><span style="font-style: italic">verna Augusti</span></span>, commits the custody +of his wife’s monument to five colleges of slaves and freedmen +in the emperor’s household. One of the colleges bears the +name of Faustina. Another college is devoted to the cult +of the Lares and images of Antoninus Pius.<a id="noteref_1498" name="noteref_1498" href="#note_1498"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1498</span></span></a> Private masters +seem to have encouraged the formation of such associations +among their dependents, and sometimes to have endowed +them with a perpetual foundation.<a id="noteref_1499" name="noteref_1499" href="#note_1499"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1499</span></span></a> It was probably politic, +as well as kind, to provide for slaves social pleasures within +the circle of the household, and thus to forestall the attractions +of the numerous clubs outside, which freely offered their +hospitality.<a id="noteref_1500" name="noteref_1500" href="#note_1500"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1500</span></span></a> We may be sure that the college <span class="tei tei-q">“which was +in the house of Sergia Paulina”</span> was not encouraged by the +mistress without good reason. +</p> + +<span class="tei tei-pb" id="page268">[pg 268]</span><a name="Pg268" id="Pg268" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Thus it appears that in every part of the Roman world, +in the decaying little country town, and in the great trading +centres, the same great movement of association, is going +on apace. It swept into its current almost every social grade, +and every trade, handicraft or profession, the pastil-makers, +the green-grocers and unguent sellers of Rome, the muleteers +of the Alps, the fullers of Pompeii, the doctors at Beneventum, +the boatmen of the Seine, the wine merchants of Lyons. Men +formed themselves into these groups for the most trivial or +whimsical reasons, or for no reason at all, except that they +lived in the same quarter, and often met.<a id="noteref_1501" name="noteref_1501" href="#note_1501"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1501</span></span></a> From the view +which the inscriptions give us of the interior of some of these +clubs, it is clear that their main purpose was social pleasure. +And this is especially true of the clubs of the humblest class. +M. Boissier has well remarked that the poor workman, the +poor freedman, with the brand of recent slavery upon him, +who was often engaged in some mean or disgusting occupation, +amidst a society which from tradition regarded any industry +soiled by servile touch with distant scorn, must have felt +themselves solitary exiles in the desert of a great town, the +most awful desert in the world. The remote splendour of the +court and aristocratic life must have deepened the gloom of +isolation and helplessness. Shut out for ever from that +brilliant world of fashion and pleasure and power, whose social +life seemed so charming and gay and friendly, the despised and +lonely toiler sought a refuge in little gatherings of people as +lonely as himself. At some chance meeting, some one, more +energetic than the rest, would throw out the suggestion to form +a club, on the model of some of the old trade societies which +had always been authorised by the State from the days of +Numa, or of those newer associations which were now tacitly +permitted under the guise of religion. A small entrance fee +would meet, for the time, their modest expenses. In that age +of generous or ambitious profusion, it was not hard to find +some influential patron, a kindly gracious noble, or an aspiring +or generous <span class="tei tei-hi"><span style="font-style: italic">parvenu</span></span>, to give the infant society his countenance, +along with a substantial donation for the building of a club-house, +and for simple convivial pleasures on his birthday, and +other festivals which could easily be multiplied. Then the +<span class="tei tei-pb" id="page269">[pg 269]</span><a name="Pg269" id="Pg269" class="tei tei-anchor"></a>brethren met in solemn form to frame their constitution and +commemorate their benefactor, on one of those many monuments +which illuminate a social life on which the literature of +the age is generally silent. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The continuity and repetition of proved political organisation +is a notable characteristic of the great races which have +left, or are destined to leave, their mark on history. The +British settlers on the prairies of Oregon or Manitoba immediately +order themselves into communities, which are modelled +on a social system as old as the Heptarchy. The Latin +race had perhaps an even more stubborn conservatism than +the English. Under the most various circumstances, the +Roman instinctively clung to forms and institutions of tested +strength and elasticity, and consecrated by the immemorial +usage of his race. The most distant and most humble municipality +was fashioned after the pattern of the great <span class="tei tei-q">“city which +had become a world.”</span><a id="noteref_1502" name="noteref_1502" href="#note_1502"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1502</span></span></a> It had its senate, the <span class="tei tei-hi"><span style="font-style: italic">ordo splendidissimus +et amplissimus</span></span>, and the popular assembly which elected +the magistrates. The municipal magistrates, if they do not +always bear the ancient names, reproduce in shadowy form +the dictators, the praetors, the aediles, quaestors, and censors of +the old republic.<a id="noteref_1503" name="noteref_1503" href="#note_1503"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1503</span></span></a> The same continuity of form is seen in the +colleges. As the municipal town was modelled on the constitution +of the State, so we may say that the college was modelled +on the municipal town. The college, indeed, became a city for +the brotherhood, at once a city and a home. They apply to it +such terms as <span class="tei tei-hi"><span style="font-style: italic">respublica collegii</span></span>.<a id="noteref_1504" name="noteref_1504" href="#note_1504"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1504</span></span></a> The meetings often took place +in a temple, whether of a patron deity or of an emperor, as +those of the Roman Senate were held in the temple of Concord +or of Bellona. There they elected their administrative officers, +generally for a period of one year; in some cases, by way of +special distinction, for life. The heads of these little societies +bear various names, <span class="tei tei-hi"><span style="font-style: italic">magistri</span></span>, <span class="tei tei-hi"><span style="font-style: italic">curatores</span></span>, <span class="tei tei-hi"><span style="font-style: italic">quinquennales</span></span>, <span class="tei tei-hi"><span style="font-style: italic">praefecti</span></span>, +or <span class="tei tei-hi"><span style="font-style: italic">praesides</span></span>.<a id="noteref_1505" name="noteref_1505" href="#note_1505"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1505</span></span></a> They have also quaestors,<a id="noteref_1506" name="noteref_1506" href="#note_1506"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1506</span></span></a> who managed their +financial affairs, which, although perhaps on no great scale, +still involved the investment of trust moneys to yield the +prescribed amounts which had to be distributed either as burial +<span class="tei tei-pb" id="page270">[pg 270]</span><a name="Pg270" id="Pg270" class="tei tei-anchor"></a>payments, or in food and money on the high festivals. The +number of the members was generally limited, either by the +government in the interests of public order, or by the will of +a benefactor, to prevent the progressive diminution in the +value of the divisible shares of the income.<a id="noteref_1507" name="noteref_1507" href="#note_1507"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1507</span></span></a> A periodical +revision of the roll of members was therefore conducted every +five years, as it was in the municipality, by the chief officers, +exercising for the time censorial powers in miniature. Fortunately +the albums of three or four colleges have been preserved. +The lists throw a vivid light on their constitution and social +tone. We have drawn attention in a former chapter to the +strict gradation of social rank in the city polity. The same +characteristic is repeated in the collegiate organisation. In these +humble plebeian coteries, composed of <span class="tei tei-q">“men without a grandfather,”</span> +of men, perhaps, whose father was a slave, or of men +who were slaves themselves, there emerges, to our astonishment, +a punctilious observance of shadowy social distinctions, which +is an inheritance from the exclusive aristocratic pride of the +old republic. This characteristic has excited in some French +critics and historians a certain admiration,<a id="noteref_1508" name="noteref_1508" href="#note_1508"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1508</span></span></a> in which it is +not altogether easy to join. Gradation of rank to ensure +devotion and order in public service is a precious and admirable +thing. But artificial and unreal distinctions, invented and +conferred to flatter wealth, to stimulate or reward the largesses +of the rich patron, to gratify the vulgar self-complacency of +the <span class="tei tei-hi"><span style="font-style: italic">parvenu</span></span>, are only a degrading form of mendicancy. Some +indulgence is no doubt due to men who were still under the yoke +of slavery, or only just released from it; the iron had entered +into their souls. But both the college and the municipality +of the Antonine age cannot be relieved of the charge of +purchased or expectant deference to mere wealth. Hence we +cannot altogether share the pleasure of M. Boissier in these +pale and vulgar reproductions of the hierarchy of a real +aristocracy. But the image of the hierarchy is there, and it is +very instructive. In a college of smiths in Tarraconensis, there +were fifteen patrons at the head of the roll, followed by +twelve decurions, including two doctors and a soothsayer, one +<span class="tei tei-pb" id="page271">[pg 271]</span><a name="Pg271" id="Pg271" class="tei tei-anchor"></a>man isolated by the honours of the <span class="tei tei-hi"><span style="font-style: italic">bisellium</span></span>, two honorary +members, twenty-eight plain plebeians. There were also several +<span class="tei tei-q">“mothers”</span> and <span class="tei tei-q">“daughters”</span> of the society.<a id="noteref_1509" name="noteref_1509" href="#note_1509"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1509</span></span></a> The album of +another club at Ostia shows a list of nine patrons, two holders +of quinquennial rank, and one hundred and twenty-three +plebeians.<a id="noteref_1510" name="noteref_1510" href="#note_1510"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1510</span></span></a> The plebs of many colleges included slaves, and +in more than one inscription the men of ingenuous and those +of servile birth are carefully distinguished, the slaves being +sometimes placed at the bottom of the roll.<a id="noteref_1511" name="noteref_1511" href="#note_1511"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1511</span></span></a> Yet it was surely +a great advance when slaves and freemen could meet together +for the time, on a certain footing of equality, for business or +convivial intercourse. The rigid lines of old pagan society are +indeed still marked on the face of these clubs. And yet many +an inscription leaves the impression that these little societies +of the old pagan world are nurseries, in an imperfect way, of +the gentle charities and brotherliness which, in shy retirement, +the young Church was cultivating in her disciples to be +the ideal of the world. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +These colleges became homes for the homeless, a little +fatherland, or <span class="tei tei-hi"><span style="font-style: italic">patria</span></span>, for those without a country. Sometimes +they may have met in low taverns, which were on that +account jealously watched by some of the emperors.<a id="noteref_1512" name="noteref_1512" href="#note_1512"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1512</span></span></a> But +they generally attained to the possession of a club-room or +<span class="tei tei-hi"><span style="font-style: italic">schola</span></span>, a name which had been previously given to the +lounging-room of the public baths. Sometimes the <span class="tei tei-hi"><span style="font-style: italic">schola</span></span> +was erected at their own cost, the site being perhaps granted +by some rich patron, or by the town council, on a vacant +spot close to the basilica or the theatre.<a id="noteref_1513" name="noteref_1513" href="#note_1513"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1513</span></span></a> But frequently a +hall was built for them by some generous friend. A like +generosity often provided for them a little chapel of their +patron deity, with a shaded court, or a balcony open to the +air and sun, where the brethren took their common meals.<a id="noteref_1514" name="noteref_1514" href="#note_1514"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1514</span></span></a> +Or a rich patron, anxious to secure some care and religious +observance of his last resting-place, would bequeath to a +college a pleasant garden adjoining the tomb, with a house +in which to hold their meetings.<a id="noteref_1515" name="noteref_1515" href="#note_1515"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1515</span></span></a> And, as a further security +<span class="tei tei-pb" id="page272">[pg 272]</span><a name="Pg272" id="Pg272" class="tei tei-anchor"></a>against neglect and oblivion, a sum of 10,000 or 15,000 +sesterces would be invested to provide a dinner for the +college on their benefactor’s birthday.<a id="noteref_1516" name="noteref_1516" href="#note_1516"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1516</span></span></a> As years went on, +the scene of many a pleasant gathering became a centre +round which clustered a great deal of sentiment, and even +pride. We may imagine that, allowing for differences of +time and faith, the little school or shrine would, in the course +of years, attract something of the feeling which consecrates +an ancient village church in England, or a little Bethel which +was built in the year of the visit of John Wesley. It became +a point of honour to make gifts to the schola, to add to its +comfort or beauty. One benefactor would redeem a right of +ancient lights, or build a boundary wall.<a id="noteref_1517" name="noteref_1517" href="#note_1517"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1517</span></span></a> Another would +make a present of bronze candelabra on a marble stand, with +the device of a Cupid holding baskets in his hands.<a id="noteref_1518" name="noteref_1518" href="#note_1518"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1518</span></span></a> Or a +college would receive from its curator a gift of some silver +statues of the gods, on the dedication of the <span class="tei tei-hi"><span style="font-style: italic">schola</span></span>, with a +brass tablet, no doubt recording the event.<a id="noteref_1519" name="noteref_1519" href="#note_1519"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1519</span></span></a> The gift of a +place where the brethren of the club might be buried beside +their wives or concubines, was probably, to these poor people, +not the least valued benefaction.<a id="noteref_1520" name="noteref_1520" href="#note_1520"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1520</span></span></a> Many a humble donation +was probably made, which was too slight for a memorial. +But it happens that we have one record of gifts evidently +offered by poor, insignificant people. It is contained in a very +interesting inscription found upon a rock near the theatre at +Philippi in Macedonia.<a id="noteref_1521" name="noteref_1521" href="#note_1521"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1521</span></span></a> It records that P. Hostilius Philadelphus, +in recognition of the aedileship of the college, which +had been conferred upon him, bore the expense of polishing +the rock, and inscribing upon it the names of the members of +a college of Silvanus, sixty-nine in number, together with a list +of those who had presented gifts to their temple. The college +was a religious one, with a priest who is named in the first +place. It is also a funerary society, and seems to be composed +of freedmen and of slaves, either belonging to the colony +or private masters. They had just erected a temple of their +patron god, to which some had given subscriptions in money, +while others made various offerings for its adornment. One +<span class="tei tei-pb" id="page273">[pg 273]</span><a name="Pg273" id="Pg273" class="tei tei-anchor"></a>brother presents an image of the god in a little shrine, another +statuettes of Hercules and Mercury. There is another +donation of some stone-work in front of the temple, and +Hostilius, at his own expense, cut away the rock to smooth +the approach to the shrine. Most of the gifts are of trifling +value, a poor little picture worth 15 <span class="tei tei-hi"><span style="font-style: italic">denarii</span></span>, a marble image +of Bacchus costing not much more. But they were the +offerings of an enthusiastic brotherhood, and the good Hostilius +has given them an immortality of which they never dreamed. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The contributions of the members would generally have +been but a sorry provision for the social and religious life of a +college. Reproducing, as it did, the constitution and the tone +of the city in so many traits, the college in nothing follows +its model so closely as in its reliance on the generosity of +patronage. At the head of the album of the society there +is a list, sometimes disproportionately long, of its <span class="tei tei-hi"><span style="font-style: italic">patroni</span></span>. +Countless inscriptions leave us in no doubt as to the reason +why the patron was elected. His <span class="tei tei-hi"><span style="font-style: italic">raison d’être</span></span> in the +club is the same as in the city; it is to provide luxuries or +amusements for the society, which the society could not +generally obtain for itself. The relation of patron and client +is, of all the features of ancient life, the one which, being so +remote from the spirit of our democratic society, is perhaps +most difficult for us to understand. The mutual obligations, +enforced by a powerful traditional sentiment, were of the most +binding, and sometimes burdensome character. And in that +form of relation, between former master and freedman, which +became so common in the first age of the Empire, the old +master was bound to continue his support and protection to +the emancipated slave.<a id="noteref_1522" name="noteref_1522" href="#note_1522"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1522</span></span></a> Although there was much that +was sordid and repulsive in the position of the client in +Juvenal’s and Martial’s days, we must still recognise the fact +that the fortune of the rich patron had to pay a heavy price +for social deference. Not less heavy was the demand made +on the patrons of municipalities and colleges. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +There must have been wide distinctions of dignity and +importance among the industrial colleges of the Empire. +The <span class="tei tei-hi"><span style="font-style: italic">centonarii</span></span>, the <span class="tei tei-hi"><span style="font-style: italic">fabri</span></span>, and <span class="tei tei-hi"><span style="font-style: italic">dendrophori</span></span> of the more +important centres, such as Aquileia, Lyons and Milan, the +<span class="tei tei-pb" id="page274">[pg 274]</span><a name="Pg274" id="Pg274" class="tei tei-anchor"></a>boatmen of Arles or Ostia, would probably have looked +down with scorn on the flute-players of the Via Sacra, the +hunters of Corfinium, or the muleteers of the Porta Gallica.<a id="noteref_1523" name="noteref_1523" href="#note_1523"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1523</span></span></a> +And there was a corresponding variety in the rank of the +patrons. Some are high officials of the Empire, procurators +of provinces, curators of great public works, or distinguished +officers of the legions. Or they are men evidently of high +position and commanding influence in their province, priests +of the altar of Augustus, augurs of the colony, magistrates +or decurions of two or three cities.<a id="noteref_1524" name="noteref_1524" href="#note_1524"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1524</span></span></a> Sometimes the +patron is a great merchant, with warehouses of oil or wine +at Lyons or Tarragona or Ostia.<a id="noteref_1525" name="noteref_1525" href="#note_1525"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1525</span></span></a> Yet in spite of his wealth, +the patron’s social position in those days might be rather +uncertain, and we may without difficulty, from modern +analogies, believe that a new man might find his vanity +soothed, or his position made less obscure, by being known +as the titular head of an ancient corporation of the clothworkers, +or <span class="tei tei-hi"><span style="font-style: italic">dendrophori</span></span>, or of the boatmen on the Saône. +Probably in obscure country towns, remote from the seat of +Empire, these bourgeois dignities were even more valued.<a id="noteref_1526" name="noteref_1526" href="#note_1526"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1526</span></span></a> The +humbler colleges would have to be content with one of the new +freedmen, such as the vulgar friends of Trimalchio, who, after +a youth of shameful servitude, had leapt into fortune by +some happy chance or stroke of shrewdness, and who sought +a compensation for the contempt of the great world in the +deference and adulation of those who waited for their largesses. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The election of a patron was an event of great moment, +especially to a poor college. And it was conducted with a +formal preciseness, and an assumption of dignity, which, at this +distance of time, are sometimes rather ludicrous. In a little town +of Cisalpine Gaul in the year 190, the college of smiths and +clothworkers met in solemn session in their temple. Their +quaestors, who may have had the financial condition of the +college in view, made a formal proposal that the college should +set an example of the judicious reward of merit, by electing +one Tutilius Julianus, a man distinguished by his modesty +and liberality, as the patron of their society. The meeting +<span class="tei tei-pb" id="page275">[pg 275]</span><a name="Pg275" id="Pg275" class="tei tei-anchor"></a>commended the sage proposal of the quaestors, and formally +resolved that the honourable Julianus should be requested +to accept the distinction, with an apology for so tardy a +recognition of his merits, and that a brass plate, containing a +copy of this decree, should be placed above his door.<a id="noteref_1527" name="noteref_1527" href="#note_1527"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1527</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It is significant that the patrons were, in very many cases, +Seviri and Augustales, a body which in the provinces, as we have +seen, was generally composed of new men of the freedman class. +Although they were steadily rising in importance and in strength +of organisation, the provincial Augustales always ranked after +the decurions of a town. They often displayed boundless +liberality to their city and to their own order.<a id="noteref_1528" name="noteref_1528" href="#note_1528"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1528</span></span></a> But the +leading Augustales seem to have been quite as generous to the +other corporations who placed themselves under their patronage. +And they were not unfrequently patrons of several colleges.<a id="noteref_1529" name="noteref_1529" href="#note_1529"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1529</span></span></a> +It is no long task to find men who were the titular protectors +of two or three, of eight, or even of as many as twelve or +fifteen colleges. One inscription to Cn. Sentius of Ostia would +seem to include among his dependents almost every industrial +college in that busy port.<a id="noteref_1530" name="noteref_1530" href="#note_1530"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1530</span></span></a> Sentius must have been a very +wealthy and a very generous man to accept the patronage of +so many societies, which in those days expected or demanded +that their honours should be paid for in solid cash. The +crowning distinction of a statue, or a durable inscription, was +often solemnly decreed with all seemly forms of deference or +unstinted flattery in a full meeting of the society. But in a +great majority of cases we are amused or disgusted to read +that, after all his other liberalities, the benefactor or his heir +is permitted to pay for the record of popular gratitude.<a id="noteref_1531" name="noteref_1531" href="#note_1531"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1531</span></span></a> This +fact may explain the extraordinary abundance of these honours, +if it somewhat lowers their value in the eyes of posterity. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +But, besides the benefactions which sprang either from +ambition or real generosity, a vast number were inspired by the +Roman passion for long remembrance, and for the continuity +of funerary ritual. The very position of so many tombs by +the side of the great roads beyond the city gates, was a silent +<span class="tei tei-pb" id="page276">[pg 276]</span><a name="Pg276" id="Pg276" class="tei tei-anchor"></a>appeal to the passing traveller not to forget the departed. The +appeal is also often expressly made on the stone by those who +had no other means of prolonging their own memory or that of +some one they loved. It is impossible to read without some +emotion the prayer of an old Spanish soldier, that his brethren +of the college may never suffer grief like his, if they will only +keep the lamp burning for ever over the tomb of his child.<a id="noteref_1532" name="noteref_1532" href="#note_1532"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1532</span></span></a> The +more opulent took more elaborate measures to provide for the +guardianship of their <span class="tei tei-q">“last home.”</span><a id="noteref_1533" name="noteref_1533" href="#note_1533"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1533</span></span></a> They often attached to the +tomb a field or gardens of considerable extent, to be cultivated +for profit, or to bear the roses for the annual offering. +The whole area, the dimensions of which, in many inscriptions, +are defined with mathematical precision, would be surrounded +by a wall. Within the enclosure there would be a little +shrine containing statues of the dead, an arbour and a well, and +a hall in which the kindred of coming generations might hold +their annual banquet, till the tie was dissolved by the cruel oblivion +of time.<a id="noteref_1534" name="noteref_1534" href="#note_1534"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1534</span></span></a> There will be a cottage (<span class="tei tei-hi"><span style="font-style: italic">taberna</span></span>) in which a freedman +or dependent of the house may be lodged, to watch over the +repose of the dead.<a id="noteref_1535" name="noteref_1535" href="#note_1535"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1535</span></span></a> But all these precautions, as the testator +feels, were likely to be defeated in the end by the vicissitudes +of human fortunes.<a id="noteref_1536" name="noteref_1536" href="#note_1536"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1536</span></span></a> He had, indeed, before his eyes the fate +of many a forsaken and forgotten tomb of old worthies of the +Republic. Families die out; faithful freedmen and their children +cannot keep their watch for ever. The garden will grow +wild, a time may come when no kindly hand will pour the +libation or scatter the roses on the natal day. Families will die +out, but a college may go on for ever by the perpetual renewal +of its members. Inspired with this idea, a worthy of Nîmes +created a funerary college to dine regularly in his honour.<a id="noteref_1537" name="noteref_1537" href="#note_1537"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1537</span></span></a> +It was to consist of thirty persons, and the number was +to be maintained by co-optation into the places of deceased +members. Members of the college who were obliged to be +absent might send one of their friends to join in the repast. +Thus the dead man, who had taken such care to prolong his +<span class="tei tei-pb" id="page277">[pg 277]</span><a name="Pg277" id="Pg277" class="tei tei-anchor"></a>memory, would at no distant date be festively celebrated by +people who barely knew his name. Many another left a +bequest to a college to be spent in a feast on the testator’s +memorial day.<a id="noteref_1538" name="noteref_1538" href="#note_1538"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1538</span></span></a> A freedman of Mevania leaves a tiny +legacy of HS.1000 to the guild of clothworkers, of whom he +is patron, with the condition that not less than twelve of +their number shall feast once a year in memory of him.<a id="noteref_1539" name="noteref_1539" href="#note_1539"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1539</span></span></a> A +more liberal provision for convivial enjoyment was left to +a college of Silvanus in honour of Domitian. It consisted +of the rents of four estates, with their appurtenances, which +were to be spent on the birthdays of the emperor and his +wife, <span class="tei tei-q">“for all time to come,”</span> with the sacrifices proper to +such a holy season.<a id="noteref_1540" name="noteref_1540" href="#note_1540"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1540</span></span></a> Due provision is often made for the +seemly and impressive performance of a rite which was at +once a religious duty and a convivial pleasure. There is +a curious letter of the time of Antoninus Pius containing a +deed of gift to the college of the <span class="tei tei-hi"><span style="font-style: italic">fabri</span></span> at Narbo, in return for +their constant favours to the donor. One Sextus Fadius +presents them with the sum of 16,000 sesterces, the interest +of which is to be divided every year at the end of April for +ever, at a banquet on his birthday; the guests on this festive +occasion are to be habited in their handsomest attire.<a id="noteref_1541" name="noteref_1541" href="#note_1541"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1541</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +But the fullest and minutest arrangements for these modest +meals are to be found in the document relating to the foundation +of the poor college of Diana and Antinous, to which reference +has already been made. The master of the feast was taken in +regular order from the roll of the society. Each brother had to +accept this office in his turn, or pay a fine of five shillings of our +money. The regular festivals of the club were six in the year, +on the natal days of Diana and Antinous, and those of the +founder and some of his relatives. There is some obscurity in +the regulations for these common feasts, and at first sight they +are a ludicrous contrast to the pontiff’s famous banquet in the +days of Julius Caesar, described by Macrobius.<a id="noteref_1542" name="noteref_1542" href="#note_1542"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1542</span></span></a> M. Boissier +naturally refuses to imagine that even the poor brethren of the +club of Diana and Antinous would be contented with bread, +four sardines, a bottle of good wine, with hot water and the +<span class="tei tei-pb" id="page278">[pg 278]</span><a name="Pg278" id="Pg278" class="tei tei-anchor"></a>proper table service. The slave steward of Horace probably +found much better fare in his <span class="tei tei-hi"><span style="font-style: italic">popina</span></span>.<a id="noteref_1543" name="noteref_1543" href="#note_1543"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1543</span></span></a> Dr. Mommsen has +resolved the mystery. It is evident, from several inscriptions, +that <span class="tei tei-hi"><span style="font-style: italic">sportulae</span></span> were sharply distinguished from distributions of +bread and wine.<a id="noteref_1544" name="noteref_1544" href="#note_1544"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1544</span></span></a> The <span class="tei tei-hi"><span style="font-style: italic">sportula</span></span> was a gift of richer food or +dainties, which in public distributions might be carried home; +it was sometimes an equivalent in money. If those who +received the <span class="tei tei-hi"><span style="font-style: italic">sportula</span></span> preferred to enjoy it at a common table, +an appointed member of the college would have the food +prepared, or convert the money into dishes for the feast. The +bread and wine he might add from his own pocket, if they were +not provided by the foundation. How much for these meals +came from the club funds, and how much out of the pocket of +the <span class="tei tei-hi"><span style="font-style: italic">magister coenae</span></span>, is not always clearly stated. But we may +be sure, from the tone of the times, that additions to a modest +<span class="tei tei-hi"><span style="font-style: italic">menu</span></span> were often made by the generosity of patrons and officers +of the club. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It would be futile and uninteresting to pursue into all its +minute details throughout the inscriptions, the system of +<span class="tei tei-hi"><span style="font-style: italic">sportulae</span></span> founded by so many patrons and benefactors. Any +one who wishes can temperately regale himself for hours at +these shadowy club-feasts of the second century. Perhaps +the clearest example of such distributions is the donation of +Marcellina and Aelius Zeno to the little college of Aesculapius, +to which reference has been made for another purpose.<a id="noteref_1545" name="noteref_1545" href="#note_1545"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1545</span></span></a> On +seven different anniversaries and festivals, sums of money, with +bread and wine, were distributed to the brethren of the college +in due proportions, according to their official dignity and social +rank. Thus, in the division on the 4th of November, the fête-day +of the society, the shares in money, according to the various +grades, from the father of the college downwards, are six, four, +and two. The division of the wine, according to social rank, +follows the proportion of nine, six, and three. A slightly different +scale is followed on the birthday of the Emperor Antoninus +Pius in September, and on the day for New Year’s gifts in +January. But in these benefactions the difference of grade is +always observed, the patron and the chief magistrates and +<span class="tei tei-pb" id="page279">[pg 279]</span><a name="Pg279" id="Pg279" class="tei tei-anchor"></a>magnates of the society always receiving a larger share than +the obscure brethren at the bottom of the list. In the college +of Aesculapius, Marcellina herself, and Aelius Zeno, the two +great benefactors of the society, along with the highest of its +dignitaries, are allotted three times as much as the plebeian +brother. The excellent Marcellina, who, in the fourth century +might perhaps have followed S. Jerome and Paula to Bethlehem, +was the widow of a good and tender husband, who had been +curator of the imperial picture galleries.<a id="noteref_1546" name="noteref_1546" href="#note_1546"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1546</span></span></a> Had she been drawn +into the ranks of that hidden society, who were beginning to +lay their dead in the winding vaults beneath the Appian Way, +she would certainly have dealt out her bounty on a different +scale and on different principles. Her bequest to the college +of Aesculapius reveals how deep in the soul of a charitable +pagan woman, who was probably sprung from servile stock, +lay that aristocratic instinct of the Roman world which survived +the advent of the Divine Peasant and the preaching of the +fishermen of Galilee, for far more than four hundred years. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The most curious and interesting among the regulations for +these club entertainments are those relating to order and +decorum. The club of Diana and Antinous was not very +select, being probably composed of poor freedmen and slaves.<a id="noteref_1547" name="noteref_1547" href="#note_1547"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1547</span></span></a> +The manners of this class, if we may judge by the picture +given by Petronius, were, to say the least, wanting in reserve +and self-restraint. The great object of such reunions was, as +the founder tells us, that the brethren might dine together +cheerfully and quietly.<a id="noteref_1548" name="noteref_1548" href="#note_1548"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1548</span></span></a> Hence he most wisely orders that +all serious proposals and complaints shall be reserved for +business meetings. If any member quits his place or makes +a disturbance, he is to pay a fine of four sesterces. Twelve +sesterces is the penalty for insulting a fellow-guest. The +man who, under the influence of good wine, so far forgot +himself as to insult the chief officer of the society, was to be +punished by a forfeit of twenty sesterces, which would probably +be a powerful discouragement of bad manners to most of the +brotherhood of Antinous. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Many another gift or bequest, of the same character as +<span class="tei tei-pb" id="page280">[pg 280]</span><a name="Pg280" id="Pg280" class="tei tei-anchor"></a>Marcellina’s, meets the eye of the student of the inscriptions +The motives are singularly uniform—to repay the honours conferred +by a college, to celebrate the dedication of a statue, to +save from forgetfulness a name which to us is only a bit of the +wreckage of time. Everything is conventional about these bequests. +The money is nearly always left for the same purpose, +an anniversary repast in honour of the humble dead, of the +emperor, or of the patron gods. Sometimes the burial fee is +refunded to the college, with the prayer that on the natal +day the poor pittance derived from the gift be spent on pious +rites, with roses strewn upon the grave.<a id="noteref_1549" name="noteref_1549" href="#note_1549"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1549</span></span></a> Another will beg only +that the lamp in the humble vault may be kept for ever burning. +These pieties and longings, which have their roots in a +rude pagan past before the dawn of history, were destined to +prolong their existence far into Christian times. The lamp +will be kept burning over many a tomb of saint or martyr in +the fourth or fifth century. And the simple feasts which the +clothworkers of Brescia, or the boatmen of Ostia or Lyons, +observed to do honour to some departed patron, will be +celebrated, often in riotous fashion, over the Christian dead +in the days of S. Augustine and S. Paulinus of Nola.<a id="noteref_1550" name="noteref_1550" href="#note_1550"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1550</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Dr. Mommsen believes that the collegiate life which blossomed +forth so luxuriantly in the early Empire, was modelled +on the sacred union of the Roman family.<a id="noteref_1551" name="noteref_1551" href="#note_1551"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1551</span></span></a> And the instinct +of the Roman nature for continuity in institutions prepossesses +us in favour of the theory. In the college endowed by +Marcellina and Zeno, there are a father and a mother, and elsewhere +we read of daughters of a college. The members sometimes +call themselves brethren and sisters.<a id="noteref_1552" name="noteref_1552" href="#note_1552"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1552</span></span></a> One of the feasts +of the brotherhood is on the day sacred to <span class="tei tei-q">“dear kinship,”</span> when +relations gathered round a common table, to forget in kindly +intercourse any disturbance of affection.<a id="noteref_1553" name="noteref_1553" href="#note_1553"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1553</span></span></a> They also met in the +early days of January, when presents were exchanged. Above +all, like the primal society, they gathered on the birthdays of +the revered dead to whom they owed duty and remembrance. +And in many cases the members of the society reposed beside +<span class="tei tei-pb" id="page281">[pg 281]</span><a name="Pg281" id="Pg281" class="tei tei-anchor"></a>one another in death.<a id="noteref_1554" name="noteref_1554" href="#note_1554"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1554</span></span></a> The college was a home of fraternal +equality in one sense. As M. Boissier has pointed out, the +members had equal rights in the full assembly of the club. +A quorum was needed to pass decrees and to elect the officers. +And, in the full conclave, the slave member had an equal voice +with the freeman, and might, perchance, himself even be elected +to a place of dignity.<a id="noteref_1555" name="noteref_1555" href="#note_1555"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1555</span></span></a> He might thus, in a very humble realm, +wield authority for the time over those who were accustomed +to despise him. It is true that he needed his master’s leave +to join a college, and his master had the legal power to deny +to him the last boon of burial by the hands of his collegiate +brethren.<a id="noteref_1556" name="noteref_1556" href="#note_1556"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1556</span></span></a> Yet it was undoubtedly a great stride in advance +when a slave could sit at table or in council on equal terms +with free-born men, and might receive pious Roman burial, +instead of being tossed like a piece of carrion into a nameless +grave. The society of one of these humble colleges must +have often for the moment relieved the weariness and misery +of the servile life, and awakened, or kept alive, some sense +of self-respect and dignity. The slave may have now and +then felt himself even on the edge of political influence, as +when his college placarded its sympathies in an election contest +on the walls of Pompeii. Yet we must not allow ourselves to +be deceived by words and appearances. In spite of legislative +reform, in spite of a growing humane sentiment, whether in the +Porch or the Christian Church, the lot of the slave and of the +poor plebeian will be in many respects as hopeless and degraded +in the reign of Honorius as it was in the reign of Trajan.<a id="noteref_1557" name="noteref_1557" href="#note_1557"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1557</span></span></a> Even +in the reign of Trajan, it is true, perhaps even in the reign of +Nero, there were great houses like the younger Pliny’s, where +the slaves were treated as humble friends, where their weddings +were honoured by the presence of the master, where, in spite +of legal disabilities, they were allowed to dispose of their +savings by will.<a id="noteref_1558" name="noteref_1558" href="#note_1558"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1558</span></span></a> And the inscriptions record the gratitude +<span class="tei tei-pb" id="page282">[pg 282]</span><a name="Pg282" id="Pg282" class="tei tei-anchor"></a>and affection to their masters and mistresses of many who +were in actual slavery, or who had but just emerged from it. +But these instances cannot make us forget the cruel contempt +and barbarity of which the slave was still the victim, and +which was to be his lot for many generations yet to run. And +therefore the improvement in the condition of the slave or of +his poor plebeian brother by the theoretical equality in the +colleges, may be easily exaggerated. In the humblest of these +clubs, the distribution of good fare and money is not according +to the needs of the members, but regulated by their social +and official rank. We cannot feel confident that in social +intercourse the same distinction may not have been coldly +observed. In modern times we often see a readiness to accord +an equality of material enjoyment, along with a stiff guardianship +of social distinctions which are often microscopic to +the detached observer. And it would not be surprising to +discover that the <span class="tei tei-q">“master”</span> or the <span class="tei tei-q">“mother”</span> of the college of +Antinous protected their dignity by an icy reserve at its +festive meetings. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The question has been raised whether the ordinary colleges +were in any sense charitable institutions for mutual help. And +certainly the inscriptions are singularly wanting in records of +bequests made directly for the relief of poverty, for widows and +orphans or the sick. The donations or bequests of rich patrons +seem to have had chiefly two objects in view, the commemoration +of the dead and the provision for social and convivial enjoyment. +It is true that, just as in municipal feasts, there is often a distribution +of money among the members of colleges. But this +appears to be deprived of an eleemosynary character by the +fact that by far the largest shares are assigned to those who +were presumably the least in need of them. Yet it is to be +recollected that we probably have left to us the memorial of +only a small proportion of these gifts, and that, if we had a full +list of all the benefactions bequeathed to some of the colleges, +the total amount received by each member in the year might +be very considerable, if judged by the standard of ordinary +plebeian incomes. To the ambitious slave any addition, however +small, to his growing <span class="tei tei-hi"><span style="font-style: italic">peculium</span></span>, which might enable him +to buy his freedom, would certainly be grateful. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +There is one class of colleges, however, which were +un<span class="tei tei-pb" id="page283">[pg 283]</span><a name="Pg283" id="Pg283" class="tei tei-anchor"></a>doubtedly formed to meet various exigencies in the course of +life, as well as to make a provision for decent burial. These +are the military clubs, on the objects and constitution of which +a flood of light has been thrown by the study of the inscriptions +in the great legionary camps of North Africa.<a id="noteref_1559" name="noteref_1559" href="#note_1559"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1559</span></span></a> A passage +of Vegetius shows us the provident arrangement made by +government for the future of the ordinary legionary.<a id="noteref_1560" name="noteref_1560" href="#note_1560"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1560</span></span></a> It is +well known that, on the accession of each new emperor, or +on the occurrence of some interesting event in the history of +the prince’s family, or of some great military success, and often +without any particular justification, a donative was distributed +throughout the army. It sometimes reached a considerable +amount, ranging from the 25 <span class="tei tei-hi"><span style="font-style: italic">denarii</span></span> granted by Vespasian, +to the 5000 of M. Aurelius.<a id="noteref_1561" name="noteref_1561" href="#note_1561"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1561</span></span></a> One half of this largess was +by orders set aside, and retained under the custody of the +standard-bearers, to provide a pension on the soldier’s retirement +from the service. Another fund, entirely different, was +formed by the soldiers’ own contributions, to furnish a decent +burial for those who died on service. But the law against +the formation of colleges fell with peculiar severity on the +soldier.<a id="noteref_1562" name="noteref_1562" href="#note_1562"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1562</span></span></a> Not even for a religious purpose was he permitted +to join such a society. This prohibition, however, seems to +have been relaxed in the case of the officers, and some of the +more highly skilled corps.<a id="noteref_1563" name="noteref_1563" href="#note_1563"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1563</span></span></a> And we have among the inscriptions +of Lambaesis a few instructive records of these military +colleges.<a id="noteref_1564" name="noteref_1564" href="#note_1564"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1564</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Lambaesis, as we have seen, was one of those camps which +developed into a regular municipality, after the recognition of +soldiers’ marriages by Septimius Severus. Henceforth the +camp became only a place of drill and exercise, and ceased to +be the soldier’s home. And on the ground where the soldiers’ +huts used to stand, there are left the remains of a number of +buildings of the basilica shape, erected probably in the third +century, which were the club-houses of the officers of the Tertia +Augusta. The interior was adorned with statues of imperial +personages, and on the wall was inscribed the law of the college, +<span class="tei tei-pb" id="page284">[pg 284]</span><a name="Pg284" id="Pg284" class="tei tei-anchor"></a>commencing with an expression of gratitude for the very +liberal pay which enabled the college to make provision for +the future of its members.<a id="noteref_1565" name="noteref_1565" href="#note_1565"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1565</span></span></a> The provision was made in various +ways. An ambitious young officer was allowed a liberal +viaticum for a journey across the sea to seek promotion. If +promotion came, he received another grant to equip him. One +half the amount granted in these cases was mercifully paid to +him in the unpleasant contingency of his losing his grade. If +he died on active service, his heir received a payment on the +larger scale. And, when a man, in due course, retired from +the army, he received the same sum under the name of +<span class="tei tei-hi"><span style="font-style: italic">anularium</span></span>, which has puzzled the antiquary.<a id="noteref_1566" name="noteref_1566" href="#note_1566"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1566</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It has been maintained that these military clubs were +really and primarily funerary societies.<a id="noteref_1567" name="noteref_1567" href="#note_1567"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1567</span></span></a> And provision for +burial was certainly one of their objects. Yet, on a reading +of the law of the society of the <span class="tei tei-hi"><span style="font-style: italic">Cornicines</span></span>, it may be doubted +whether the subject of burial is more prominent than the +other contingencies of the officer’s life, and in some of the +inscriptions, burial is not even alluded to. The grant on +retirement or promotion, and the grant to his heir on the +death of a member, are the same. But probably the majority +of officers had the good fortune to carry the money with +them into peaceful retirement, if not into higher rank in +another corps. In this case they would probably join another +college, whether of soldiers or veterans, and secure once more +the all-important object of a decent and pious interment. +The military clubs seem rather intended to furnish an insurance +against the principal risks and occasions of expenditure +in a soldier’s career. A calculation shows that, after providing +for all these liabilities, the military college must have had a +considerable surplus.<a id="noteref_1568" name="noteref_1568" href="#note_1568"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1568</span></span></a> How it was spent, it is not hazardous +to conjecture. If the poor freedmen and slaves at Ostia +or Lanuvium could afford their modest meals, with a fair +allowance of good wine, drunk to the memory of a generous +<span class="tei tei-pb" id="page285">[pg 285]</span><a name="Pg285" id="Pg285" class="tei tei-anchor"></a>benefactor, we may be sure that the college of the <span class="tei tei-hi"><span style="font-style: italic">Cornicines</span></span> +at Lambesi would relieve the tedium of the camp by many +a pleasant mess dinner, and that they would have been +astonished and amused on such occasions to hear themselves +described merely as a burial society. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The foundation law of the college of Diana and Antinous +betrays some anxiety lest the continuity of the society should +be broken. And in many a bequest, the greatest care is taken +to prevent malversation or the diversion of the funds from +their original purpose.<a id="noteref_1569" name="noteref_1569" href="#note_1569"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1569</span></span></a> We feel a certain pathetic curiosity, +in reading these records of a futile effort to prolong the +memory of obscure lives, to know how long the brotherhoods +continued their meetings, or when the stated offerings of wine +and flowers ceased to be made. In one case the curiosity is +satisfied and we have before our eyes the formal record of the +extinction of a college. It is contained in a pair of wooden +tablets found in some quarry pits near Alburnus, a remote +village of Dacia. The document was drawn up, as the names +of the consuls show, in the year 167, the year following the +fierce irruption of the Quadi and Marcomanni into Dacia, +Pannonia, and Noricum, in which Alburnus was given to the +flames.<a id="noteref_1570" name="noteref_1570" href="#note_1570"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1570</span></span></a> Artemidorus the slave of Apollonius, and Master of +the college of Jupiter Cernenius, along with the two quaestors, +places it on record, with the attestation of seven witnesses, +that the college has ceased to exist. Out of a membership of +fifty-four, only seventeen remain. The colleague of Artemidorus +in the mastership has never set foot in Alburnus since +his election. The accounts have been wound up, and no balance +is left in the chest. For a long time no member has attended +on the days fixed for meetings, and, as a matter of course, no +subscriptions have been paid. All this is expressed in the +rudest, most ungrammatical Latin, and Artemidorus quaintly +concludes by saying, that, if a member has just died, he must +not imagine that he has any longer a college or any claim to +funeral payments! The humble brothers of the society, whom +<span class="tei tei-pb" id="page286">[pg 286]</span><a name="Pg286" id="Pg286" class="tei tei-anchor"></a>Artemidorus reproaches for their faithless negligence, may +probably have fled to some refuge when their masters’ lands +were devastated by the Marcomanni, or been swept on in the +fierce torrent of invaders which finally broke upon the walls of +Aquileia. +</p> + +</div></div><hr class="doublepage" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> +<span class="tei tei-pb" id="page287">[pg 287]</span><a name="Pg287" id="Pg287" class="tei tei-anchor"></a> +<a name="toc21" id="toc21"></a><a name="pdf22" id="pdf22"></a> +<h1 class="tei tei-head" style="text-align: center; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">BOOK III.</span></h1> + +<h1 class="tei tei-head" style="text-align: center; margin-bottom: 2.88em; margin-top: 2.88em"><span class="tei tei-hi" style="text-align: center"><span style="font-size: 144%; font-style: italic">NEC PHILOSOPHIA SINE VIRTUTE EST NEC SINE +PHILOSOPHIA VIRTUS</span></span></h1> + +<span class="tei tei-pb" id="page288">[pg 288]</span><a name="Pg288" id="Pg288" class="tei tei-anchor"></a> + + <hr class="doublepage" /><div class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em"> +<a name="toc23" id="toc23"></a><a name="pdf24" id="pdf24"></a> +<span class="tei tei-pb" id="page289">[pg 289]</span><a name="Pg289" id="Pg289" class="tei tei-anchor"></a> + +<h2 class="tei tei-head" style="text-align: center; margin-bottom: 2.88em; margin-top: 2.88em"><span style="font-size: 144%">CHAPTER I</span></h2> + +<h2 class="tei tei-head" style="text-align: center; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">THE PHILOSOPHIC DIRECTOR</span></h2> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Philosophy in the time of Seneca was a very different thing +from the great cosmic systems of Ionia and Magna Graecia, +or even from the system of the older Stoicism. Speculative +interest had long before his time given way to the study of +moral problems with a definite practical aim. If the stimulus +of the searching method of Socrates gave an impetus for a +century to abstract speculation, it had an even more decided +and long-lived influence in diverting thought to moral questions +from the old ambitious paths. His disciples Antisthenes +and Aristippus prepared the way for the Stoic and Epicurean +schools which dominated the Roman world in the last century +of the Republic and the first of the Empire. And even Plato +and Aristotle indirectly helped forward the movement. It is +not merely that, for both these great spirits, the cultivation of +character and the reform of society have a profound interest. +But even in their metaphysics, they were paving the way for +the more introspective and practical turn which was taken by +post-Aristotelian philosophy, by giving to what were mere +conceptions of the mind a more real existence than to the +things of sense.<a id="noteref_1571" name="noteref_1571" href="#note_1571"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1571</span></span></a> The <span class="tei tei-q">“ideas”</span> or <span class="tei tei-q">“forms”</span> which they contrast +with the world of concrete things, are really creations of the +individual mind of which the reality must be sought in the +<span class="tei tei-pb" id="page290">[pg 290]</span><a name="Pg290" id="Pg290" class="tei tei-anchor"></a>depths of consciousness, however they may be divinised and +elevated to some transcendental region beyond the limits of +sense and time. With Aristotle, as with Plato, in the last +resort, the higher reason is the true essence of man, coming +into the body from a diviner world, and capable of lifting +itself to the ideal from the cramping limitations of sensuous +life. The philosopher in the <span class="tei tei-hi"><span style="font-style: italic">Phaedo</span></span> who turns his gaze +persistently from the confusing phantasmagoria of the senses +to that realm of real existence, eternal and immutable, of +which he has once had a vision, is really the distant progenitor +of the sage of Stoicism, who cuts himself off from the external +objects of desire, to find within a higher law, and the peace +which springs from a life in harmony with the Reason of the +world. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The ancient schools, if they maintained a formal individuality +even to the days of Justinian,<a id="noteref_1572" name="noteref_1572" href="#note_1572"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1572</span></span></a> had worked themselves +out. A host of scholarchs, from all the cities of the Greek +East, failed to break fresh ground, and were content to guard +the most precious or the least vulnerable parts of an ancient +tradition. Moreover, the scrutiny of the long course of speculation, +issuing in such various conclusions, with no criterion +to decide between their claims, gave birth to a scepticism +which sheltered itself even under the great name of the +Academy. And as the faith in the truth of systems dwindled, +the marks of demarcation between them faded; men were less +inclined to dogmatise, and began to select and combine +elements from long discordant schools. In this movement the +eclectic and the sceptic had very much the same object in view—the +support and culture of the individual moral life.<a id="noteref_1573" name="noteref_1573" href="#note_1573"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1573</span></span></a> The +sceptic sought his ideal in restrained suspense of judgment +and in moral calm. The eclectic, without regard to speculative +consistency, and with only a secondary interest in speculation, +sought for doctrines from any quarter which provided a basis +for the moral life, and, in the conflict of systems on the deeper +questions, would fall back, like Cicero, on intuition and the +consent of consciousness.<a id="noteref_1574" name="noteref_1574" href="#note_1574"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1574</span></span></a> Creative power in philosophy was +no more. Speculative curiosity, as pictured in the <span class="tei tei-hi"><span style="font-style: italic">Phaedo</span></span> or +<span class="tei tei-pb" id="page291">[pg 291]</span><a name="Pg291" id="Pg291" class="tei tei-anchor"></a>the <span class="tei tei-hi"><span style="font-style: italic">Theaetetus</span></span>, had lost its keenness. The imperious craving +was for some guide of life, some medicine for the deeply-felt +maladies of the soul. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The extinction of the free civic life of Greece, the conquests +of Macedon, the foundation of the world-wide empire of Rome, +had wrought a momentous moral change. In the old city-state, +religion, morals, and political duty were linked in a +gracious unity and harmony. The citizen drew moral support +and inspiration from ancestral laws and institutions clothed +with almost divine authority. Even Plato does not break +away from the old trammels, but requires the elders of his +Utopia as a duty, after they have seen the vision of God, +to descend again to the ordinary tasks of government. But +when the corporate life which supplied such vivid interests +and moral support was wrecked, the individual was thrown +back upon himself. Morals were finally separated from +politics. Henceforth the great problem of philosophy was +how to make character self-sufficing and independent; how to +find the beatitude of man in the autonomous will, fenced +against all assaults of chance and change.<a id="noteref_1575" name="noteref_1575" href="#note_1575"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1575</span></span></a> At the same +time, the foundation of great monarchies, Macedonian or Roman, +embracing many tribes and races and submerging old civic or +national barriers, brought into clearer light the idea of a universal +commonwealth, and placed morals on the broad foundation +of a common human nature and universal brotherhood. +The mundane city of old days, which absorbed, perhaps too +completely, the moral life and conscience of her sons, has +vanished for ever. And in its place and over its ruins has +risen an all-embracing power which seems to have all the +sweep of an impersonal force of nature, though it is sometimes +impelled by one wild, lawless will. If, in return for the loss +of civic freedom, ambitious and patriotic energy, or pride of +civic life, it has given to its subjects a marvellous peace and +order and culture, have not the mass of men become grosser +and more materialised? If there is greater material well-being +and better administration, have not the moral tone and +ideal, in the lack of stimulus, been lowered? Has not vice +become more shameless, and the greed for all things pleasant +grown harder and more cruel? Are not the mass of men +<span class="tei tei-pb" id="page292">[pg 292]</span><a name="Pg292" id="Pg292" class="tei tei-anchor"></a>hopelessly and wearily wandering in a tangled maze without +a clue?<a id="noteref_1576" name="noteref_1576" href="#note_1576"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1576</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +With such questionings ringing in his inner ear, the man +with some lingering instinct of goodness might well crave, +beyond anything else, for an inner law of life which should +bring order into the chaos of his conduct and desires.<a id="noteref_1577" name="noteref_1577" href="#note_1577"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1577</span></span></a> And +philosophy, having in magnificent effort failed to scale the +virgin heights, fell back on conduct, which seemed then, even +more than to a lost teacher of our youth, <span class="tei tei-q">“three-fourths of +life.”</span> The great science which, in the glory and fresh vigour +of the Hellenic prime, aspired to embrace all existence and all +knowledge, to penetrate the secret of the universe and God, +by general consent narrowed its efforts to relieve the struggles +of this transient life set <span class="tei tei-q">“between two eternities.”</span> The +human spirit, weary of the fruitless quest of an ever-vanishing +ideal of knowledge, took up the humbler task of solving the +ever-recurring problem of human happiness and conduct. +Henceforth, in spite of traditional dialectic discordance, all the +schools, Stoic or Epicurean, Sceptic or Eclectic, are seeking for +the secret of inner peace, and are singularly unanimous in their +report of the discovery.<a id="noteref_1578" name="noteref_1578" href="#note_1578"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1578</span></span></a> The inner life of the spirit becomes +all in all. Speculation and political activity are equally unimportant +to the true life of the soul. Calm equipoise of the +inner nature, undisturbed by the changes of fortunes or the +solicitations of desire, is the ideal of all, under whatever difference +of phrase. What has he to do with any single state who +realises his citizenship in the great commonwealth of man? If +the secret of peace cannot be won by launching in adventurous +thought into the Infinite, perchance it may be found in discipline +of the rebellious will. Philosophy, then, must become the guide +of life, the healer of spiritual maladies.<a id="noteref_1579" name="noteref_1579" href="#note_1579"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1579</span></span></a> It must teach the +whole duty of man, to the gods, to the state, to parents and +elders, to women and to slaves. It must attempt the harder +task of bringing some principle of order into the turmoil of +<span class="tei tei-pb" id="page293">[pg 293]</span><a name="Pg293" id="Pg293" class="tei tei-anchor"></a>emotion and passion: it must teach us, amid the keen claims +of competing objects of desire, to distinguish the true from the +false, the permanent from the fleeting. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The moral reformer cannot indeed dispense with theory and +a ground of general principles,<a id="noteref_1580" name="noteref_1580" href="#note_1580"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1580</span></span></a> but he will not forget that his +main business is to impart the <span class="tei tei-hi"><span style="font-style: italic">ars vivendi</span></span>; he will be more occupied +with rules which may be immediately applied in practice, +than with the theory of morals. A profound acquaintance with +the pathology of the soul, minute study of the weaknesses of +character, long experience of the devices for counteracting +them, will be worth far more than an encyclopædic knowledge +of centuries of speculation.<a id="noteref_1581" name="noteref_1581" href="#note_1581"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1581</span></span></a> He will not undervalue the moral +discourse, with the practical object of turning souls from their +evil ways; but he has only contempt for the rhetoric of the +class-room which desecrates solemn themes by the vanities of +phrase-making.<a id="noteref_1582" name="noteref_1582" href="#note_1582"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1582</span></span></a> The best and most fruitful work of practical +philosophy is done by private counsel, adapted to the special +needs of the spiritual patient. He must be encouraged to +make a full confession of the diseases of his soul.<a id="noteref_1583" name="noteref_1583" href="#note_1583"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1583</span></span></a> He must +be trained in daily self-examination, to observe any signs of +moral growth or of backsliding. He must be checked when +over confident, and cheered in discouragement. He must have +his enthusiasm kindled by appropriate examples of those who +have trodden the same path and reached the heights.<a id="noteref_1584" name="noteref_1584" href="#note_1584"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1584</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +This serious aim of philosophy commended itself to the +intensely practical and strenuous spirit of the Romans. And +although there were plenty of showy lecturers or preachers in +the first century who could draw fashionable audiences, the +private philosophic director was a far more real power. The +triumph of Aemilius Paulus brought numbers of Greek exiles +to Italy, many of whom found a home as teachers in Roman +families.<a id="noteref_1585" name="noteref_1585" href="#note_1585"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1585</span></span></a> Panaetius, who revolutionised Stoicism, and made +it a working system, profoundly influenced the circle of Scipio +Aemilianus, in whose house he lived. Great generals and +leaders of the last age of the Republic, a Lucullus or a Pompey, +often carried philosophers in their train. From Augustus to +<span class="tei tei-pb" id="page294">[pg 294]</span><a name="Pg294" id="Pg294" class="tei tei-anchor"></a>Elagabalus we hear of their presence at the imperial court. +The wife of Augustus sought consolation on the death of Drusus +from Areus, her husband’s philosophic director.<a id="noteref_1586" name="noteref_1586" href="#note_1586"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1586</span></span></a> Many of these +men indeed did not take their profession very seriously, and in +too many cases they were mere flatterers and parasites whom the +rich patron hired from ostentation and treated with contumely.<a id="noteref_1587" name="noteref_1587" href="#note_1587"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1587</span></span></a> +Both Nero and Hadrian used to amuse themselves with the +quarrels and vanity of their philosophers.<a id="noteref_1588" name="noteref_1588" href="#note_1588"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1588</span></span></a> But in the terror +of the Claudian Caesars, the Stoic director is often seen performing +his proper part. Julius Canus, when ordered to execution +by Caligula, had his philosopher by his side, with whom he discussed +till the last fatal moment the future of the soul.<a id="noteref_1589" name="noteref_1589" href="#note_1589"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1589</span></span></a> The +officer who brought the sentence of death to Thrasea found him +absorbed in conversation with the Cynic Demetrius on the +mystery which the lancet was in a few moments to resolve.<a id="noteref_1590" name="noteref_1590" href="#note_1590"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1590</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Of this great movement to cultivate a moral life in paganism +L. Annaeus Seneca was not the least illustrious representative. +Musonius, his younger contemporary, and Epictetus, the pupil +of Musonius, were engaged in the same cure of souls, and +taught practically the same philosophic gospel. They equally +paid but slight attention to the logic and physics of the older +schools.<a id="noteref_1591" name="noteref_1591" href="#note_1591"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1591</span></span></a> Virtue, to all of them, is the one great end of philosophic +effort. They were all deeply impressed by the spiritual +wants of the time,<a id="noteref_1592" name="noteref_1592" href="#note_1592"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1592</span></span></a> and they all felt that men needed not +subtleties of disquisition or rhetorical display, but direct, personal +teaching which appealed to the conscience. To all of them +the philosopher is a physician of souls. Musonius and Epictetus +were probably loftier and more blameless characters than +Seneca. Epictetus especially, from the range and simple +attractiveness of his teaching, might seem to many a better representative +of the philosophic director than Seneca. Seneca, +as the wealthy minister of Nero, excites a repugnance in some +minds, which prevents them doing justice to his unquestionable +power and fascination. His apparent inconsistency has +<span class="tei tei-pb" id="page295">[pg 295]</span><a name="Pg295" id="Pg295" class="tei tei-anchor"></a>condemned him in the eyes of an age which professes to believe +in the teaching of the Mount, and idolises grandiose wealth +and power. His rhetoric offends a taste that can tolerate and +applaud verbose banalities, with little trace of redeeming art. +He cannot always win the hearing accorded to the repentant +sinner, whose dark experience may make his message more +real and pungent. The historian, however, must put aside +these rather pharisaic prejudices, and give Seneca the position +as a moral teacher which his writings have won in ages not +less earnest than ours. Nor need we fear to recognise a power +which led the early Fathers to trace the spiritual vision of +Seneca to an intercourse with S. Paul,<a id="noteref_1593" name="noteref_1593" href="#note_1593"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1593</span></span></a> supported by a feigned +correspondence which imposed on S. Augustine and S. Jerome.<a id="noteref_1594" name="noteref_1594" href="#note_1594"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1594</span></span></a> +The man who approaches Seneca thinking only of scandals +gleaned from Tacitus and Dion Cassius,<a id="noteref_1595" name="noteref_1595" href="#note_1595"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1595</span></span></a> and frozen by a criticism +which cannot feel the power of genius, spiritual imagination, and +a profound moral experience, behind a rhetoric sometimes forced +and extravagant, had better leave him alone. The Christianity +of the twentieth century might well hail with delight the +advent of such a preacher, and would certainly forget all the +accusations of prurient gossip in the accession of an immense +and fascinating spiritual force. The man with any historical +imagination must be struck with amazement that such spiritual +detachment, such lofty moral ideals, so pure an enthusiasm for +the salvation of souls, should emerge from a palace reeking +with all the crimes of the haunted races of Greek legend. +That the courtier of the reigns of Caligula and Claudius, the +tutor and minister of Nero, should not have escaped some +stains may be probable: that such a man should have composed +the Letters and the <span class="tei tei-hi"><span style="font-style: italic">De Ira</span></span> of Seneca is almost a miracle. Yet +the glow of earnestness and conviction, the intimate knowledge +of the last secrets of guilty souls, may well have been the +reward of such an ordeal. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Seneca’s career, given a latent fund of moral enthusiasm, +was really a splendid preparation for his mission, as an analyst +of a corrupt society and a guide to moral reform. He lived +<span class="tei tei-pb" id="page296">[pg 296]</span><a name="Pg296" id="Pg296" class="tei tei-anchor"></a>through the gloomiest years of the imperial tyranny; he had +been in the thick of its intrigues, and privy to its darkest +secrets; he had enjoyed its favour, and knew the perils of +its jealousy and suspicion. He came as an infant from +Cordova to Rome in the last years of Augustus.<a id="noteref_1596" name="noteref_1596" href="#note_1596"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1596</span></span></a> In spite of +weak health, he was an ardent student of all the science and +philosophy of the time, and he fell under the influence of +Sotion, a member of the Sextian School, which combined a +rigorous Stoicism with Pythagorean rules of life.<a id="noteref_1597" name="noteref_1597" href="#note_1597"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1597</span></span></a> As a young +advocate and prosperous official, he passed unharmed through +the terror and ghastly rumours of the closing years of Tiberius.<a id="noteref_1598" name="noteref_1598" href="#note_1598"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1598</span></span></a> +His eloquence in the Senate excited the jealousy of Caligula, +and he narrowly escaped the penalty.<a id="noteref_1599" name="noteref_1599" href="#note_1599"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1599</span></span></a> In the reign of Claudius +he must have been one of the inner circle of the court, for his +banishment, at the instance of Messalina, for eight years to +Corsica was the penalty of a supposed intrigue with Julia, the +niece of the emperor.<a id="noteref_1600" name="noteref_1600" href="#note_1600"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1600</span></span></a> Seneca knew how to bend to the storm, +and, by the influence of Agrippina, he was recalled to be the +tutor of the young Nero, and on his accession four years afterwards, +became his first minister by the side of Burrus.<a id="noteref_1601" name="noteref_1601" href="#note_1601"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1601</span></span></a> The +famous <span class="tei tei-hi"><span style="font-style: italic">quinquennium</span></span>, an oasis in the desert of despotism, was +probably the happiest period of Seneca’s life. In spite of some +misgivings, the dream of an earthly Providence, as merciful as it +was strong, seemed to be realised.<a id="noteref_1602" name="noteref_1602" href="#note_1602"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1602</span></span></a> But it was, after all, a giddy +and anxious elevation, and the influence of Seneca was only +maintained by politic concessions, and was constantly threatened +by the daemonic ambition of Agrippina.<a id="noteref_1603" name="noteref_1603" href="#note_1603"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1603</span></span></a> And Seneca had +enemies like P. Suillius, jealous of his power and his millions, +and eagerly pointing to the hypocrisy of the Stoic preacher, +whom gossip branded as an adulterer and a usurer.<a id="noteref_1604" name="noteref_1604" href="#note_1604"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1604</span></span></a> The +death of Burrus gave the last shock to his power.<a id="noteref_1605" name="noteref_1605" href="#note_1605"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1605</span></span></a> His +enemies poured in to the assault. The emperor had long +wished to shake off the incubus of a superior spirit; and the +<span class="tei tei-pb" id="page297">[pg 297]</span><a name="Pg297" id="Pg297" class="tei tei-anchor"></a>riches, the pointed eloquence, and more pointed sarcasms, the +gardens and villas and lordly state of the great minister, suggested +a possible aspirant to the principate. Seneca acted on +his principles and offered to give up everything.<a id="noteref_1606" name="noteref_1606" href="#note_1606"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1606</span></span></a> But his +torture was to be prolonged, and his doom deferred for about +two years. His release came in the fierce vengeance for the +Pisonian conspiracy.<a id="noteref_1607" name="noteref_1607" href="#note_1607"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1607</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Seneca was an ideal director for the upper class of such an +age. He had risen to the highest office in a world-wide +monarchy, and he had spent years in hourly fear of death. +He had enjoyed the society of the most brilliant circles, and +exchanged epigrams and repartees with the best; he had also +seen them steeped in debauchery and treachery, and terror-stricken +in base compliance. He had witnessed their fantastic +efforts of luxury and self-indulgence, and heard the tale of +wearied sensualism and disordered ambition and ineffectual +lives.<a id="noteref_1608" name="noteref_1608" href="#note_1608"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1608</span></span></a> His disciples were drawn, if not from the noblest class, +at any rate from the class which had felt the disillusionment +of wealth and fashion and power. And the vicissitudes in his +own fate and character made him a powerful and sympathetic +adviser. He had long to endure the torturing contrast of +splendid rank and wealth, with the brooding terror of a doom +which might sweep down at any moment. He was also tortured +by other contrasts, some drawn by the fierceness of envious +hatred, others perhaps acknowledged by conscience. Steeped in +the doctrines of Chrysippus and Pythagoras, he had subdued +the ebullient passions of youth by a more than monastic asceticism.<a id="noteref_1609" name="noteref_1609" href="#note_1609"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1609</span></span></a> +He had passionately adopted an ethical creed which +aimed at a radical reform of human nature, at the triumph of +cultivated and moralised reason and social sympathy over the +brutal materialism and selfishness of the age. He had pondered +on its doctrines of the higher life, of the nothingness of the +things of sense, on death, and the indwelling God assisting +the struggling soul, on the final happy release from all the +sordid misery and terror, until every earthly pleasure and +ambition faded away in the presence of a glorious moral ideal.<a id="noteref_1610" name="noteref_1610" href="#note_1610"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1610</span></span></a> +And yet this pagan monk, this idealist, who would have been +at home with S. Jerome or Thomas à Kempis, had accumulated +<span class="tei tei-pb" id="page298">[pg 298]</span><a name="Pg298" id="Pg298" class="tei tei-anchor"></a>a vast fortune, and lived in a palace which excited the envy +of a Nero. He was suspected of having been the lover of two +princesses of the imperial house.<a id="noteref_1611" name="noteref_1611" href="#note_1611"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1611</span></span></a> He was charged with having +connived at, or encouraged the excesses of Nero, and even of +having been an accomplice in the murder of Agrippina, or its +apologist.<a id="noteref_1612" name="noteref_1612" href="#note_1612"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1612</span></span></a> Some of these rumours are probably false, the work +of prurient imaginations in the most abandoned age in history. +Yet there are traces in Seneca’s writings that he had not +passed unscathed through the terrible ordeal to which character +was exposed in that age. There are pictures of voluptuous +ease and jaded satiety which may be the work of a keen sympathetic +observation, but which may also be the expression of +repentant memory.<a id="noteref_1613" name="noteref_1613" href="#note_1613"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1613</span></span></a> In any case, he had sounded the very +depths of the moral abysses of his time. He had no illusions +about the actual condition of human nature. The mass of +men, all but a few naturally saintly souls, were abandoned to +lust or greed or selfish ambition. Human life was an obscene +and cruel struggle of wild beasts for the doles flung by fortune +into the arena.<a id="noteref_1614" name="noteref_1614" href="#note_1614"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1614</span></span></a> The peace and happiness of the early Eden +have departed for ever, leaving men to the restlessness of +exhausted appetite, or to the half-repentant sense of impotent +lives, spent in pursuing the phantoms of imaginary pleasure, +with broken glimpses now and then of a world for ever lost.<a id="noteref_1615" name="noteref_1615" href="#note_1615"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1615</span></span></a> +With such a scene about him in his declining years, whatever +his own practice may have been, Seneca came to feel an +evangelistic passion, almost approaching S. Paul’s, to open to +these sick perishing souls the vision of a higher life through +the practical discipline of philosophy. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The tendency to regard the true function of philosophy as +purely ethical, reforming, guiding and sustaining character and +conduct, finds its most emphatic expression in Seneca. He is +far more a preacher, a spiritual director, than a thinker, and he +would have proudly owned it. His highest, nay, one may +almost say his only aim, is, in our modern phrase, to which +his own sometimes approaches, to save souls. Philosophy +<span class="tei tei-pb" id="page299">[pg 299]</span><a name="Pg299" id="Pg299" class="tei tei-anchor"></a>in its highest and best sense is not the pursuit of knowledge +for its own sake, nor the disinterested play of intellect, +regardless of intellectual consequences, as in a Platonic +dialogue.<a id="noteref_1616" name="noteref_1616" href="#note_1616"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1616</span></span></a> It is pre-eminently the science or the art of right +living, that is of a life conformed to right reason.<a id="noteref_1617" name="noteref_1617" href="#note_1617"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1617</span></span></a> Its great +end is the production of the <span class="tei tei-hi"><span style="font-style: italic">sapiens</span></span>, the man who sees, in +the light of Eternal Reason, the true proportions of things, +whose affections have been trained to obey the higher law, +whose will has hardened into an unswerving conformity to it, +in all the difficulties of conduct.<a id="noteref_1618" name="noteref_1618" href="#note_1618"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1618</span></span></a> And the true philosopher +is no longer the cold, detached student of intellectual problems, +far removed from the struggles and the miseries of human +life. He has become the <span class="tei tei-hi"><span style="font-style: italic">generis humani paedagogus</span></span>,<a id="noteref_1619" name="noteref_1619" href="#note_1619"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1619</span></span></a> the +schoolmaster to bring men to the Ideal Man. In comparison +with that mission, all the sublimity or subtlety of the great +masters of dialectic becomes mere contemptible trifling, as if a +man should lose himself in some game, or in the rapture of +sweet music, with a great conflagration raging before his eyes. +In the universal moral shipwreck, how can one toy with these +old world trifles, while the perishing are stretching out their +hands for help?<a id="noteref_1620" name="noteref_1620" href="#note_1620"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1620</span></span></a> Not that Seneca despises the inheritance of +ancient wisdom, so far as it has any gospel for humanity.<a id="noteref_1621" name="noteref_1621" href="#note_1621"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1621</span></span></a> He +will accept good moral teaching from any quarter, from Plato +or Epicurus, as readily as from Chrysippus or Panaetius.<a id="noteref_1622" name="noteref_1622" href="#note_1622"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1622</span></span></a> He +is ready to give almost divine honours to the great teachers +of the human race. But he also feels that no moral teaching +can be final. After a thousand ages, there will still be room +for making some addition to the message of the past. There +will always be a need for fresh adjustments and applications +of the remedies which past wisdom has handed down.<a id="noteref_1623" name="noteref_1623" href="#note_1623"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1623</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It is almost needless to say that Seneca has almost a contempt +for the so-called liberal studies of his day.<a id="noteref_1624" name="noteref_1624" href="#note_1624"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1624</span></span></a> There is only +one truly liberal study, that which aims at liberating the will +from the bondage of desire. Granted that it is necessary as a +<span class="tei tei-pb" id="page300">[pg 300]</span><a name="Pg300" id="Pg300" class="tei tei-anchor"></a>mental discipline to submit to the grammarian in youth; yet +experience shows that this training does nothing to form the +virtuous character.<a id="noteref_1625" name="noteref_1625" href="#note_1625"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1625</span></span></a> Who can respect a man who wastes his +mature years, like Didymus, in inquiries as to the relative +ages of Hecuba or Helen, or the name of the mother of <a name="corr300" id="corr300" class="tei tei-anchor"></a><span class="tei tei-corr">Aeneas</span>, +or the character of Anacreon or Sappho?<a id="noteref_1626" name="noteref_1626" href="#note_1626"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1626</span></span></a> The man of serious +purpose will rather try to forget these trifles than continue +the study of them. And Seneca treats in the same fashion the +hair-splitting and verbal subtleties of some of the older Stoics. +He acquiesces indeed, in their threefold division of Philosophy +into Logic, Physics, and Ethics; but for the first department +he seems to have but scant respect, though once or twice he +amuses his pupil Lucilius by a disquisition on Genus and +Species, or the Platonic and Aristotelian <span class="tei tei-q">“Causes,”</span> in the +style of the Stoic scholasticism.<a id="noteref_1627" name="noteref_1627" href="#note_1627"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1627</span></span></a> Seneca was writing for +posterity; he has his intellectual vanity; and he probably +wished to show that, while he set but little store by such +studies, this was not due to an imperfect knowledge of them. +It is because life is too short, and its great problems are too +urgent, to permit a serious man to spend his precious years in +fruitless intellectual play. He calls on Lucilius to leave such +barren subtleties, which bring the greatest of all themes down +to the level of intellectual jugglery.<a id="noteref_1628" name="noteref_1628" href="#note_1628"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1628</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +For the department of Physics Seneca has much more +respect, and he evidently devoted much attention to it. We +have traces of some lost works of his on scientific subjects, and +there is still extant a treatise in seven books on <span class="tei tei-hi"><span style="font-style: italic">Natural +Questions</span></span>, which became a handbook of science in the Middle +Ages.<a id="noteref_1629" name="noteref_1629" href="#note_1629"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1629</span></span></a> It deals with such subjects as we meet with in the +poem of Lucretius, thunder and lightning, winds and earthquakes, +and rising and failing springs. But it has perhaps +less of the scientific spirit than Lucretius, according to our +modern standards. We have abundant reference to old +physical authorities, to Thales, Anaximenes, Anaximander, +Diogenes of Apollonia, to Caecina and Attalus. But +the conception of any scientific method beyond more or +<span class="tei tei-pb" id="page301">[pg 301]</span><a name="Pg301" id="Pg301" class="tei tei-anchor"></a>less ingenious hypothesis, or of any scientific verification of +hypothesis, is utterly absent. This is of course a general +characteristic of most of the scientific effort of antiquity. The +truth is that, although Seneca probably had some interest in +natural phenomena, he had a far more profound interest in +human nature and human destiny. The older Stoics, with some +variations, subordinated Physics to Ethics, as of inferior and +only subsidiary importance.<a id="noteref_1630" name="noteref_1630" href="#note_1630"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1630</span></span></a> Seneca carries this subordination +almost to extremes, although he also is sometimes inconsistent.<a id="noteref_1631" name="noteref_1631" href="#note_1631"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1631</span></span></a> +He thinks it significant that while the World-Spirit has hidden +gold, the great tempter and corruptor, far beneath our feet, it +has displayed, in mysterious yet pompous splendour, in the +azure canopy above us, the heavenly orbs which are popularly +believed to control our destiny in the material sense, and which +may really govern it, by raising our minds to the contemplation +of an infinite mystery and a marvellous order.<a id="noteref_1632" name="noteref_1632" href="#note_1632"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1632</span></span></a> To Seneca, as +to Kant, there seems a mystic tie between the starry heavens +above and the moral law within. In the prologue to the <span class="tei tei-hi"><span style="font-style: italic">Natural +Questions</span></span>, indeed, carried away for the moment by the grandeur +of his theme, Seneca seems to exalt the contemplation of the +infinite distances and mysterious depths and majestic order of +the stellar world far above the moral struggles of our mundane +life. The earth shrinks to a mere point in infinitude, an +ant-hill where the human insects mark out their Lilliputian +territories and make their wars and voyages for their lifetime +of an hour.<a id="noteref_1633" name="noteref_1633" href="#note_1633"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1633</span></span></a> This, however, is rather a piece of rhetoric than a +careful statement of Seneca’s real view. In the Letters, again +and again, we are told that virtue is the one important thing, +that the conquest of passion raises man to be equal to God,<a id="noteref_1634" name="noteref_1634" href="#note_1634"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1634</span></span></a> +and that in the release of the rational or divine part of us +from bondage to the flesh, man recovers a lost liberty, a +primeval dignity. But in this struggle the spirit may refresh +and elevate itself by looking up to the divine world +from which it draws its origin, and to which it may, perchance, +return. To Seneca’s mind the so-called physics really involve +<span class="tei tei-pb" id="page302">[pg 302]</span><a name="Pg302" id="Pg302" class="tei tei-anchor"></a>theology and metaphysics. In the contemplation of the vastness +of the material universe, the mind may be aroused to +the urgency and interest of the great questions touching God, +His relation to fate, to the world, and man.<a id="noteref_1635" name="noteref_1635" href="#note_1635"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1635</span></span></a> The scientific interest +in Seneca is evidently not the strongest. There are still +indeed the echoes of the old philosophies which sought man’s +true greatness and final beatitude in the clear vision of abstract +truth. But Seneca is travelling rapidly on the way which +leads to another vision of the celestial city, in which emotion, +the passionate yearning for holiness as well as truth, blends +with and tends to overpower the ideal of a passionless eternity +of intellectual intuition. In Seneca’s rapturous outburst on +the gate of deliverance opened by death, making allowance for +difference of associations and beliefs, there is surely a strange +note of kindred sympathy, across the gulf of thirteen centuries, +with Thomas à Kempis.<a id="noteref_1636" name="noteref_1636" href="#note_1636"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1636</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The <span class="tei tei-hi"><span style="font-style: italic">Natural Questions</span></span> were, as he tells us, the work of his +old age.<a id="noteref_1637" name="noteref_1637" href="#note_1637"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1637</span></span></a> He has a lofty conception of his task, of the importance +of the subject to the right culture of the spirit, and +he summons up all his remaining energy to do it justice. +But the work falls far short, in interest and executive skill, +of a treatise like the <span class="tei tei-hi"><span style="font-style: italic">De Beneficiis</span></span>, and the principle of +edification—<span class="tei tei-hi"><span style="font-style: italic">omnibus sermonibus aliquid salutare miscendum</span></span><a id="noteref_1638" name="noteref_1638" href="#note_1638"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1638</span></span></a>—is +too obtrusive, and sometimes leads to incongruous and +almost ludicrous effects. A reference to the mullet launches +him on a discourse on luxury.<a id="noteref_1639" name="noteref_1639" href="#note_1639"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1639</span></span></a> A discourse on mirrors would +hardly seem to lend itself to moralising. Yet the invention +furnishes to Seneca impressive lessons on self-knowledge, and +a chance of glorifying the simple age when the unkempt +daughter of a Scipio, who received her scanty dowry in +uncoined metal, had never had her vanity aroused by the +reflected image of her charms.<a id="noteref_1640" name="noteref_1640" href="#note_1640"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1640</span></span></a> The subject of lightning +<span class="tei tei-pb" id="page303">[pg 303]</span><a name="Pg303" id="Pg303" class="tei tei-anchor"></a>naturally gives occasion to a homily against the fear of death.<a id="noteref_1641" name="noteref_1641" href="#note_1641"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1641</span></span></a> +A prologue, on the conflict to be waged with passion and +luxury and chance and change, winds up abruptly with the +invitation—<span class="tei tei-hi"><span style="font-style: italic">quaeramus ergo de aquis</span></span> ... <span class="tei tei-hi"><span style="font-style: italic">qua ratione fiant</span></span>.<a id="noteref_1642" name="noteref_1642" href="#note_1642"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1642</span></span></a> The +investigation closes with an imaginative description of the +great cataclysm which is destined to overwhelm in ruin the +present order. The earthquakes in Campania in <span class="tei tei-sic">66</span> <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span> +naturally furnish many moral lessons.<a id="noteref_1643" name="noteref_1643" href="#note_1643"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1643</span></span></a> The closing passage of +the <span class="tei tei-hi"><span style="font-style: italic">Natural Questions</span></span> is perhaps the best, and the most worthy +of Seneca. In all these inquiries, he says, into the secrets of +nature, we should proceed with reverent caution and self-distrust, +as men veil their faces and bend in humbleness before +a sacrifice.<a id="noteref_1644" name="noteref_1644" href="#note_1644"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1644</span></span></a> How many an orb, moving in the depths of space, +has never yet risen upon the eyes of man.<a id="noteref_1645" name="noteref_1645" href="#note_1645"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1645</span></span></a> The Great Author +Himself is only dimly visible to the inner eye, and there are +vast regions of His universe which are still beyond our ken, +which dazzle us by their effulgence, or elude our gross senses +by their subtle secrecy. We are halting on the threshold of +the great mysteries. There are many things destined to be +revealed to far-distant ages, when our memory shall have +passed away,<a id="noteref_1646" name="noteref_1646" href="#note_1646"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1646</span></span></a> of which our time does not deserve the revelation. +Our energies are spent in discovering fresh ingenuities of +luxury and monstrous vice. No one gives a thought to +philosophy; the schools of ancient wisdom are deserted and +left without a head.<a id="noteref_1647" name="noteref_1647" href="#note_1647"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1647</span></span></a> It is in this spirit that Seneca undertook +his mission as a saviour of souls. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Seneca, in the epilogue to the <span class="tei tei-hi"><span style="font-style: italic">Natural Questions</span></span>, remarks +sarcastically that, as all human progress is slow, so, even with +all our efforts of self-indulgence, we have not yet reached the +finished perfection of depravity; we are still making discoveries +in vice. In another passage he maintains that his own age is no +worse than others.<a id="noteref_1648" name="noteref_1648" href="#note_1648"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1648</span></span></a> But this is only because at all times the mass +of men are bad. Such pessimism in the first and second centuries +was a prevalent tone. We meet it alike in Persius, Petronius, +Martial, and Juvenal, and in Seneca, Tacitus, Pliny, Epictetus, +<span class="tei tei-pb" id="page304">[pg 304]</span><a name="Pg304" id="Pg304" class="tei tei-anchor"></a>and Marcus Aurelius.<a id="noteref_1649" name="noteref_1649" href="#note_1649"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1649</span></span></a> The rage for wealth and luxury, the +frenzy of vice which perverted natural healthy instincts and +violated the last retreats of modesty, the combination of +ostentation and meanness in social life, the cowardice and the +cruelty which are twin offspring of pampered self-indulgence, +the vanity of culture and the vanishing of ideals, the vague +restless ennui, hovering between satiety and passion, between +faint glimpses of goodness and ignominious failure, between fits +of ambition and self-abandoned languor, all these and more had +come under the eye of Seneca as an observer or a director of +souls.<a id="noteref_1650" name="noteref_1650" href="#note_1650"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1650</span></span></a> It is a lost world that he has before him, trying fruitless +anodynes for its misery, holding out its hands for help from +any quarter.<a id="noteref_1651" name="noteref_1651" href="#note_1651"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1651</span></span></a> The consuming earnestness of Seneca, about which, +in spite of his rhetoric, there can be no mistake, and his endless +iteration are the measure of his feeling as to the gravity of the +case. Seneca is the earliest and most powerful apostle of a +great moral revival. His studied phrase, his epigrammatic +point seem often out of place; his occasionally tinsel rhetoric +sometimes offends a modern taste. We often miss the austere +and simple seriousness of Epictetus, the cultivated serenity and +the calm clear-sighted resignation of Marcus Aurelius. Still let +us admit that here is a man, with all his moral faults which he +freely confesses, with all his rhetoric which was a part of +his very nature, who felt he had a mission, and meant to fulfil +it with all the resources of his mind. He is one of the +few heathen moralists who warm moral teaching with the +emotion of modern religion, and touch it with the sadness +and the yearning which spring from a consciousness of man’s +infinite capacities and his actual degradation; one in whose +eyes can be seen the <span class="tei tei-hi"><span style="font-style: italic">amor ulterioris ripae</span></span>, in whose teaching +there are searching precepts which go to the roots of conduct, +and are true for all ages of our race. He adheres formally to +the lines of the old Stoic system in his moments of calm +logical consistency. But when the enthusiasm of humanity, the +passion to win souls to goodness and moral truth is upon him, +all the old philosophical differences fade, the new wine bursts +the old bottles; the Platonic dualism, the eternal conflict of +<span class="tei tei-pb" id="page305">[pg 305]</span><a name="Pg305" id="Pg305" class="tei tei-anchor"></a>flesh and spirit,<a id="noteref_1652" name="noteref_1652" href="#note_1652"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1652</span></span></a> the Platonic vision of God, nay, a higher +vision of the Creator, the pitiful and loving Guardian, the Giver +of all good, the Power which draws us to Himself, who receives +us at death, and in whom is our eternal beatitude, these +ideas, so alien to the older Stoicism, transfigure its hardness, +and its cold, repellent moral idealism becomes a religion.<a id="noteref_1653" name="noteref_1653" href="#note_1653"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1653</span></span></a> +Seneca’s system is really a religion; it is morality inspired by +belief in a spiritual world and <span class="tei tei-q">“touched by emotion.”</span> In a +remarkable letter, he discusses the question whether, for the +conduct of life, precept is sufficient without dogma, whether +a man can govern his life by empirical rules, without a +foundation of general principles. Can a religion dispense with +dogma?<a id="noteref_1654" name="noteref_1654" href="#note_1654"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1654</span></span></a> Seneca, as a casuist and spiritual director, was not +likely to undervalue the importance of definite precept, adapted +to the circumstances of the case. The philosopher, who was +a regular official in great families, probably dealt chiefly in +precept, on a basis of authority concealed and rarely scrutinised. +But Seneca is not an ordinary professional director. He has +a serious purpose; he feels that he is dealing with the +most momentous of all problems—how to form or reform a life, +with a view to its true end, how the final good of man is to +be realised only in virtuous action. But action will not be right +and virtuous unless the will be also right, and rightness of will +depends on ordered habit of the soul,<a id="noteref_1655" name="noteref_1655" href="#note_1655"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1655</span></span></a> and that again springs +from right general principles or dogmas. In other words, a true +theory of conduct is necessary to virtue in the highest sense. +Mere imperative precept and rule cannot give steadiness and +continuity to conduct. The motive, the clear perception of the +guiding principle, can alone dignify an act with a peculiar moral +distinction. In order to possess that character, the external +act must be rooted in a faith in the rational law of conduct. +Particular precepts may produce an external obedience to +<span class="tei tei-pb" id="page306">[pg 306]</span><a name="Pg306" id="Pg306" class="tei tei-anchor"></a>that law, but they cannot give the uniformity and certainty of +the inner light and the regulated will. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Seneca is not a sectarian dogmatist, although he lays so +much stress on the necessity of dogma to virtuous conduct. He +boldly declares that he does not follow absolutely any of +the Stoic doctors. He defends Epicurus against the vulgar +misunderstanding of his theory of pleasure, and the more +vulgar practical deductions from it. He often quotes his +maxims with admiration to Lucilius.<a id="noteref_1656" name="noteref_1656" href="#note_1656"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1656</span></span></a> In his views of the +nature of God and His relation to the external world and to +the human soul, Seneca often seems to follow the old Stoic +tradition. There are other passages where he seems to waver +between different conceptions of God, the Creator of the universe, +the incorporeal Reason, the divine breath diffused through all +things, great and small, Fate, or the immutable chain of interlinked +causation.<a id="noteref_1657" name="noteref_1657" href="#note_1657"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1657</span></span></a> It is also clear that, from the tone of his +mind, and the fact that the centre of philosophical interest for +him is the moral life of man, he tends towards a more ethical +conception of the Deity, as the Being who loves and cares for +man. All this may be admitted and will be further noticed +on a later page. Yet Seneca, in strict theory, probably never +became a dissenter from the physical or ontological creed of +his school. He adhered, in the last resort, to the Stoic pantheism, +which represented God and the universe, force and +formless matter, as ultimately issuing from the one substratum +of the ethereal fire of Heraclitus, and in the great cataclysm, +returning again to their source.<a id="noteref_1658" name="noteref_1658" href="#note_1658"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1658</span></span></a> He also held theoretically the +Stoic materialism, and the Stoic principle, that only corporeal +natures can act on one another.<a id="noteref_1659" name="noteref_1659" href="#note_1659"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1659</span></span></a> The force which moulds +indeterminate matter into concrete form is spirit, breath, in the +literal sense, interfused in rude matter, and by its tension, +outward and again inward upon itself, producing form and +quality and energy. Mere matter could never mould itself, +or develop from within a power of movement and action. But +<span class="tei tei-pb" id="page307">[pg 307]</span><a name="Pg307" id="Pg307" class="tei tei-anchor"></a>this material force which shapes the universe from within is +also rational, and the universe is a rational being, guided by +the indwelling reason to predestined ends, and obedient to +a universal law. The God of the Stoics is thus a very elastic +or comprehensive conception. He may be viewed as the +ubiquitous, impalpable force, which may, in the lack of more +accurate expression, be called air, ether, fire. He is the soul, +the breath, the Anima Mundi. He is also the universal law, +the rational principle, underlying all the apparently casual and +fitful phenomena of physical nature and human life. God +may also surely be regarded as the eternal Fate, the power in +the ruthless, yet merciful sequence of inevitable causation.<a id="noteref_1660" name="noteref_1660" href="#note_1660"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1660</span></span></a> +And, in milder and more optimistic moods, we may view Him +as a watchful Providence, caring for men more than they seem +to care for themselves, saving them from the consequences of +their own errors and misdeeds. In Seneca, He develops into +a moral and spiritual Being, the source of all spiritual intuition +and virtuous emotion, the secret power within us making for +righteousness, as He is the secret force in all nature making +for order.<a id="noteref_1661" name="noteref_1661" href="#note_1661"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1661</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It seems a little crude and superficial to contrast the +materialist and idealist conceptions of God in the later Stoic +creed. What human conception of Him is free from similar +contradictions? How can any conception of Him, expressed +in human language, avoid them? And in Seneca’s conception +of soul, even as material, there is something so thin, so subtle, +and elusive, that the bounds of matter and spirit seem to +melt away and disappear.<a id="noteref_1662" name="noteref_1662" href="#note_1662"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1662</span></span></a> However loyal he may be in +form to Stoic materialism, Seneca in the end regards God as +no mere material force, however refined and etherealised, but +a spiritual power; not perhaps limited by the bounds of +personality, but instinct with moral tendencies, nay, a moral +impetus, which no mere physical force could ever develop.<a id="noteref_1663" name="noteref_1663" href="#note_1663"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1663</span></span></a> The +growing dualism in Seneca’s metaphysics is the result of the +growing dualism of his psychology. In accord with the old +Stoic doctors, he sometimes formulates the material nature of +the soul, and its essential unity. It is, like the Anima Mundi, +<span class="tei tei-pb" id="page308">[pg 308]</span><a name="Pg308" id="Pg308" class="tei tei-anchor"></a>warm breath or subtle fire, penetrating all parts of the body, +discharging currents from the central heart to the several organs. +It is primarily rational, and all the lower powers of passion are +derived from the controlling and unifying reason. It is a spark +of the universal Spirit, holding the same place in the human +organism as the Divine Spirit does in the universe.<a id="noteref_1664" name="noteref_1664" href="#note_1664"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1664</span></span></a> But +experience and reflection drove Seneca more and more into an +acceptance of the Platonic opposition of reason and passion, an +unceasing struggle of the flesh and spirit, in which the old +Stoic theory of the oneness of the rational soul tended to +disappear.<a id="noteref_1665" name="noteref_1665" href="#note_1665"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1665</span></span></a> This is only one, but it is the most important, +modification of ancient theory forced on Seneca by a closer +application of theory to the facts of human life, and a completer +analysis of them. The individual consciousness, and the +spectacle of human life, alike witness to the inevitable tendency +of human nature to corruption. Even after the great cataclysm, +when a new earth shall arise from the waters of the deluge, +and a new man, in perfect innocence, shall enter on this fair +inheritance, the clouds will soon gather again, and darken +the fair deceitful dawn.<a id="noteref_1666" name="noteref_1666" href="#note_1666"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1666</span></span></a> The weary struggle of flesh and +spirit will begin once more, in which the flesh is so often the +victor. For to Seneca, as to the Orphic mystics and to Plato, +the body is a prison, and life one long punishment.<a id="noteref_1667" name="noteref_1667" href="#note_1667"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1667</span></span></a> Such +is the misery of this mortal life, such the danger of hopeless +corruption, that no one would accept the gift of existence if +he could foresee the evil in store for him.<a id="noteref_1668" name="noteref_1668" href="#note_1668"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1668</span></span></a> And death, the +object of dread to the blind masses, is really the one compensation +for the calamity of birth, either as a happy return to +antenatal tranquillity, or as the gateway to a glorious freedom +and vision of the Divine.<a id="noteref_1669" name="noteref_1669" href="#note_1669"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1669</span></span></a> Seneca, indeed, does not always +express himself in this strain. He is often the consistent, +orthodox Stoic, who glories in the rounded perfection of the +<span class="tei tei-pb" id="page309">[pg 309]</span><a name="Pg309" id="Pg309" class="tei tei-anchor"></a><span class="tei tei-hi"><span style="font-style: italic">sapiens</span></span>, triumphing, even in this life, over all the seductions +of sense and the fallacies of perverted reason, and, in virtue +of the divine strength within him, making himself, even here +below, equal with God in moral purity and freedom.<a id="noteref_1670" name="noteref_1670" href="#note_1670"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1670</span></span></a> In such +moods, he will adhere to the Stoic psychology: reason will be +all in all; virtue will be uniform, complete, attained by one +supreme victorious effort. But the vision is constantly crossed +and darkened by doubts which are raised by the terrible facts +of life. The moral problem becomes more difficult and complicated; +the vision of perfection recedes to an infinite distance, +and the glorious deliverance is reserved for an immortal life +of which the older Stoics did not often dream. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Still, we can find in Seneca all the Stoic gospel, and +moral idealism. <span class="tei tei-q">“Nil bonum nisi verum”</span> is the fundamental +principle. The failures, aberrations, and sins of men arise +from a false conception of what is good, produced by the +warping effect of external things upon the higher principle. +The avaricious, the ambitious, the sensual, live in a vain show. +They are pursuing unreal objects of desire, which cheat and +befool the reason, and turn to ashes when they are won. +The <span class="tei tei-q">“kingdom of Heaven is within.”</span> It is the freedom, the +peace, the tranquil sense of power over all that is fortuitous +and external and fleeting, which alone can realise the highest +good of man.<a id="noteref_1671" name="noteref_1671" href="#note_1671"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1671</span></span></a> It is attained only by virtue, that is, by living +in obedience to the law of reason, which has its voice and +representative in each human soul. The summons to yield +ourselves to the law of nature and reason simply calls us to +obey our highest part (<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">τὸ ἡγεμονικόν</span></span>), which is a steadfast +witness to the eternal truth of things, and, if unbribed and +unperverted, will discern infallibly the right line of conduct +amid all the clamorous or seductive temptations of the flesh or +of the world. Nothing is a real good which has not the +stamp and hall-mark of reason, which is not within the soul +itself, that is within our own power. Everything worth +having or wishing for is within. External things, wealth, +power, high place, the pleasures of sense, are transitory, deceptive, +unstable, the gifts of Fortune, and equally at her +<span class="tei tei-pb" id="page310">[pg 310]</span><a name="Pg310" id="Pg310" class="tei tei-anchor"></a>mercy. In the mad struggle for these ephemeral pleasures, +the wise man retires unobserved from the scene of cruel and +sordid rapacity, having secretly within him the greatest prize +of all, which Fortune cannot give or take away.<a id="noteref_1672" name="noteref_1672" href="#note_1672"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1672</span></span></a> If these +things were really good, then God would be less happy than +the slave of lust and ambition, than the sensualist who is fascinated +by a mistress or a minion, the trader who may be ruined +by a storm, the wealthy minister who may at any moment be +ordered to death by a Nero.<a id="noteref_1673" name="noteref_1673" href="#note_1673"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1673</span></span></a> The only real liberty and +human dignity are to be found in renunciation. If we +jealously guard and reverence the divine reason within us, +and obey its monitions, which are in truth the voice of God, +the Universal Reason, then we have an impregnable fortress +which cannot be stormed by any adverse fortune. The peace +and freedom so won may be called, although Seneca does not +so call it, the <span class="tei tei-q">“peace of God.”</span> For it is in fact the restored +harmony between the human spirit and the Reason of the +world, and the cessation of the weary conflict between the +<span class="tei tei-q">“law in the members”</span> and <span class="tei tei-q">“the law of the mind,”</span> which +ends so often in that other peace of a <span class="tei tei-q">“mare mortuum,”</span> a +stillness of moral death.<a id="noteref_1674" name="noteref_1674" href="#note_1674"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1674</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The gospel of Seneca, with all its searching power, seems +wanting in some of the essentials of an effective religion which +can work on character. Where, it may be asked, is the force +to come from which shall nerve the repentant one to essay +the steep ascent to the calm of indefectible virtue? And +what is the reward which can more than compensate for the +great renunciation? With regard to the first question, the +Stoic answer is clear. The reforming force is the divine +reason, indwelling in every human soul,<a id="noteref_1675" name="noteref_1675" href="#note_1675"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1675</span></span></a> which, if it is able, +or is permitted, to emancipate itself from bondage to the things +of sense, will inevitably gravitate to the divine world, from +which it sprang. The question of necessity and freedom of the +will has not much interest for Seneca, as a practical moralist. +He believes theoretically in the old Stoic dogmas on the subject. +<span class="tei tei-pb" id="page311">[pg 311]</span><a name="Pg311" id="Pg311" class="tei tei-anchor"></a>From one point of view, God may be regarded as the eternal +Fate, the inevitable law of causation. And as the Universal +Reason, He cannot act otherwise than He does, without violating +His very nature. But His action is self-determined and therefore +free and spontaneous.<a id="noteref_1676" name="noteref_1676" href="#note_1676"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1676</span></span></a> This freedom man only attains by +breaking away from the cruel servitude to passion and external +circumstance. As a practical moral teacher, Seneca is bound +to say that we can take the higher road if we will. The first +step towards freedom is to grasp firmly the fundamental law +of the moral life—that the only good lies in conformity to +reason, to the higher part of our being. If we yield to its +bidding, we can at once cut ourselves off from the deceitful life +of the senses, and the vision of the true beatitude in virtue at +once opens on the inner eye. When that vision has been seen, +we must then seek to form a habit of the soul which shall +steadily conform to the universal law, and finally give birth +to a settled purpose, issuing inevitably in virtuous act.<a id="noteref_1677" name="noteref_1677" href="#note_1677"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1677</span></span></a> It +is this fixed and stable resolution which is the Stoic ideal, +although experience showed that it was rarely attained. The +great renunciation is thus the entrance on a state of true freedom, +which is realised only by submitting ourselves to the +law of reason, that is of God. By obedience to rational law +man is raised to a level far transcending the transient and +shadowy dignities of the world. His rational and divine part +is reunited to the Divine Spirit which <span class="tei tei-q">“makes for righteousness”</span>; +he places himself in the sweep and freedom of a movement +which finds its image and counterpart in the majestic +and ordered movements of the heavenly spheres. If we ask, +how can poor humanity, so abject, so brutalised, so deadened +by the downward pressure of the flesh and the world, ever +release itself and rise to those empyrean heights, the answer is, +through the original strength of the rational, which is the +divine element in the human soul. It may be, and actually +is, in the mass of men, drugged and silenced by the seductions +of sense and the deceptions of the world. But if, in some +moment of detachment and elation, when its captors and +jailors relax their guard, it can escape their clutches, it will at +<span class="tei tei-pb" id="page312">[pg 312]</span><a name="Pg312" id="Pg312" class="tei tei-anchor"></a>once seek the region of its birth, and its true home. It is in +the kindred of the human reason with the Divine, the Reason +of the world, that we must seek the reconciliation of two +apparently opposite points of view. At one time the Stoic +doctor tells us that we must trust to our own strength in the +moral struggle. And again Seneca, in almost Christian phrase, +comforts his disciple with the vision of God holding out a +succouring hand to struggling virtue, just as he warns the +backslider of an eye <span class="tei tei-q">“that seeth in secret.”</span> Woe to him +who despises that Witness.<a id="noteref_1678" name="noteref_1678" href="#note_1678"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1678</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +With such a conception of the relation of the human reason to +the Divine, Seneca was bound to believe that human nature, as +it is, had fallen away from original and spontaneous innocence. +In the equal enjoyment of the unforced gifts of nature, in the +absence of the avarice and luxury which the development of +the arts, the exploitation of the earth’s hidden wealth, and the +competitive struggle, born of a social life growing more and +more complicated, have generated, the primeval man was unsolicited +by the passions which have made life a hell.<a id="noteref_1679" name="noteref_1679" href="#note_1679"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1679</span></span></a> Yet +this blissful state was one of innocence rather than of virtue; +it was the result of ignorance of evil rather than determined +choice of good.<a id="noteref_1680" name="noteref_1680" href="#note_1680"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1680</span></span></a> And the man who, in the midst of a corrupt +society, fights his way to virtue, will take far higher moral rank +than our simple ancestors, who wandered in the unravaged +garden of the Golden Age. For the man born in a time when +the nobler instincts have been deadened by the lust of gold +and power and sensual excess, the virtuous will can only be +won by a hard struggle. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Confronted with the facts of life, and fired with a passion to +win men to a higher law, the later Stoicism had in some points +to soften the rigid lines of earlier theory. The severe idealism +of the great doctors was a mere dream of an impossible detachment, +the inexorable demand of a pitiless logic. Virtue, being +conformity to the immutable law of reason, was conceived as a +rounded, flawless whole, to which nothing could be added, and +to which nothing must be wanting. It presupposes, or is +<span class="tei tei-pb" id="page313">[pg 313]</span><a name="Pg313" id="Pg313" class="tei tei-anchor"></a>identical with, a settled intellectual clearness, an unclouded +knowledge of the truly good, which must inevitably issue in +perfect act. It is a single, uniform mental state from which all +the separate virtues spring as from a single root.<a id="noteref_1681" name="noteref_1681" href="#note_1681"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1681</span></span></a> The moral +value of an act depends entirely on will, intention, that is, on +the intellectual perception. And as there are no gradations in +the mental state, so there are no gradations in moral conduct +which issues from it. There are no distinctions between +things morally good, between <span class="tei tei-q">“divine”</span> things; and so, just as +in the older Calvinistic system, there is no class intermediate +between the wise and the foolish, the saved and the lost. +And conversion, <span class="tei tei-q">“transfiguration,”</span> the change from folly to +wisdom, is regarded as instantaneous and complete.<a id="noteref_1682" name="noteref_1682" href="#note_1682"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1682</span></span></a> Even +those who are struggling upward, but have not yet reached +the top, are still to be reckoned among the foolish, just as the +man a few inches below the waves will be drowned as certainly +as if he were sunk fathoms deep. And, as there is no mean state +in morals, so the extremes are necessarily finished and perfect +types of virtue and reprobacy. The ideal <span class="tei tei-hi"><span style="font-style: italic">sapiens</span></span>, who combines +in himself all the moral and intellectual attributes that +go to make up the ideal of serene, flawless virtue, has been the +mark for ridicule from the days of Horace.<a id="noteref_1683" name="noteref_1683" href="#note_1683"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1683</span></span></a> Such an ideal, +soaring into the pure cold regions of virgin snow, left the great +mass of men grovelling in filth and darkness. And it was in +this light that the severe Stoic regarded the condition of the +multitude. They are all equally bad, and they will always be +bad, from age to age. Every generation mourns over its degeneracy, +but it is no worse than its ancestors, and its posterity +will be no better. The only variation is in the various fashion of +the vices.<a id="noteref_1684" name="noteref_1684" href="#note_1684"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1684</span></span></a> In any crowded scene, says Seneca, in the forum or +the circus, you have a mere gathering of savage beasts, a spectacle +of vice incarnate.<a id="noteref_1685" name="noteref_1685" href="#note_1685"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1685</span></span></a> In the garb of peace, they are engaged in +a truceless war, hating the fortunate, trampling on the fallen. +<span class="tei tei-pb" id="page314">[pg 314]</span><a name="Pg314" id="Pg314" class="tei tei-anchor"></a>Viewing this scene of shameless lust and cupidity where every +tie of duty or friendship is violated, if the wise man were to +measure his indignation by the atrocity of the offenders, his +anger must end in madness. But we are all bad men living +among the bad, and we should be gentle to one another. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The idealism and the pessimism of the earlier Stoics were +alike fatal to any effort of moral reform. The cold, flawless +perfection of the man of triumphant reason was an impossible +model which could only discourage and repel aspirants to the +higher life. The ghastly moral wreck of ordinary human nature, +in which not a single germ of virtuous impulse seemed to have +survived the ruin, left apparently no hope of rescue or escape. +If morals were to be anything but an abstract theory, if they +were to have any bearing on the actual character and destiny +of man, their demand must be modified. And so in many +essential points it was, even before Seneca.<a id="noteref_1686" name="noteref_1686" href="#note_1686"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1686</span></span></a> The ideal contempt +for all external things had to give way to an Aristotelian +recognition of the value of some of them for a virtuous life. +And Seneca is sometimes a follower of Aristotle, as in the +admission, so convenient to the millionaire, that wealth may be +used by the wise man for higher moral ends.<a id="noteref_1687" name="noteref_1687" href="#note_1687"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1687</span></span></a> He will not be +the slave of money; he will be its master. He will admit it +to his home, but not to his heart, as a thing which may take to +itself wings at any moment, but which may meanwhile be used +to cheer and warm him in his struggles, and may be dispensed +in beneficent help to dependents. In the same way, beside the +ideal of perfect conformity to the law of reason, there appeared +a class of conditional duties. To conform absolutely to the law +of reason, to realise the highest good through virtue, remains +the highest Stoic ideal. But if, beside the highest good, +it is permitted to attach a certain value to some among +the external objects of desire, manifestly a whole class of +varying duties arises in the field of choice and avoidance.<a id="noteref_1688" name="noteref_1688" href="#note_1688"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1688</span></span></a> +And again the ideal of imperturbable calm, which approached +the apathy of the Cynics, was softened by the admission of +rational dispositions of feeling.<a id="noteref_1689" name="noteref_1689" href="#note_1689"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1689</span></span></a> These concessions to + im<span class="tei tei-pb" id="page315">[pg 315]</span><a name="Pg315" id="Pg315" class="tei tei-anchor"></a>perious facts of human life, of course, modified the awful +moral antithesis of wise and foolish, good and reprobate. +Where is the perfectly wise man, with his single moral +purpose, his unruffled serenity, his full assurance of his own +impregnable strength, actually to be found?<a id="noteref_1690" name="noteref_1690" href="#note_1690"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1690</span></span></a> He is not to +be discovered among the most devoted adherents of the true +philosophic creed. Even a Socrates falls short of the sublime +standard. If we seek for the wise man in the fabulous past, +we shall find only heroic force, or a blissful, untempted ignorance, +which are alike wanting in the first essential of virtue.<a id="noteref_1691" name="noteref_1691" href="#note_1691"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1691</span></span></a> As +the perfect ideal of moral wisdom, imperturbable, assured, +and indefectible, receded to remote ideal distances, so the +condemnation of all moral states below an impossible perfection +to indiscriminate reprobacy<a id="noteref_1692" name="noteref_1692" href="#note_1692"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1692</span></span></a> had to be revoked. +Seneca maintains that men are all bad, but he is forced to +admit that they are not all equally bad, nay, that there are +men who, although not quite emancipated from the snares of +the world and the flesh, have reached various stages on the +upward way. He even distinguishes three classes of <span class="tei tei-hi"><span style="font-style: italic">proficientes</span></span>, +of persons on the path of moral progress.<a id="noteref_1693" name="noteref_1693" href="#note_1693"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1693</span></span></a> There is +the man who has conquered many serious vices, but is still +captive to others. Again, there is the man who has got rid +of the worst faults and passions, but who is not secure against +a relapse. There is a third class who have almost reached +the goal. They have achieved the great moral victory; they +have embraced the one true object of desire; they are safe +from any chance of falling away; but they want the final +gift of full assurance reserved for the truly wise.<a id="noteref_1694" name="noteref_1694" href="#note_1694"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1694</span></span></a> They have +not attained to the crowning glory of conscious strength. Seneca +is still in bondage to the hard Stoic tradition, in spite of his +aberrations from it. The great Catholic virtue of humility is +to him still, theoretically at least, a disqualification for the +highest spiritual rank. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +And yet Seneca is far from wanting in humility. In giving +counsels of perfection, he candidly confesses that he is himself +far from the ideal.<a id="noteref_1695" name="noteref_1695" href="#note_1695"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1695</span></span></a> Indeed, his <span class="tei tei-hi"><span style="font-style: italic">Letters</span></span> reveal a character +<span class="tei tei-pb" id="page316">[pg 316]</span><a name="Pg316" id="Pg316" class="tei tei-anchor"></a>which, with lofty ideals, and energetic aspiration, is very far +removed from the serene joy and peace of the true Stoic sage. +He has not got the invulnerable panoply from which all the +shafts of fortune glance aside. He shows again and again how +deep a shadow the terror of his capricious master could cast +over his life, how he can be disturbed even by the smaller +troubles of existence, by the slights of great society, by the +miseries of a sea voyage, or the noises of a bath.<a id="noteref_1696" name="noteref_1696" href="#note_1696"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1696</span></span></a> In the +counsels addressed to Lucilius, Seneca is probably quite as +often preaching to himself. The ennui, the unsteadiness of +moral purpose, the clinging to wealth and power, the haunting +fears or timid anticipations of coming evil, for which he is +constantly suggesting spiritual remedies, are diagnosed with +such searching skill and vividness that we can hardly doubt +that the physician has first practised his art upon himself.<a id="noteref_1697" name="noteref_1697" href="#note_1697"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1697</span></span></a> +Nor has he entire faith in his own insight or in the potency +of the remedies which ancient wisdom has accumulated. The +great difficulty is, that the moral patient, in proportion to the +inveteracy of his disease, is unconscious of it.<a id="noteref_1698" name="noteref_1698" href="#note_1698"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1698</span></span></a> Society, with +its manifold temptations of wealth and luxury and irresponsible +ease, can so overwhelm the congenital tendency to virtue,<a id="noteref_1699" name="noteref_1699" href="#note_1699"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1699</span></span></a> +that the inner monitor may be silenced, and a man may +come to love his depravity.<a id="noteref_1700" name="noteref_1700" href="#note_1700"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1700</span></span></a> If men are not getting better, +they are inevitably getting worse. There is such a state, in +the end, as hopeless, irreclaimable reprobacy. Yet even for +the hoary sinner Seneca will not altogether despair, so long +as there lingers in him some divine discontent, however faint, +some lingering regret for a lost purity. He will not lose +hope of converting even a mocker like Marcellinus, who +amuses himself with jeers at the vices and inconsistencies of +professing philosophers, and does not spare himself. Seneca +may, perchance, give him a pause in his downward course.<a id="noteref_1701" name="noteref_1701" href="#note_1701"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1701</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Seneca’s gospel, as he preaches it, is for a limited class. +With all his professed belief in the equality and brotherhood +of men, Seneca addresses himself, through the aristocratic +Epicurean Lucilius, to the slaves of wealth and the vices +<span class="tei tei-pb" id="page317">[pg 317]</span><a name="Pg317" id="Pg317" class="tei tei-anchor"></a>which it breeds. The men whom he wishes to save are +masters of great households, living in stately palaces, and +striving to escape from the weariness of satiety by visits to +Baiae or Praeneste.<a id="noteref_1702" name="noteref_1702" href="#note_1702"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1702</span></span></a> They are men who have awful secrets, +and whose apparent tranquillity is constantly disturbed by +vague terrors,<a id="noteref_1703" name="noteref_1703" href="#note_1703"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1703</span></span></a> whose intellects are wasted on the vanities +of a conventional culture or the logomachies of a barren +dialectic.<a id="noteref_1704" name="noteref_1704" href="#note_1704"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1704</span></span></a> They are people whose lives are a record of weak +purpose and conflicting aims, and who are surprised by old +age while they are still barely on the threshold of real moral +life.<a id="noteref_1705" name="noteref_1705" href="#note_1705"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1705</span></span></a> With no religious or philosophic faith, death is to such +men the great terror, as closing for ever that life of the +flesh which has been at once so pleasant and so tormenting.<a id="noteref_1706" name="noteref_1706" href="#note_1706"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1706</span></span></a> +In dealing with such people, Seneca recognises the need both +of the great principles of right living and of particular precepts, +adapted to varieties of character and circumstance. The +true and solid foundation of conduct must always be the clear +perception of moral truth, giving birth to rightly-directed purpose +and supplying the right motive. For example, without a +true conception of God as a spirit, worship will be gross and +anthropomorphic.<a id="noteref_1707" name="noteref_1707" href="#note_1707"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1707</span></span></a> The doctrine of the brotherhood of all men +in the universal commonwealth is the only solid ground of the +social charities and of humanity to slaves. Yet dogma is not +enough; discipline must be added. The moral director has to +deal with very imperfect moral states, some of quite rudimentary +growth, and his disciples may have to be treated as boys +learning to write, whose fingers the master must guide +mechanically across the tablet.<a id="noteref_1708" name="noteref_1708" href="#note_1708"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1708</span></span></a> The latent goodness of +humanity must be disencumbered of the load which, through +untold ages, corrupt society has heaped upon it. The delusions +of the world and the senses must be exposed, the judgment, +confused and dazzled by their glamour, must be cleared and +steadied, the weak must be encouraged, the slothful and backsliding +must be aroused to continuous effort in habitual converse +with some good man who has trodden the same paths +before.<a id="noteref_1709" name="noteref_1709" href="#note_1709"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1709</span></span></a> +<span class="tei tei-pb" id="page318">[pg 318]</span><a name="Pg318" id="Pg318" class="tei tei-anchor"></a>Thus the great <span class="tei tei-q">“Ars Vitae,”</span> founded on a few simple +principles of reason, developed into a most complicated system +of casuistry and spiritual direction. How far it was successful +we cannot pretend to say. But the thoughtful reader of +Seneca’s <span class="tei tei-hi"><span style="font-style: italic">Letters</span></span> cannot help coming to the conclusion that, +even in the reign of Nero, there must have been many of the +<span class="tei tei-hi"><span style="font-style: italic">proficientes</span></span>, of candidates for the full Stoic faith. If Seneca +reveals the depths of depravity in his age, we are equally +bound to believe that he represents, and is trying to stimulate, +a great moral movement, a deep seated discontent with the hard, +gross materialism, thinly veiled under dilettantism and spurious +artistic sensibility, of which Nero was the type. Everything +that we have of Seneca’s, except the <span class="tei tei-hi"><span style="font-style: italic">Tragedies</span></span>, deals with the +problems or troubles of this moral life, and the demand for +advice or consolation appears to have been urgent. Lucilius, +the young Epicurean procurator, who has been immortalised +by the <span class="tei tei-hi"><span style="font-style: italic">Letters</span></span>, is only one of a large class of spiritual inquirers. +He not only lays his own moral difficulties before +the master, but he brings other spiritual patients for advice.<a id="noteref_1710" name="noteref_1710" href="#note_1710"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1710</span></span></a> +There were evidently many trying to withdraw from the +tyranny or temptations of high life, with a more or less stable +resolution to devote themselves to reflection and amendment. +It is a curious pagan counterpart to the Christian ascetic +movement of the fourth and fifth centuries.<a id="noteref_1711" name="noteref_1711" href="#note_1711"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1711</span></span></a> And, just as in +the days of S. Jerome and S. Paulinus, the deserter from the +ranks of fashion and pleasure in Nero’s time had to encounter +a storm of ridicule and misrepresentation. Philosophic retreat +was derided as mere languid self-indulgence, an unmanly +shrinking from social duty, nay, even a mere mask for the +secret vices which were, too often with truth, charged against +the <span class="tei tei-hi"><span style="font-style: italic">soi-disant</span></span> philosopher.<a id="noteref_1712" name="noteref_1712" href="#note_1712"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1712</span></span></a> Sometimes the wish to lead a +higher life was openly assailed by a cynical Epicureanism. +Virtue and philosophy were mere idle babble. The only +happiness is to make the most of the senses while the senses +still keep their fresh lust for pleasure. The days are fleeting +away never to return in which we can drink with keen zest +<span class="tei tei-pb" id="page319">[pg 319]</span><a name="Pg319" id="Pg319" class="tei tei-anchor"></a>the joys of the flesh. What folly to spare a patrimony for a +thankless heir!<a id="noteref_1713" name="noteref_1713" href="#note_1713"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1713</span></span></a> Seneca had to deal with many souls wavering +between the two ideals. One of his treatises is addressed +to a kinsman, Annaeus Serenus, who had made a full confession +of a vague unrest, an impotence of will, the conflict of moral +torpor with high resolve.<a id="noteref_1714" name="noteref_1714" href="#note_1714"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1714</span></span></a> In his better moments, Annaeus +inclines to simplicity of life and self-restraint. Yet a visit to +a great house dazzles him and disturbs his balance, with the +sight of its troops of elegant slaves, its costly furniture and +luxurious feasting. He is at one time drawn to philosophic +quietude; at another he becomes the strenuous ambitious +Roman of the old days, eager for the conflicts of the forum. +He is always wavering between a conviction of the vanity of +literary trifling and the passion for literary fame.<a id="noteref_1715" name="noteref_1715" href="#note_1715"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1715</span></span></a> Cannot +Seneca, to whom he owes his ideal, furnish some remedy for +this constant tendency to relapse and indecision? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It is in the sympathetic handling of such cases, not in +broad philosophic theory, that the peculiar strength of Seneca +lies. His counsels were adapted to the particular difficulties +presented to him. But many of them have a universal validity. +He encourages the wish to retire into meditative quietude, but +only as a means to moral cure.<a id="noteref_1716" name="noteref_1716" href="#note_1716"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1716</span></span></a> Retreat should not be an +ostentatious defiance of the opinion of the world.<a id="noteref_1717" name="noteref_1717" href="#note_1717"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1717</span></span></a> Nor is it +to be a mere cloak for timid or lazy shrinking from the +burdens of life. You should withdraw from the strife and +temptations of the mundane city, only to devote yourself to +the business of the spiritual city, to cultivate self-knowledge +and self-government, to inspire the soul with the contemplation +of the Eternal and the Divine. Solitude may be a +danger, unless a man lives in the presence of <span class="tei tei-q">“One who seeth +in secret,”</span><a id="noteref_1718" name="noteref_1718" href="#note_1718"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1718</span></span></a> from whom no evil thought is hidden, to whom +no prayer for evil things must be addressed.<a id="noteref_1719" name="noteref_1719" href="#note_1719"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1719</span></span></a> And, lest the +thought of God’s presence may not come home with sufficient +<span class="tei tei-pb" id="page320">[pg 320]</span><a name="Pg320" id="Pg320" class="tei tei-anchor"></a>urgency, Seneca recommends his disciples to call up the +image of some good man or ancient sage, and live as if under +his eye.<a id="noteref_1720" name="noteref_1720" href="#note_1720"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1720</span></span></a> The first step in moral progress is self-knowledge +and confession of one’s faults.<a id="noteref_1721" name="noteref_1721" href="#note_1721"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1721</span></span></a> Ignorance of our spiritual +disease, the doom of the indurated conscience, is the great +danger, and may be the mark of a hopeless moral state. +Hence the necessity for constant daily self-examination. In +the quiet of each night we should review our conduct and +feeling during the day, marking carefully where we have +fallen short of the higher law, and strengthening ourselves +with any signs of self-conquest. Seneca tells us that this +was his own constant practice.<a id="noteref_1722" name="noteref_1722" href="#note_1722"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1722</span></span></a> For progress is only slow +and difficult. It requires watchful and unremitting effort to +reach that assured and settled purpose which issues spontaneously +in purity of thought and deed, and which raises man +to the level of the Divine freedom. There must be no pauses +of self-complacency until the work is done. There is no +mediocrity in morals. There must be no halting and unsteadiness +of purpose, no looking back to the deceitful things of +the world. Inconstancy of the wavering will only shortens the +span of this short life. How many there are who, even when +treading the last stage to death, are only beginning to live, +in the true sense, and who miss the beatitude of the man +who, having mastered the great secret, can have no addition +to his happiness from lengthened years. In the long tract of +time any life is but a moment, and of that the least part by +most men is really lived.<a id="noteref_1723" name="noteref_1723" href="#note_1723"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1723</span></span></a> And this unsettled aim is liable to +constant temptation from without. We are continually within +sight and earshot of the isles of the Sirens, and only the +resolution of a Ulysses will carry us past in safety.<a id="noteref_1724" name="noteref_1724" href="#note_1724"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1724</span></span></a> In fact +no isle of the Sirens can have been more dangerous than the life +of a great household in the Neronian age, when the dainties +and the vices of every land assailed the senses with multiplied +seductions, and men craved in vain for a heightened and keener +sensibility. Perpetual change of scene to the shores of Baiae, +<span class="tei tei-pb" id="page321">[pg 321]</span><a name="Pg321" id="Pg321" class="tei tei-anchor"></a>to Apulia, to some glen in the Apennines, or to the northern +lakes, or even further, to the Rhone, the Nile, the Atlas, was +sought by the jaded man of pleasure or the man struggling in +vain to reform. But Seneca warns his disciple that wherever +he may go he will take his vices and his weakness with him.<a id="noteref_1725" name="noteref_1725" href="#note_1725"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1725</span></span></a> +Let him try to work out his salvation within his great palace +on the Esquiline. Surrounded by splendour and luxury, +let him, for a time, isolate himself from them; let him lie +on a hard bed, and live on scanty fare, and fancy himself +reduced to that poverty which he dreads so much and so +foolishly.<a id="noteref_1726" name="noteref_1726" href="#note_1726"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1726</span></span></a> The change will be good for body and soul; and +the temporary ascetic may return to his old life, at least +released from one of his bugbears, and refreshed with a new +sense of freedom. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Such were some of the precepts by which Seneca strove to +fortify the struggling virtue of his disciples. But he never +concealed from them that it is only by struggle that the remote +ideal can be attained. <span class="tei tei-q">“Vivere militare est.”</span> And almost in +the words of S. Paul, he uses the example of the gladiator or +the athlete, to arouse the energy of the aspirant after moral +perfection.<a id="noteref_1727" name="noteref_1727" href="#note_1727"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1727</span></span></a> <span class="tei tei-q">“They do it for a corruptible crown.”</span><a id="noteref_1728" name="noteref_1728" href="#note_1728"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1728</span></span></a> The +reward of the Stoic disciple is vain and poor to the gross +materialist. But, from the serene heights, where ideal Reason +watches the struggle, the only victor is the man who has +adopted the watchwords—self-knowledge, renunciation, resignation. +Only by following that steep path can any one ever +reach the goal of assured peace within, and be delivered from +the turmoil of chance and change. The misery of the sensual, +the worldly, and the ambitious lies in the fact that they have +staked their happiness on things which are beyond their own +power, which are the casual gifts of fortune, and may be as +capriciously withdrawn. This state is one of slavery to +external things, and the pleasure, after all, which can be drawn +from them is fleeting. Hence it is that the sensualist is +equally miserable when his pleasures are denied, and when +they are exhausted.<a id="noteref_1729" name="noteref_1729" href="#note_1729"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1729</span></span></a> He places his happiness in one brief +<span class="tei tei-pb" id="page322">[pg 322]</span><a name="Pg322" id="Pg322" class="tei tei-anchor"></a>moment, with the danger or the certainty either of privation +or satiety. The wise man of the Stoics, on the other hand, +has built his house upon the rock. He shuns, according to +the Pythagorean maxim, the ways of the multitude, and +trusting to the illumination of divine Reason, he takes the +narrow path.<a id="noteref_1730" name="noteref_1730" href="#note_1730"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1730</span></span></a> His guiding light is the principle that the +<span class="tei tei-q">“kingdom of heaven is within,”</span> that man’s supreme good +depends only on himself, that is, on the unfettered choice of +reason. To such a man <span class="tei tei-q">“all things are his,”</span> for all worth +having is within him. His mind creates its own world, or +rather it rediscovers a lost world which was once his. He can, +if he will, annihilate the seductions of the flesh and the world, +which cease to disturb when they are contemned. He may +equally extinguish the griefs and external pains of life, for each +man is miserable just as he thinks himself.<a id="noteref_1731" name="noteref_1731" href="#note_1731"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1731</span></span></a> Human nature, +even unfortified by philosophic teaching, has been found capable +of bearing the extremity of torture with a smile. The man +who has mastered the great secret that mind may, by its latent +forces, create its own environment, should be able to show the +endurance of a Scaevola or a Regulus.<a id="noteref_1732" name="noteref_1732" href="#note_1732"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1732</span></span></a> All he needs to do is to +unmask the objects of his dread.<a id="noteref_1733" name="noteref_1733" href="#note_1733"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1733</span></span></a> For just as men are deluded +by the show of material pleasure, so are they unmanned by +visionary fears. Even the last event of life should have no +terror for the wise man, on any rational theory of the future of +the soul. The old mythical hell, the stone of Sisyphus, the +wheel of Ixion, Cerberus, and the ghostly ferryman, may be +dismissed to the limbo of fable.<a id="noteref_1734" name="noteref_1734" href="#note_1734"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1734</span></span></a> For the man who has followed +the inner light, death must either be a return to that +antenatal calm of nothingness which has left no memory, or +the entrance to a blissful vision of the Divine.<a id="noteref_1735" name="noteref_1735" href="#note_1735"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1735</span></span></a> Even in this +luxurious and effeminate time, men and women of all ranks and +ages have shown themselves ready to escape from calamity or +danger by a voluntary death.<a id="noteref_1736" name="noteref_1736" href="#note_1736"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1736</span></span></a> And what after all is death? +It is not the terminus of life, a single catastrophe of a moment. +In the very hour of birth we enter on the first stage in the +journey to the grave. We are dying daily, and our last day +<span class="tei tei-pb" id="page323">[pg 323]</span><a name="Pg323" id="Pg323" class="tei tei-anchor"></a>only completes the process of a life-long death.<a id="noteref_1737" name="noteref_1737" href="#note_1737"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1737</span></span></a> And as to +the shortness of our days, no life is short if it has been full.<a id="noteref_1738" name="noteref_1738" href="#note_1738"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1738</span></span></a> +The mass of men are only living in an ambiguous sense; they +linger or vegetate in life, they do not really live. Nay, many +are long since dead when the hour of so-called death arrives. +And the men who mourn over the shortness of their days are +the greatest prodigals of the one thing that can never be +replaced.<a id="noteref_1739" name="noteref_1739" href="#note_1739"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1739</span></span></a> In the longest life, on a rational estimate, how +small a fraction is ever really lived! The whole past, which +might be a sure and precious possession, is flung away by the +eager, worldly man.<a id="noteref_1740" name="noteref_1740" href="#note_1740"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1740</span></span></a> The fleeting present is lost in unrest or +reckless procrastination, or in projecting ourselves into a future +that may never come. Thus old age surprises us while we +are mere children in moral growth.<a id="noteref_1741" name="noteref_1741" href="#note_1741"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1741</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +At certain moments, the Stoic ideal might seem to be in +danger of merging itself in the self-centred isolation of the +Cynic, asserting the defiant independence of individual virtue, +the nothingness of all external goods, the omnipotence of the +solitary will. And undoubtedly, in the last resort, Seneca +has pictured the wise man thus driven to bay, and calmly +defying the rage of the tyrant, the caprices of fortune, the +loss of health and wealth, nay the last extremity of torture +and ignominious death. His own perilous position, and the +prospect of society in the reign of Nero, might well lead a +man of meditative turn so to prepare himself for a fate which +was always imminent. But the Stoic doctor could never +acquiesce in a mere negative ideal, the self-centred independence +of the individual soul. He was too cultivated, he +had drunk too deep of the science and philosophy of the +past, he had too wide an outlook over the facts of human life +and society, to relegate himself to a moral isolation which was +apt to become a state of brutal disregard of the claims of +social duty, and even of personal self-respect.<a id="noteref_1742" name="noteref_1742" href="#note_1742"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1742</span></span></a> Such a position +was absolutely impossible to a man like Seneca. Whatever +his practice may have been, it is clear that in temperament he +was almost too soft and emotional. He was a man with an +<span class="tei tei-pb" id="page324">[pg 324]</span><a name="Pg324" id="Pg324" class="tei tei-anchor"></a>intense craving for sympathy, and lavish of it to others; he was +the last man in the world who could enjoy a solitary paradise +of self-satisfied perfection. It is true the Roman world to +the eyes of Seneca lay in the shadow of death, crushed under +a treacherous despotism, and enervated by gross indulgence. +Yet, although he sees men in this lurid light, he does not +scorn or hate them. It was not for nothing that Seneca had +been for five years the first minister of the Roman Empire. +To have stood so near the master of the world, and felt the +pulse of humanity from Britain to the Euphrates, to have +listened to their complaints and tried to minister to their needs, +was a rare education in social sympathy. It had a profound +effect on M. Aurelius, and it had left its mark on Seneca.<a id="noteref_1743" name="noteref_1743" href="#note_1743"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1743</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Two competing tendencies may be traced in Stoicism, and +in Seneca’s exposition of it. On the one hand, man must +seek the harmony of his nature by submitting his passions +and emotions to his own higher nature, and shaking himself free +from all bondage to the flesh or the world. On the other +hand, man is regarded as the subject of the universal Reason, +a member of the universal commonwealth, whose maker and +ruler is God.<a id="noteref_1744" name="noteref_1744" href="#note_1744"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1744</span></span></a> The one view might make a man aim merely +at isolated perfection; it might produce the philosophic monk. +The other and broader conception of humanity would make man +seek his perfection, not only in personal virtue, but in active +sympathy with the movement of the world. The one impulse +would end in a kind of spiritual selfishness. The other +would seek for the full development of spiritual strength in +the mutual aid and sympathy of struggling humanity, in +friendship,<a id="noteref_1745" name="noteref_1745" href="#note_1745"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1745</span></span></a> in the sense of a universal brotherhood and the +fatherhood of God. There are two cities, says Seneca, in +which a man may be enrolled—the great society of gods and +men, wide as the courses of the sun; the other, the Athens or +the Carthage to which we are assigned by the accident of +birth.<a id="noteref_1746" name="noteref_1746" href="#note_1746"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1746</span></span></a> A man may give himself to the service of both +societies, or he may serve the one and neglect the other. The +wise man alone realises to the full his citizenship in the +spiritual commonwealth, in pondering on the problems of +<span class="tei tei-pb" id="page325">[pg 325]</span><a name="Pg325" id="Pg325" class="tei tei-anchor"></a>human conduct, the nature of the soul, of the universe and +God, and conforming his moral being to the eternal law of +Nature. The sage, a Zeno or a Chrysippus, may rightly devote +himself exclusively to contemplation and moral self-culture.<a id="noteref_1747" name="noteref_1747" href="#note_1747"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1747</span></span></a> +He may not, by wealth and station, have access to the arena of +active life. And, although a seeming recluse, he may really be +a far greater benefactor of his kind than if he led the Senate, +or commanded armies. There may be cases in which a man +may be right in turning his back on public life, in order to +concentrate all his energies on self-improvement. And Seneca +does not hesitate to counsel Lucilius to withdraw himself from +the thraldom of office.<a id="noteref_1748" name="noteref_1748" href="#note_1748"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1748</span></span></a> Yet Zeno’s precept was that the +wise man will serve the State unless there be some grave +impediment in his way.<a id="noteref_1749" name="noteref_1749" href="#note_1749"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1749</span></span></a> For, on Stoic principles, we are all +members one of another, and bound to charity and mutual +help. And all speculation and contemplation are vain and +frivolous unless they issue in right action. Yet the practical +difficulty for the <span class="tei tei-hi"><span style="font-style: italic">sapiens</span></span> was great, if not insuperable. What +earthly commonwealth could he serve with consistency; is it +an Athens, which condemned a Socrates to death, and drove an +Aristotle into exile?<a id="noteref_1750" name="noteref_1750" href="#note_1750"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1750</span></span></a> How please the vulgar sensual crowd +without displeasing God and conscience? It might seem that +the true disciple of Stoicism could not take a part in public +life save under some ideal polity, such as Plato or Chrysippus +dreamed of.<a id="noteref_1751" name="noteref_1751" href="#note_1751"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1751</span></span></a> Here, as elsewhere, the problem was solved +with varying degrees of consistency. The problem is stated +by Seneca—<span class="tei tei-q">“Se contentus est sapiens ad beate vivendum, +non ad vivendum.”</span><a id="noteref_1752" name="noteref_1752" href="#note_1752"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1752</span></span></a> It is the ever-recurring conflict between +lofty idealism and the facts of human life, which is softened, +if not solved, from age to age by casuistry. The wise and +good man should have the springs of his happiness in himself. +Yet a wise friend may call forth his powers, and furnish an +object of self-sacrifice.<a id="noteref_1753" name="noteref_1753" href="#note_1753"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1753</span></span></a> The wise man will not entangle +himself in the cares of family life.<a id="noteref_1754" name="noteref_1754" href="#note_1754"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1754</span></span></a> Yet wife and child are +<span class="tei tei-pb" id="page326">[pg 326]</span><a name="Pg326" id="Pg326" class="tei tei-anchor"></a>needed to give completeness to the life of the citizen. Since +man exists for the general order, how can he avoid lending his +services to the State, unless there be some insuperable bar? +The controversy between the dream of solitary perfection and +altruism was variously solved, and the particular solution +could always be defended in the light of the great law of +life. Epictetus, cut off from the great world by servile birth +and poverty, could make light of marriage, of the begetting of +future citizens, and the duties of political life.<a id="noteref_1755" name="noteref_1755" href="#note_1755"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1755</span></span></a> On the other +hand, M. Aurelius, by nature as detached as Epictetus, might +refuse to follow the transcendental counsels of Chrysippus and +Seneca. He might strive painfully to reconcile devotion to an +irksome political charge with a dream of that unseen commonwealth +<span class="tei tei-q">“in which the cities of men are as it were houses.”</span><a id="noteref_1756" name="noteref_1756" href="#note_1756"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1756</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Yet in spite of these difficulties about public duty, no +one outside the pale of Christianity has perhaps ever insisted +so powerfully on the obligation to live for others, on the +duty of love and forgiveness, as Seneca has done. We are +all, bond or free, ruler or subject, members one of another, +citizens of a universal commonwealth.<a id="noteref_1757" name="noteref_1757" href="#note_1757"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1757</span></span></a> We have all within +us a portion of the Divine spirit. No man can live entirely +to himself.<a id="noteref_1758" name="noteref_1758" href="#note_1758"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1758</span></span></a> If we are not doing good to others we are doing +harm. The nature of man and the constitution of the universe +make it a positive obligation to seek the welfare of our fellows.<a id="noteref_1759" name="noteref_1759" href="#note_1759"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1759</span></span></a> +The social instinct is innate and original in us. As man is +flung upon the world at birth, or in the natural state, with all +his immense possibilities as yet undeveloped, no creature is +so helpless.<a id="noteref_1760" name="noteref_1760" href="#note_1760"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1760</span></span></a> It was only by combination and mutual good +offices that men were able to repel the dangers which surrounded +the infancy of the race, and to conquer the forces +of nature. Man is born for social union, which is cemented +by concord, kindness, and love,<a id="noteref_1761" name="noteref_1761" href="#note_1761"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1761</span></span></a> and he who shows anger, +selfishness, perfidy, or cruelty to his fellows strikes at the +<span class="tei tei-pb" id="page327">[pg 327]</span><a name="Pg327" id="Pg327" class="tei tei-anchor"></a>roots of social life. Nor should the spectacle of universal +depravity cause us to hate or despise our kind.<a id="noteref_1762" name="noteref_1762" href="#note_1762"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1762</span></span></a> It is quite +true that the mass of men are bad, and always will be bad, +with only rare exceptions. If society is the source of many +blessings, it is also a great corruptor, and the conquest of +nature and the development of the arts have aroused insatiable +passions which have darkened the eye of reason.<a id="noteref_1763" name="noteref_1763" href="#note_1763"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1763</span></span></a> Yet this +crowd of sinners are our brothers, with the germs of virtue in +their grain. They have taken the broad way almost necessarily, +because it is broad. A general may punish individual soldiers, +but you must pardon an army when it deserts the standards. +The truly wise, not knowing whether to laugh or weep, will +look kindly on the erring masses, as sick men who need a +physician.<a id="noteref_1764" name="noteref_1764" href="#note_1764"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1764</span></span></a> And beside the few truly wise, who can cast the +first stone? We are all more or less bad, we have all gone +astray.<a id="noteref_1765" name="noteref_1765" href="#note_1765"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1765</span></span></a> And yet we constantly show the utmost severity to +the faults of others, while we forget or ignore our own.<a id="noteref_1766" name="noteref_1766" href="#note_1766"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1766</span></span></a> Even +as God is long-suffering to transgressors, and sends His rain +upon the evil and good alike, so should we be merciful in +judgment and lavish in beneficence.<a id="noteref_1767" name="noteref_1767" href="#note_1767"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1767</span></span></a> The spectacle of universal +greed and selfishness and ingratitude should not harden +us against our fellows, but rather make us turn our eyes to our +own faults.<a id="noteref_1768" name="noteref_1768" href="#note_1768"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1768</span></span></a> Sometimes, indeed, the note of humility is +absent, and Seneca is the serene <span class="tei tei-hi"><span style="font-style: italic">sapiens contra mundum</span></span>, or +the proud Roman gentleman who will not demean himself to +resent or even notice the insults or injuries of the spiteful +crowd.<a id="noteref_1769" name="noteref_1769" href="#note_1769"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1769</span></span></a> They will pass him by as the licensed jests of the +slaves on the Saturnalia. He reminds himself that it is the lower +air which is turbid with storm and thunder; the ether which +spreads around the stars is never vexed and darkened by the +tempest.<a id="noteref_1770" name="noteref_1770" href="#note_1770"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1770</span></span></a> This is one of the recurring contrasts in Seneca +between the moral tone of the old world and that of the great +movement which was setting in. But the new prevails in the +end. The conception of God as cold reason or impersonal law +<span class="tei tei-pb" id="page328">[pg 328]</span><a name="Pg328" id="Pg328" class="tei tei-anchor"></a>or fate gives way to the thought of a God who guides by His +providence, who embraces all by His love, whose goodness is +as boundless as His power, who is best worshipped by the +imitation of His goodness.<a id="noteref_1771" name="noteref_1771" href="#note_1771"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1771</span></span></a> As the vision grows, the pride of +the invulnerable <span class="tei tei-hi"><span style="font-style: italic">sapiens</span></span>, who might make himself the equal or +more than the equal of God,<a id="noteref_1772" name="noteref_1772" href="#note_1772"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1772</span></span></a> shrinks and is abased. We are +all more or less bad, and we should be gentle to one another.<a id="noteref_1773" name="noteref_1773" href="#note_1773"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1773</span></span></a> +Do we complain of coldness and ingratitude? Let us think +how many a kindness done to us in early days, the tenderness +of a nurse, a friend’s wise counsel or help in critical times, +we have carelessly let slip from memory.<a id="noteref_1774" name="noteref_1774" href="#note_1774"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1774</span></span></a> The faults which +irritate us in another are often lurking in ourselves. Forgive +if you wish for forgiveness; conquer evil with good; do good +even to those who have wrought you evil.<a id="noteref_1775" name="noteref_1775" href="#note_1775"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1775</span></span></a> Let us copy the +serene example of those Eternal Powers who constantly load +with their benefits even those who doubt of their existence, +and bear with unruffled kindness the errors of frail souls that +stumble by the way. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +And as we shall not be harsh to those of our own external +rank, so shall we soften the lot of those whom fortune has +condemned to slavery. Even the slave is admitted to that +great city of gods and men, which has no frontiers, which +embraces all races and ranks, where all ranks should be +levelled by the consciousness of a common Divine descent and +a universal brotherhood of men.<a id="noteref_1776" name="noteref_1776" href="#note_1776"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1776</span></span></a> The conquests of Macedon +and Rome, overthrowing all old-world national barriers, had +prepared the way for the greatest and most fruitful triumph +of ancient philosophy. And the Stoic school has the glory of +anticipating the diviner dream, yet far from realised, of a +human brotherhood under the light from the Cross. Seneca +has never risen higher, or swept farther into the future than +in his treatment of slavery. He is far in advance of many +a bishop or abbot or Christian baron of the middle age. Can +a slave confer a benefit? he asks.<a id="noteref_1777" name="noteref_1777" href="#note_1777"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1777</span></span></a> Is his service, however +lavish, not merely a duty to his lord, which, as it springs +<span class="tei tei-pb" id="page329">[pg 329]</span><a name="Pg329" id="Pg329" class="tei tei-anchor"></a>from constraint, is undeserving of gratitude? Seneca repudiates +the base suggestion with genuine warmth. On +the same principle a subject cannot confer a benefit on his +monarch, a simple soldier on his general. There is a limit +beyond which power cannot command obedience. There is a +line between cringing compliance and generous self-sacrifice. +And the slave has often passed that limit. He has often borne +wounds and death to save his master’s life in battle. He has +often, in the years of the terror, endured the last extremity of +torture, rather than betray his secrets.<a id="noteref_1778" name="noteref_1778" href="#note_1778"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1778</span></span></a> The body of the slave +is his master’s; his mind is his own.<a id="noteref_1779" name="noteref_1779" href="#note_1779"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1779</span></span></a> It cannot be bought and +sold. And in his inner soul, the slave is his master’s equal. +He is capable of equal virtue and equal culture; nay, in both he +may be his master’s superior. He can confer a benefit if he can +suffer injury in the outrages which cruelty and lust inflict upon +him. When he confers a benefit, he confers it as man upon +man, as an equal in the great family whose Father is God. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Seneca gives a lurid picture of the corruption of women in +the general licence of his age.<a id="noteref_1780" name="noteref_1780" href="#note_1780"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1780</span></span></a> Yet he has a lofty ideal of +what women might become. Like other Stoic preachers, it +was his good fortune to be surrounded by good women from +his infancy. He remembers the tenderness of his aunt, in +whose arms he first entered Rome as a child, who nursed him +through long sickness, and broke through her reserve to help +him in his early career of ambition. Her blameless character +escaped even the petulance of Alexandrian gossip.<a id="noteref_1781" name="noteref_1781" href="#note_1781"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1781</span></span></a> His letters +to his mother, Helvia, reveal a matron of the best Roman +type—strong, self-denying, proud of her motherhood, and +despising the extravagance and ostentation of her class. In +spite of her father’s limited idea of female culture, she had +educated herself in liberal studies, and found them a refuge +in affliction.<a id="noteref_1782" name="noteref_1782" href="#note_1782"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1782</span></span></a> Marcia was of a softer type, and gave way to +excessive grief for a lost child. Yet it is to her that Seneca +unfolds most fully his ideal of feminine character. He will not +admit the inferior aptitude of women for virtue and culture.<a id="noteref_1783" name="noteref_1783" href="#note_1783"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1783</span></span></a> +<span class="tei tei-pb" id="page330">[pg 330]</span><a name="Pg330" id="Pg330" class="tei tei-anchor"></a>Women have the same inner force, the same capacity for nobleness +as men. The husband of Paulina who surrounded him +with affectionate sympathy, and was prepared to die along with +him, the man who had witnessed the stern courage and loving +devotion of the wives of the Stoic martyrs, might well have a +lofty ideal of woman’s character.<a id="noteref_1784" name="noteref_1784" href="#note_1784"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1784</span></span></a> But to any true disciple of +the Porch that ideal had a surer ground than any personal +experience, however happy. The creed which Seneca held was +at once a levelling and an elevating creed. It found the only +nobility or claim to rank in higher capacity for virtue.<a id="noteref_1785" name="noteref_1785" href="#note_1785"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1785</span></span></a> It +embraced in the arms of its equal charity all human souls, +bond or free, male or female, however they might be graded +by convention or accident, who have a divine parentage, and +may, if they will, have a lofty, perhaps an eternal future. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +And now, in taking leave of Seneca, let us forget the +fawning exile in Corsica, the possible lover of Julia or +Agrippina, the millionaire minister of Nero, who was surrounded +by a luxury and state which moved the envy of the tyrant.<a id="noteref_1786" name="noteref_1786" href="#note_1786"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1786</span></span></a> +Rather let us think of the ascetic from his early youth, who, +raised by his talents to the highest place, had to reconcile an +impossible ideal with the sordid or terrible realities of that rank +which was at once a <span class="tei tei-q">“pinnacle and a precipice.”</span><a id="noteref_1787" name="noteref_1787" href="#note_1787"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1787</span></span></a> He was +continually torn by the contrast between the ideal of a lofty +Stoic creed and the facts of human life around him, between +his own spiritual cravings and the temptations or the necessities +of the opportunist statesman. He was imbued with principles +of life which could be fully realised only in some Platonic +Utopia; he had to deal with men as they were in the reign of +Nero, as they are painted by Tacitus and Petronius. If he +failed in the impossible task of such a reconciliation, let us do +him the justice of recognising that he kept his vision clear, +and that he has expounded a gospel of the higher life, which, +with all its limitations from temperament or tradition, will be +true for our remotest posterity, that he had a vision of the City +of God.<a id="noteref_1788" name="noteref_1788" href="#note_1788"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1788</span></span></a> He was not personally perhaps so pure and clear a +soul as Plutarch or Aristides or Dion Chrysostom. But he +<span class="tei tei-pb" id="page331">[pg 331]</span><a name="Pg331" id="Pg331" class="tei tei-anchor"></a>had utterly cast off that heathen anthropomorphism which +crossed and disturbed their highest visions of the Divine.<a id="noteref_1789" name="noteref_1789" href="#note_1789"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1789</span></span></a> +Seneca is far more modern and advanced than even the +greatest of the Neo-Platonic school, just because he saw that +the old theology was hopelessly effete. He could never have +joined in the last struggle of philosophic paganism with +the Church. And so the Church almost claimed him as +her son, while it never dreamt of an affinity with Plutarch +or Plotinus. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Indeed, there needed only the change of some phrases to +reconcile the teaching of Seneca with that of the great ascetic +Christian doctors. Many of the headings of the <span class="tei tei-hi"><span style="font-style: italic">Imitation</span></span> +might be attached to paragraphs of Seneca—<span class="tei tei-q">“of bearing with +the faults of others”</span>; <span class="tei tei-q">“of inordinate affections”</span>; <span class="tei tei-q">“of the +love of solitude and silence”</span>; <span class="tei tei-q">“of meditation on death”</span>; <span class="tei tei-q">“of +humble submission”</span>; <span class="tei tei-q">“that to despise the world and serve +God is sweet”</span>; <span class="tei tei-q">“of the acknowledgment of our own infirmities, +and the remembrance of God’s benefits”</span>; <span class="tei tei-q">“of the contempt of +temporal honour and vain secular knowledge”</span>; <span class="tei tei-q">“of the day of +eternity and this life’s straitness.”</span> In truth, the great spirits +of all ages who have had a genius for religion, after due allowance +for difference of association and difference of phrase, are +strangely akin and harmonious. And Seneca had one great +superiority over other equally religious souls of his time, which +enables him to approach mediaeval and modern religious thought—he +had broken absolutely with paganism. He started with +belief in the God of the Stoic creed; he never mentions the +Stoic theology which attempted to reconcile Him with the +gods of the Pantheon. In spite of all his rhetoric, he tries to +see the facts of human life and the relation of the human spirit +to the Divine in the light of reason, with no intervening veil +of legend. God is to Seneca the great Reality, however halting +human speech may describe Him, as Fate, or Law, or Eternal +Reason, or watchful loving Providence. God is within us, +in whatever mysterious way, inspiring good resolves, giving +strength in temptation, with all-seeing eye watching the issue +of the struggle. God is without us, loading us with kindness +<span class="tei tei-pb" id="page332">[pg 332]</span><a name="Pg332" id="Pg332" class="tei tei-anchor"></a>even when we offend, chastising us in mercy, the goal of all +speculation, He from whom we proceed, to whom we go at death. +The true worship of Him is not in formal prayer and sacrifice, +but in striving to know and imitate His infinite goodness. +We mortal men in our brief life on earth may be citizens of +two commonwealths, one the Rome or Corinth of our birth, +the other that great city of gods and men, in which all are +equally united, male and <a name="corr332" id="corr332" class="tei tei-anchor"></a><span class="tei tei-corr">female,</span> bond and free, as children +of a common Father. In this ideal citizenship, in obedience +to the law of the spiritual city, the eternal law which makes +for righteousness, man attains his true freedom and final +beatitude in communion with kindred souls. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Yet, as in mediaeval and puritan religious theory, there is +in Seneca a strange conflict between pessimism and idealism. +To the doomed philosophic statesman of the reign of Nero, the +days of man’s life are few and evil. Life is but a moment in +the tract of infinite age, and so darkened by manifold sins and +sorrows that it seems, as it did to Sophocles, a sinister gift.<a id="noteref_1790" name="noteref_1790" href="#note_1790"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1790</span></span></a> +On the other hand, its shortness is a matter of no importance; +the shortest life may be full and glad if it be dignified by +effort and resignation and conformity to the great law of the +universe. The wise and pious man, ever conscious of his brief +time of probation, may brighten each passing day into a +festival and lengthen it into a life. The shortness of a life is +only an illusion, for long or short have no meaning when +measured by the days of eternity. And the philosopher may +unite many lives in one brief span. He may join himself to +a company of sages who add their years to his, who counsel +without bitterness, and praise without flattery; he may be +adopted into a family whose wealth increases the more it is +divided; in him all the ages may be combined in a single life.<a id="noteref_1791" name="noteref_1791" href="#note_1791"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1791</span></span></a> +To such a spirit death loses all its terrors. The eternal mystery +indeed can be pierced only by imaginative hope. Death, we +may be sure, however, can only be a change. It may be a +passage into calm unconsciousness, as before our birth, which +will release us from all the griefs and tumults of the life here +below. It may, on the other hand, prove to be the morning +of an eternal day, the entrance to a radiant and untroubled +world of infinite possibilities. In any case, the spirit which +<span class="tei tei-pb" id="page333">[pg 333]</span><a name="Pg333" id="Pg333" class="tei tei-anchor"></a>has trained itself in obedience to eternal law, will not tremble +at a fate which is surely reserved for the universe, by fire +or flood or other cataclysmal change. The future in store for +the soul is either to dwell for ever among things divine, or +to sink back again into the general soul, and God shall be +all in all. +</p> + +</div><hr class="page" /><div class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em"> +<span class="tei tei-pb" id="page334">[pg 334]</span><a name="Pg334" id="Pg334" class="tei tei-anchor"></a> +<a name="toc25" id="toc25"></a><a name="pdf26" id="pdf26"></a> +<h2 class="tei tei-head" style="text-align: center; margin-bottom: 2.88em; margin-top: 2.88em"><span style="font-size: 144%">CHAPTER II</span></h2> + +<h2 class="tei tei-head" style="text-align: center; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">THE PHILOSOPHIC MISSIONARY</span></h2> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The gospel of philosophy expounded by Seneca was rather an +esoteric or aristocratic creed. With all his liberal sentiment, +his cosmopolitanism, his clear conception of human equality +and brotherhood, Seneca always remains the director of souls +like his own, enervated by wealth, tortured with the ennui of +jaded sensibility, haunted by the terror of the Caesars.<a id="noteref_1792" name="noteref_1792" href="#note_1792"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1792</span></span></a> Indeed +Stoicism was always rather a creed for the cultivated upper +class than for the crowd. In its prime, its apparatus of +logical formulae, its elaborate physics and metaphysics, its +essentially intellectual solution of the problems both of the +universe and human life, necessarily disabled it from ever +developing into a popular system. And in the later days +of the Republic, theory became more important than practice, +and logic passed into casuistry.<a id="noteref_1793" name="noteref_1793" href="#note_1793"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1793</span></span></a> But in the first century, +Stoicism came to be much more a religion than a philosophy, +or even a theology. Its main business, as conceived by +men like Seneca, is to save souls from the universal shipwreck +of character<a id="noteref_1794" name="noteref_1794" href="#note_1794"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1794</span></span></a> caused by the capricious excesses of +luxury, the idolatry of the world and the flesh, which +sprang from a riotous pride in the material advantages of +imperial power, without a sobering sense of duty or a moral +ideal. But, in the nature of things, this wreck of character +was most glaringly seen among the men who were in close +contact with the half insane masters of the world in the first +century, and who possessed the resources to exhaust the +possi<span class="tei tei-pb" id="page335">[pg 335]</span><a name="Pg335" id="Pg335" class="tei tei-anchor"></a>bilities of pleasure or the capacities of the senses to enjoy. +It is to people of this class, who still retained some lingering +instincts of goodness, weary with indulgence, bewildered and +tortured by the conflict of the lower nature with the weak, +but still disturbing, protests of the higher, that Seneca +addresses his counsels. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +But what of the great masses lying outside the circle of +cultivated and exhausted self-indulgence, that plebeian world +of which we have seen the picture in their municipalities and +colleges? It is clear from the records of their daily life, their +ambitions, their tasks and amusements, that, although perhaps +not generally tainted with such deep corruption as the nobles +of the Neronian age, their moral tone and aspirations hardly +correspond to the material splendour of the Empire. Even +apart from the glimpses of low life in Petronius, Martial, +and Apuleius, apart from the revelations of Pompeii, and the +ghastly traditions which haunt the ruins of countless theatres +and amphitheatres, the warnings of preachers of that age, +such as Dion Chrysostom, and the reflections of the infinitely +charitable M. Aurelius, leave no very favourable impression of +the moral condition of the masses.<a id="noteref_1795" name="noteref_1795" href="#note_1795"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1795</span></span></a> How could it be otherwise? +The old paganism of Rome did indeed foster certain +ancestral pieties which were the salt of the Roman character. +But it unfortunately also gave its sanction to scenes of lust +and cruelty which went far to counteract in later times any +good it did. Nor had the old religion any means for edification +and the culture of character. It had no organisation for +the care and direction of souls in moral doubt and peril. If +its oracles might, from a few old-world examples, seem to +supply such a spiritual want, the appearance is delusive even +according to pagan testimony. Poets and moralists alike +thundered against the shameless impiety which often begged +the sanction of a prophetic shrine for some meditated sin,<a id="noteref_1796" name="noteref_1796" href="#note_1796"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1796</span></span></a> +and the charge has been confirmed by the resurrection of these +old profanities from the ruins of Dodona.<a id="noteref_1797" name="noteref_1797" href="#note_1797"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1797</span></span></a> But even without +<span class="tei tei-pb" id="page336">[pg 336]</span><a name="Pg336" id="Pg336" class="tei tei-anchor"></a>direct testimony, we might fairly conclude that the Antonine +Age was, by reason of its material development, in special +need of spiritual teaching and evangelism. The whole stress +of public and private effort was towards the provision of +comfort or splendour or amusement for the masses. And, +within the range of its ambition, it succeeded marvellously. +Nor should an impartial inquirer refuse to admit that such an +immense energy has its good moral side. The rich were +rigorously taught their duty to society, and they improved +upon the lesson. The masses responded to their generous +public spirit with gratitude and affection; and the universal +kindliness and fraternity diffused through all ranks on days of +high religious festival or civic interest, afforded a very wholesome +and gratifying spectacle.<a id="noteref_1798" name="noteref_1798" href="#note_1798"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1798</span></span></a> There was an undoubted +softening of the Roman character. And the labours of the +great Stoic lawyers were giving expression to cultivated moral +feeling, in a more liberal recognition of the natural rights of +the weak and oppressed, of women and of slaves. Yet a +society may be humane and kindly while it is also worldly +and materialised. To us at least, the forces of the Antonine +age seem to have expended themselves chiefly on the popular +pleasures and external adornments of life, or a revival, often in +the grossest and most absurd forms, as we shall see in a later +chapter, of the superstitions of the past. With all its humanitarian +sentiment and all its material glories, the Roman world +had entered on that fatal incline, which, by an unperceived yet +irresistible movement, led on to the sterilisation of the higher +intellect, and the petrifaction of Roman society which ended in +the catastrophe of the fifth century. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The triumphs and splendour of corporate life in the age of +the Antonines are certainly a dazzling spectacle. Yet to the +student who is more occupied with the painful moral education +of the race, the interest lies in a different direction. It was +a worldly age, but it was also an age ennobled by a powerful +protest against worldliness. And in this chapter we shall +study a great movement, which, under the name of philosophy +or culture, called the masses of men to a higher standard of +life. This movement, like all others of the same kind, had its +<span class="tei tei-pb" id="page337">[pg 337]</span><a name="Pg337" id="Pg337" class="tei tei-anchor"></a>impostors who disgraced it. Yet the man who has pursued +them with such mordant ridicule and pitiless scorn, the man +who was utterly sceptical as to the value of all philosophic +effort, in the last resort approaches very near to the view of +human life which was preached by the men whom he derides.<a id="noteref_1799" name="noteref_1799" href="#note_1799"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1799</span></span></a> +Lucian belonged to no philosophic school; he would himself +have repudiated adhesion to any system. The advice of +Teiresias to Menippus, when he sought him in the shades, +would certainly have been Lucian’s to any young disciple who +consulted him. Have done with all these verbal subtleties and +chimeras; swear allegiance to no sect; make the best of the +present; and take things generally with a smile.<a id="noteref_1800" name="noteref_1800" href="#note_1800"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1800</span></span></a> Yet who +can read the <span class="tei tei-hi"><span style="font-style: italic">Dialogues of the Dead</span></span> without feeling that there +is a deeper and more serious vein in Lucian than he would +confess? Although he poured his contempt upon the Cynic +street preachers, although in the <span class="tei tei-hi"><span style="font-style: italic">Auction of Lives</span></span> the Cynic’s +sells for the most paltry price, the Cynic alone is allowed to +carry with him across the river of death his characteristic +qualities, his boldness and freedom of speech, his bitter +laughter at the follies and illusions of mankind.<a id="noteref_1801" name="noteref_1801" href="#note_1801"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1801</span></span></a> There +are many indications in these dialogues that, if Lucian had +turned Cynic preacher, he would have waged the same war on +the pleasures and illusory ambitions of man, he would have +outdone the Cynics in brutal frankness of exposure and denunciation, +as he would have surpassed them in rhetorical and +imaginative charm of style.<a id="noteref_1802" name="noteref_1802" href="#note_1802"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1802</span></span></a> He has a vivid and awful conception +of Death, the great leveller, and sees all earthly wealth +and glory in the grey light of the land where all things are +forgotten. Rank and riches, beauty and strength, the lust of +the eye and the pride of life, are all left behind on the borders +of the realm of <span class="tei tei-q">“sapless heads.”</span><a id="noteref_1803" name="noteref_1803" href="#note_1803"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1803</span></span></a> If Lucian has any gospel it +is that the kingdom of heaven belongs to the poor. He is as +ready as some of the Christian Fathers to condemn the rich +eternally.<a id="noteref_1804" name="noteref_1804" href="#note_1804"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1804</span></span></a> And therefore we are not surprised that Lucian +has little eye for the splendour of his age, unless indeed in +<span class="tei tei-pb" id="page338">[pg 338]</span><a name="Pg338" id="Pg338" class="tei tei-anchor"></a>the phrase, <span class="tei tei-q">“Great cities die as well as men.”</span><a id="noteref_1805" name="noteref_1805" href="#note_1805"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1805</span></span></a> He seems to +have little appreciation for its real services to humanity. Its +vain, pretentious philosophy, its selfishness of wealth, its vices +hidden under the guise of virtue, drew down his hatred and +scorn. Yet one cannot help feeling, in reading some of Lucian’s +pieces, that, man of genius as he was, a man of no age, or a +man of all ages, he is looking at human life from far above, +with no limitations of time, and passing a judgment which +may be repeated in the thirtieth century.<a id="noteref_1806" name="noteref_1806" href="#note_1806"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1806</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +This lofty or airy detachment in regarding the toils and +ambitions of men is perhaps best seen in the <span class="tei tei-hi"><span style="font-style: italic">Charon</span></span>. In this +piece Lucian shows us the ideal spectator taking an outlook +over the scene of human life. The ferryman of the dead, +who has heard so many laments from his passengers for the +joys they have lost, wishes to have a glance at this upper +world which it seems so hard to leave behind. He joins +the company of Hermes, and, by an old-world miracle, they +gain an observatory on high-piled Thessalian mountains from +which to watch for a while the comedy or the tragedy of +human life.<a id="noteref_1807" name="noteref_1807" href="#note_1807"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1807</span></span></a> A magic verse of Homer gives the spectral +visitor the power to observe the scene so far below. And +what a sight it is! It is a confused spectacle of various effort +and passion—men sailing, fighting, ploughing, lending at usury, +suing in the law-courts. It is also a human swarm stinging +and being stung. And over all the scene flits a confused cloud +of hopes and fears and follies and hatreds, the love of pleasure +and the love of gold. Higher still, you may see the eternal +Fates spinning for each one of the motley crowd his several +thread. One man, raised high for the moment, has a resounding +fall; another, mounting but a little way, sinks unperceived. +And amidst all the tumult and excitement of their hopes and +alarms, death kindly snatches them away by one of his many +messengers. Yet they weep and lament, forgetting that they +have been mere sojourners for a brief space upon earth and +are only losing the pleasures of a dream.<a id="noteref_1808" name="noteref_1808" href="#note_1808"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1808</span></span></a> To Charon the +bubbles in a fountain are the truest image of their phantom +<span class="tei tei-pb" id="page339">[pg 339]</span><a name="Pg339" id="Pg339" class="tei tei-anchor"></a>life—some forming and bursting speedily, others swelling out +for a little longer and more showy life, but all bursting at the +last. Charon is so moved by the pathos of it all, that, from +his mountain peaks, he would fain preach a sermon to the silly +crowd and warn them of the doom which is in store for all. +But the wiser or more cynical Hermes tells him that all +except a few have their ears more closely stopped than the +crew of Odysseus when they passed the Siren isles. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +This view of human life, half-contemptuous, half-pathetic, +which the great iconoclast of all the dreams of religion or +philosophy in his time has sketched with his own graphic +power, was the view of the very philosophy which he derided. +Philosophy had a second time turned from heaven to earth. +The effort to solve the riddle of the universe by a single +formula, or by the fine-drawn subtleties of dialectic, has been +abandoned. In Lucian’s <span class="tei tei-hi"><span style="font-style: italic">Auction of Lives</span></span>, in which the merits +of the various schools are balanced and estimated in terms +of cash, it is significant that only a slight and perfunctory +reference is made to the great cosmic or metaphysical theories +of Elea or Ionia, to the Pythagorean doctrine of numbers, to +the Ephesian doctrine of the eternal flow, or the ideal system +of Plato.<a id="noteref_1809" name="noteref_1809" href="#note_1809"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1809</span></span></a> We have seen that, although Seneca has a certain +interest in the logic and physics of the older Stoicism, he +makes all purely speculative inquiry ancillary to moral progress. +The same diversion of interest from the field of speculation to +that of conduct is seen even more decidedly in Epictetus and +M. Aurelius.<a id="noteref_1810" name="noteref_1810" href="#note_1810"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1810</span></span></a> The philosophic Emperor had, of course, studied +the great cosmic systems of Heraclitus and Epicurus, Plato +and Aristotle.<a id="noteref_1811" name="noteref_1811" href="#note_1811"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1811</span></span></a> They furnish a scenery or background, sometimes, +especially that of Heraclitus, a dimly-seen foundation, +for his theory of conduct. But, in spite of his sad, weary view +of the pettiness and sameness of the brief space of consciousness +between <span class="tei tei-q">“the two eternities,”</span> the whole thought of M. +Aurelius is concentrated on the manner in which that brief +moment may be worthily spent. So, Epictetus asks, What do +I care whether all things are composed of atoms or similar +parts or of fire or earth? Is it not enough to know the +<span class="tei tei-pb" id="page340">[pg 340]</span><a name="Pg340" id="Pg340" class="tei tei-anchor"></a>nature of good and evil?<a id="noteref_1812" name="noteref_1812" href="#note_1812"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1812</span></span></a> Just as in the days of Socrates +the whole stress of philosophy is directed towards the discovery +of a rule of life, a source of moral clearness and guidance, +with a view to the formation or reformation of character. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Seneca and Epictetus and Lucian and M. Aurelius all alike +give a gloomy picture of the moral condition of the masses. +And we may well believe that, in spite of the splendour of +that age, in spite of a great moral movement which was stirring +among the leaders of society, the mass of men, as in every age, +had little taste for idealist views of life. Yet Seneca, notwithstanding +his pessimism, speaks of the multitudes who were +stretching out their hands for moral help. There must have +been some demand for that popular moral teaching which is a +striking feature of the time. Men might jeer at the philosophic +missionary, but they seem to have crowded to listen to him—on +the temple steps of Rome or Ephesus, in the great squares +of Alexandria,<a id="noteref_1813" name="noteref_1813" href="#note_1813"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1813</span></span></a> or in the colonnades at Olympia, or under the +half-ruined walls of an old Milesian colony on the Euxine.<a id="noteref_1814" name="noteref_1814" href="#note_1814"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1814</span></span></a> +The rush of the porters and smiths and carpenters to join the +ranks of the Cynic friars, which moved the scorn of Lucian,<a id="noteref_1815" name="noteref_1815" href="#note_1815"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1815</span></span></a> must +have corresponded to some general demand, even if the motive +of the vagrant missionary was not of the purest kind. There +must have been many an example of moral earnestness like +that of Hermotimus, who had laboured hard for twenty years +to find the true way of life, and had only obtained a distant +glimpse of the celestial city.<a id="noteref_1816" name="noteref_1816" href="#note_1816"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1816</span></span></a> After Dion’s conversion, as we +may fairly call it, he deems it a sacred duty to call men to the +way of wisdom by persuasion or reproach, and to appeal even +to the turbulent masses.<a id="noteref_1817" name="noteref_1817" href="#note_1817"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1817</span></span></a> We shall see how well he fulfilled +the duty. For nearly a century at Athens, the gentle Demonax +embodied the ideal which his friend Epictetus had +formed of the Cynic father of all men in God; and his immense +ascendency testifies at least to a widespread respect and +admiration for such teaching and example.<a id="noteref_1818" name="noteref_1818" href="#note_1818"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1818</span></span></a> It is not necessary +<span class="tei tei-pb" id="page341">[pg 341]</span><a name="Pg341" id="Pg341" class="tei tei-anchor"></a>to suppose that the people who thought it an honour if +Demonax invited himself to their tables, the magistrates who +rose up to do him reverence as he passed, or the riotous +assembly which was awed into stillness by his mere presence, +were people generally who had caught his moral enthusiasm.<a id="noteref_1819" name="noteref_1819" href="#note_1819"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1819</span></span></a> +They were at the very time eager to have gladiatorial shows +established under the shadow of the Acropolis. But it is something +when men begin to revere a character inspired by moral +forces of which they have only a dim conjecture. And amid all +the material splendour and apparent content of the Antonine age, +there were signs that men were becoming conscious of a great +spiritual need, which they often tried to satisfy by accumulated +superstitions. The ancient routine was broken up; the forms +of ancestral piety no longer satisfied even the vulgar; the forms +of ancient scholastic speculation had become stale and frigid +to the cultivated; the old philosophies had left men bewildered. +Henceforth, philosophy must make itself a religion; the philosopher +must become an <span class="tei tei-q">“ambassador of God.”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-q">“There is no philosophy without virtue; there is no virtue +without philosophy,”</span> said Seneca,<a id="noteref_1820" name="noteref_1820" href="#note_1820"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1820</span></span></a> and herein he expressed truly +the most earnest thought of his own age and the next. Lucian, +in the dialogue which is perhaps his most powerful exposure of +the failure of philosophy, bears testimony to the boundless expectations +which it aroused in its votaries. Hermotimus, the +elderly enthusiast, whom the mocker meets hurrying with his +books to the philosophic school, has been an ardent student for +twenty years; he has grown pale and withered with eager +thought. Yet he admits that he has only taken a single step on +the steep upward road. Few and faint and weary are they who +ever reach the summit.<a id="noteref_1821" name="noteref_1821" href="#note_1821"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1821</span></span></a> Yet Hermotimus is content if, at the +close of the efforts of a lifetime, he should, if but for a moment, +breathe the air of the far-off heights and look down on the +human ant-hill below. Such spirits dream of an apotheosis like +that which crowned the hero on Mount Oeta, when the soul +shall be purged of its earthly passions as by fire, and hardly a +memory of the illusions of the past will remain.<a id="noteref_1822" name="noteref_1822" href="#note_1822"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1822</span></span></a> Lycinus, his +friend, has once himself had a vision of a celestial city, from +<span class="tei tei-pb" id="page342">[pg 342]</span><a name="Pg342" id="Pg342" class="tei tei-anchor"></a>which ambition and the greed of gold are banished, where there +is no discord or strife, but the citizens live in a deep peace of +sober virtue. He had once heard from an aged man how any +one might share its citizenship, rich or poor, bond or free, Greek +or barbarian, if only he had the passion for nobleness and were +not overcome by the hardness of the journey. And the sceptic +avows that long since he would have enrolled himself among +its citizens, but the city is far off, and only dimly visible. +The paths which are said to lead to it run in the most various +directions, through soft meadows and cool shaded slopes, or +mounting over bare rough crags under a pitiless blaze. And +at the entrance to each avenue there is a clamorous crowd of +guides, each vaunting his peculiar skill, abusing his rivals, and +pointing to the one sure access of which he alone has the +secret key. A similar scene, equally illustrative of the moral +ferment of the time, is sketched in another charming piece.<a id="noteref_1823" name="noteref_1823" href="#note_1823"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1823</span></span></a> +It is that in which the rustic Pan, with his memories of the +shepherd’s pipe and the peace of Arcadian pastures, describes +the strange turmoil of contending sects which rings around his +cave on the edge of the Acropolis. There, in the Agora below, +rival teachers, with dripping brow and distended veins, are +shouting one another down before an admiring crowd. And +the simple old deity, to whom the language of their dialectic +is strange, seems to think that the victory rests with the loudest +voice and the most blatant self-assertion. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The sly ridicule of Lucian, so often crossed by a touch +of pathos, is perhaps the best testimony to the overpowering +interest which his age felt in the philosophy of conduct. And +it was no longer the pursuit merely of an intellectual aristocracy. +Common, ignorant folk have caught the passion for apostleship. +Everywhere might be met the familiar figure, with long +cloak and staff and scrip, haranguing in the squares or lanes to +unlettered crowds.<a id="noteref_1824" name="noteref_1824" href="#note_1824"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1824</span></span></a> And the preacher is often as unlearned as +they, having left the forge or the carpenter’s bench or the slave +prison,<a id="noteref_1825" name="noteref_1825" href="#note_1825"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1825</span></span></a> to proclaim his simple gospel of renunciation, with +more or less sincerity. Lucian makes sport of the quarrels +and contradictions of the schools. And it is true that the old +<span class="tei tei-pb" id="page343">[pg 343]</span><a name="Pg343" id="Pg343" class="tei tei-anchor"></a>names still marked men off in different camps, or rather +churches. But their quarrels in Lucian and in Philostratus<a id="noteref_1826" name="noteref_1826" href="#note_1826"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1826</span></span></a> +seem to be personal, the offspring of very unphilosophic +ambition and jealousy, or greed or petty vanity, rather than the +wholesome and stimulating collision of earnest minds contending +for what they think a great system of truth. The rival +Sophists under the Acropolis were quarrelling for an audience +and not for a dogma. Scientific interest in philosophy was to +a great extent dead. For centuries no great original thinker +had arisen to rekindle it. And in the purely moral sphere +to which philosophy was now confined, the natural tendency of +the different schools, not even excluding the Epicurean, was +to assimilation and eclecticism.<a id="noteref_1827" name="noteref_1827" href="#note_1827"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1827</span></span></a> They were all impartially +endowed at the university of Athens, and a youth of enthusiasm +would attend the professors of all the schools. Apollonius, +although he finally adopted the Pythagorean discipline, pursued +his studies at Aegae under Platonists and Stoics,<a id="noteref_1828" name="noteref_1828" href="#note_1828"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1828</span></span></a> and even under +Epicureans. Seneca came under Pythagorean influences in his +youth, and he constantly rounds off a letter to Lucilius with +a quotation from Epicurus. Among the tutors of M. Aurelius +were the Peripatetic Claudius Severus, and Sextus the Platonist +of Chaeronea.<a id="noteref_1829" name="noteref_1829" href="#note_1829"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1829</span></span></a> Hence, although a man in the second century +might be labelled Platonist or Stoic, Cynic or Pythagorean, it +would often be difficult from his moral teaching to discover +his philosophic ancestry and affinities. And, just as in modern +Christendom, although sectarian landmarks and designations are +kept up, the popular preaching of nearly all the sects tends to a +certain uniformity of emphasis on a limited number of momentous +moral truths, so the preaching of pagan philosophy dwells, almost +to weariness, on the same eternal principles of true gain and loss, +of the illusions of passion, of freedom through renunciation. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The moral teaching or preaching of the Antonine age +naturally adapted its tone to the tastes of its audience; there +was the discourse of the lecture-room, and the ruder and +more boisterous appeal to the crowd. Both passed under the +name of philosophy, and both often degraded that great name +by an affectation and insincerity which cast discredit on a +<span class="tei tei-pb" id="page344">[pg 344]</span><a name="Pg344" id="Pg344" class="tei tei-anchor"></a>great and beneficent movement of reform. The philosophic +lecturer who has a serious moral purpose is in theory distinguished +from the rhetorical sophist, who trades in startling +effects, who rejoices in displaying his skill on any subject +however trivial or grotesque, who will expatiate on the gnat or +the parrot, or debate the propriety of a Vestal’s marriage.<a id="noteref_1830" name="noteref_1830" href="#note_1830"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1830</span></span></a> The +exercises of the rhetorical school had gone on for five hundred +years, and, with momentous effects on Roman culture, they +were destined to continue with little change till the Goths +were masters of Rome.<a id="noteref_1831" name="noteref_1831" href="#note_1831"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1831</span></span></a> The greed, the frivolity, and the +overweening vanity of these intellectual acrobats are a +commonplace of literary history.<a id="noteref_1832" name="noteref_1832" href="#note_1832"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1832</span></span></a> The sophist and the +lecturing philosopher were theoretically distinct. But unfortunately +a mass of evidence goes to show that in many +cases the lecturing philosopher became a mere showy rhetorician. +A similar desecration of a serious mission is not +unknown in modern times. The fault is often not with the +preacher, but with his audience. If people come not to be +made better, but to be amused, to have their ears soothed by +flowing declamation, to have a shallow intellectual curiosity +titillated by cheap displays of verbal subtlety or novelty, +the unfortunate preacher will often descend to the level of +his audience. And in that ancient world, according to the +testimony of Seneca, Musonius, Plutarch, and Epictetus, the +philosophic preacher too often was tempted to win a vulgar +applause by vulgar rhetorical arts.<a id="noteref_1833" name="noteref_1833" href="#note_1833"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1833</span></span></a> He was sometimes a +man of no very serious purpose, with little real science or +originality. He had been trained in the school of rhetoric, +which abhorred all serious thought, and deified the master of +luscious periods and ingenious turns of phrase. He was, +besides, too often a mere vain and mercenary adventurer, trading +on an attenuated stock of philosophic tradition, and a boundless +command of a versatile rhetoric, cultivating intellectual +insolence as a fine art, yet with a servile craving for the +applause of his audience.<a id="noteref_1834" name="noteref_1834" href="#note_1834"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1834</span></span></a> Many a scene in the now faded +history of their failures or futile triumphs comes down to us +<span class="tei tei-pb" id="page345">[pg 345]</span><a name="Pg345" id="Pg345" class="tei tei-anchor"></a>from Plutarch and Epictetus and Philostratus.<a id="noteref_1835" name="noteref_1835" href="#note_1835"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1835</span></span></a> Sometimes +the gaps upon the benches, the listless, inattentive air, the +slow feeble applause, sent the vain preacher home with gloomy +fears for his popularity. On other days, he was lifted to the +seventh heaven by an enthusiastic genteel mob, who followed +every deft turn of expression with shouts and gestures of delight, +and far-fetched preciosities of approbation. At the close, the +philosophic performer goes about among his admirers to +receive their renewed tribute. <span class="tei tei-q">“Well, what did you think of +me?”</span>—<span class="tei tei-q">“Quite marvellous, I swear by all that is dear to me.”</span>—<span class="tei tei-q">“But +how did you like the passage about Pan and the +nymphs?”</span>—<span class="tei tei-q">“Oh, superlative!”</span> It is thus that a real winner +of souls describes the impostor.<a id="noteref_1836" name="noteref_1836" href="#note_1836"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1836</span></span></a> Even estimable teachers did +not disdain to add to the effect of their lectures by carefully +polished eloquence, an exquisite toilet, and a cultivated dignity. +Such a courtly philosopher was Euphrates, the Syrian Stoic, +whose acquaintance Pliny had made during his term of service in +the East. Euphrates was stately and handsome, with flowing +hair and beard, and a demeanour which excited reverence without +overawing the hearer.<a id="noteref_1837" name="noteref_1837" href="#note_1837"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1837</span></span></a> Irreproachable in his own life, he +condemned sin, but was merciful to the sinner. Pliny, the +amiable man of the world, who had no serious vices to reform, +found Euphrates a charming lecturer, with a subtle and ornate +style which was entirely to his taste. He treats Euphrates as +a rhetorician rather than as a philosopher with a solemn +message to deliver. To serious moralists like Seneca, Musonius, +Plutarch, and Epictetus the showy professor of the art of +arts was an offence. With their lofty conception of the task +of practical philosophy, they could only feel contempt or +indignation for the polished exquisite who trimmed or inflated +his periods to please the ears of fashionable audiences. They all +condemn such performances in almost identical terms. The +mission of true philosophy is to make men examine themselves, +to excite shame and pain and penitence, to reveal a law of life +and moral freedom which may lead to amendment and peace.<a id="noteref_1838" name="noteref_1838" href="#note_1838"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1838</span></span></a> +<span class="tei tei-pb" id="page346">[pg 346]</span><a name="Pg346" id="Pg346" class="tei tei-anchor"></a><span class="tei tei-q">“There is no good in a bath or in a discourse which does not +cleanse.”</span> The true disciple and the true teacher will be too +much absorbed in the gravity of the business to think of the +pleasure of mere style. To make aesthetic effect the object of +such discourses, when the fate of character is at stake, is to +turn the school into a theatre or a music-hall, the philosopher +into a flute-player.<a id="noteref_1839" name="noteref_1839" href="#note_1839"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1839</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The volume and unanimity of these criticisms of the rhetorical +philosopher show that such men abounded; but they also +show that there must have been a great mass of serious teachers +whom they travestied. It has perhaps been too little recognised +that in the first and second centuries there was a great propaganda +of pagan morality running parallel to the evangelism +of the Church.<a id="noteref_1840" name="noteref_1840" href="#note_1840"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1840</span></span></a> The preaching was of very different kinds, +according to the character of the audiences. The preachers, +as we have said, belonged to all the different schools, Stoic or +Platonist, Cynic or Pythagorean; sometimes, like Dion, they +owed little academic allegiance at all. Sometimes the preaching +approached to modern conceptions of its office;<a id="noteref_1841" name="noteref_1841" href="#note_1841"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1841</span></span></a> at others, it +dealt with subjects and used a style unknown to our pulpits.<a id="noteref_1842" name="noteref_1842" href="#note_1842"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1842</span></span></a> +The life of Apollonius of Tyana may be a romance; it +certainly contains many narratives of miracles and wonders +which cast a suspicion upon its historical value. Yet even +a romance must have real facts behind to give it probability, +and the preaching, at least, of Apollonius seems to belong to +the world of reality. Apollonius was probably much nearer +to the true ecclesiastic and priest of modern times than any +ancient preacher. He had been trained in all the philosophies; +he had drunk inspiration from the fountain of all spiritual +religion, the East. He was both a mystic and a ritualist. He +rejoiced in converse with the Brahmans, and he occupied +himself with the revival or reform of the ritual in countless +Greek and Italian temples.<a id="noteref_1843" name="noteref_1843" href="#note_1843"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1843</span></span></a> He had an immense and curious +faith in ancient legend.<a id="noteref_1844" name="noteref_1844" href="#note_1844"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1844</span></span></a> The man who could busy himself +<span class="tei tei-pb" id="page347">[pg 347]</span><a name="Pg347" id="Pg347" class="tei tei-anchor"></a>with the restoration of the true antique form of an obsolete +rite at Eleusis or Athens or Dodona, also held conceptions of +prayer and sacrifice and mystic communion with God, which +might seem irreconcilable with any rigidly formal worship.<a id="noteref_1845" name="noteref_1845" href="#note_1845"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1845</span></span></a> +The ritualist was also the preacher of a higher morality. From +the steps of the temples he used to address great audiences on +their conspicuous faults, as Dion did after him. In the parable +of the sparrow who by his twitter called his brethren to a heap +of spilt grain, he taught the people of Ephesus the duty of +brotherly helpfulness.<a id="noteref_1846" name="noteref_1846" href="#note_1846"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1846</span></span></a> He found Smyrna torn by factious +strife, and he preached a rivalry of public spirit.<a id="noteref_1847" name="noteref_1847" href="#note_1847"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1847</span></span></a> Even at +Olympia, before a crowd intent on the strife of racers and +boxers and athletes, he discoursed on wisdom and courage +and temperance.<a id="noteref_1848" name="noteref_1848" href="#note_1848"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1848</span></span></a> At Rome, under the tyranny of Nero, he +moved from temple to temple exciting a religious revival by +his preaching.<a id="noteref_1849" name="noteref_1849" href="#note_1849"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1849</span></span></a> One text, perhaps, contains a truth for all +generations—<span class="tei tei-q">“My prayer before the altars is—Grant me, ye +Gods, what is my due.”</span><a id="noteref_1850" name="noteref_1850" href="#note_1850"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1850</span></span></a> What effect on the masses such +preaching had we cannot tell—who can tell at any time? But +there are well-attested cases of individual conversion under +pagan preaching. Polemon, the son of a rich Athenian, was +a very dissolute youth who squandered his wealth on low +pleasure. Once, coming from some revel, he burst with his +companions into the lecture room of Xenocrates, who happened +to be discoursing on temperance. Xenocrates calmly continued +his remarks. The tipsy youth listened for a while, +then flung away his garland, and with it also his evil ways;<a id="noteref_1851" name="noteref_1851" href="#note_1851"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1851</span></span></a> +he became the head of the Academy. A similar change was +wrought by the teaching of Apollonius on a debauched youth +of Corcyra, which we need not doubt although it was accompanied +by a miracle.<a id="noteref_1852" name="noteref_1852" href="#note_1852"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1852</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Musonius, another preacher, was a younger contemporary +of Apollonius. His fame as an apostle of the philosophic life +aroused the suspicions of Nero, and he was exiled to Gyarus.<a id="noteref_1853" name="noteref_1853" href="#note_1853"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1853</span></span></a> +<span class="tei tei-pb" id="page348">[pg 348]</span><a name="Pg348" id="Pg348" class="tei tei-anchor"></a>The suspicion may have been confirmed by his intimacy +with Rubellius Plautus and great Stoics like Thrasea.<a id="noteref_1854" name="noteref_1854" href="#note_1854"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1854</span></span></a> He +met with gentler treatment under the Flavians,<a id="noteref_1855" name="noteref_1855" href="#note_1855"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1855</span></span></a> and he probably +saw the reign of Trajan. He is not known to have written +anything. The fragments of his teaching in Stobaeus are +probably drawn from notes of his lectures, as the teaching of +Epictetus has been preserved by Arrian. Musonius is not a +speculative philosopher but a physician of souls. Philosophy +is the way to goodness: goodness is the goal of philosophy. +And philosophy is not the monopoly of an intellectual caste; +it is a matter of precept and practice, not of theory. The true +moral teacher, working on the germ of virtue which there +is in each human soul, thinking only of reforming his disciples, +and nothing of applause, may win them to his ideal. Musonius +fortified the austere Stoic and Cynic precepts by the ascetic +discipline of the Pythagorean school. He taught the forgiveness +of injuries and gentleness to wrongdoers. He is one of the few +in the ancient world who have a glimpse of a remote ideal +of sexual virtue. While his ascetic principles do not lead him +to look askance at honourable marriage, he denounces all +unchastity, and demands equal virtue in man and woman.<a id="noteref_1856" name="noteref_1856" href="#note_1856"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1856</span></span></a> +He was, according to Epictetus, a searching preacher. He spoke +to the conscience, so that each hearer felt as if his own faults +were set before his eyes. His name will go down for ever in the +pages of Tacitus. When the troops of Vespasian and Vitellius +were fighting in the lanes and gardens under the walls of Rome, +Musonius joined the envoys of the Senate, and at the risk of +his life harangued the infuriated soldiery on the blessings of +peace and the horrors of civil war.<a id="noteref_1857" name="noteref_1857" href="#note_1857"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1857</span></span></a> Many of the moral +treatises of Plutarch are probably redacted from notes of +lectures delivered in Rome. As we shall see in a later chapter, +Plutarch is rather a moral director and theologian than a +preacher. But his wide knowledge of human nature, his keen +analysis of character and motive and human weakness, his +spiritual discernment in discovering remedies and sources of +strength, above all his lofty moral ideal, would have made him +a powerful preacher in any age of the world. But it is in +<span class="tei tei-pb" id="page349">[pg 349]</span><a name="Pg349" id="Pg349" class="tei tei-anchor"></a>the discourses of Maximus of Tyre that we have perhaps the +nearest approach in antiquity to our conception of the sermon. +Probably if any of us were asked to explain that conception, +he might say that a sermon was founded on some definite idea +of the relation of man to the Infinite Spirit, that its object +was, on the one hand, to bring man into communion with God, +and, on the other, to teach him his duty to his fellowmen and +to himself. The discourses of Maximus have all these +characteristics. Maximus of Tyre is little known now, and +although to the historian of thought and moral life he is +attractive, he has not the strength of a great personality. Yet, +along with Plutarch, he shows us paganism at its best, striving +to reform itself, groping after new sources of spiritual strength, +trying to wed new and purer spiritual ideals to the worn-out +mythology of the past. Maximus is very much in the position +of one of our divines who finds himself bound in duty to edify +the spiritual life of his flock, without disowning the religious +traditions of the past, and without refusing to accept the ever-broadening +revelation of God. Some of his discourses may +seem to us frigid and scholastic, with a literary rather than +a religious interest. But in others, there is a combination of a +systematic theology with a mystic fervour and a moral purpose, +which seems hardly to belong to the ancient world.<a id="noteref_1858" name="noteref_1858" href="#note_1858"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1858</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +In his oration to the Alexandrians,<a id="noteref_1859" name="noteref_1859" href="#note_1859"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1859</span></span></a> Dion Chrysostom speaks +with unwonted asperity of the Cynics, haranguing with coarse +buffoonery a gaping crowd in the squares and alleys or in the +porches of the temples. He thinks that these men are doing +no good, but rather bringing the name of philosophy into +contempt. It is hardly necessary to remind the reader that +this view of the Cynic profession was very general in that age. +The vulgar Cynic, with his unkempt beard, his mantle, wallet, +and staff, his filth and rudeness and obscenity, insulting every +passer-by with insolent questions, exchanging coarse jests and +jeers with the vagabond mob which gathers at his approach, +is the commonest figure in Greek and Roman literature of the +time. The <span class="tei tei-q">“mendicant monks”</span> of paganism have been painted +with all the vices of the dog and ape by Martial and Petronius +<span class="tei tei-pb" id="page350">[pg 350]</span><a name="Pg350" id="Pg350" class="tei tei-anchor"></a>and Seneca, by Dion and Athenaeus and Alciphron and +Epictetus, above all by Lucian.<a id="noteref_1860" name="noteref_1860" href="#note_1860"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1860</span></span></a> The great foe of all extravagance +or enthusiasm in religion and philosophy fastened on +the later followers of Diogenes with peculiar bitterness. His +hostility, we may surmise, is directed not against their tenets, +but their want of decent culture. In the <span class="tei tei-hi"><span style="font-style: italic">Banquet</span></span>, the Cynic +Alcidamas is drawn with a coarse vigour of touch which is +intended to match the coarseness of the subject. He bursts +into the dinner-party of Aristaenetus uninvited, to the terror +of the company, ranges about the room, snatching tit-bits +from the dishes as they pass him, and finally sinks down +upon the floor beside a mighty flagon of strong wine. He +drinks to the bride in no elegant fashion, challenges the +jester to fight, and, when the lamp is extinguished in the +obscene tumult, is finally found trying to embrace the +dancing girl.<a id="noteref_1861" name="noteref_1861" href="#note_1861"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1861</span></span></a> But Lucian’s bitterest attack on the class is +perhaps delivered in the dialogue entitled the <span class="tei tei-hi"><span style="font-style: italic">Fugitives</span></span>. +Philosophy, in the form of a woman bathed in tears, appears +before the Father of the gods. That kindly potentate is +affected by her grief, and inquires the cause of it. Philosophy, +who had been commissioned by Zeus to bring healing and +peace to human life in all its confusion and ignorance and +violence, then unfolds the tale of her wrongs.<a id="noteref_1862" name="noteref_1862" href="#note_1862"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1862</span></span></a> It is a +picture of vulgar pretence, by which her fair name has been +besmirched and disgraced. Observing the love and reverence +which her true servants may win from men, a base crew of +ignorant fellows, trained in the lowest handicrafts, have forsaken +them, to assume the garb and name of her real followers.<a id="noteref_1863" name="noteref_1863" href="#note_1863"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1863</span></span></a> +It is a pleasant change from a life of toil and danger and +hardship, to an easy vagabond existence, nor is the transformation +difficult. A cloak and a club, a loud voice and a +brazen face and a copious vocabulary of scurrilous abuse, +these are all the necessary equipment. Impudent assurance +has its usual success with the crowd, who are unable to see +through the disguise. If any one attempts to challenge the +<span class="tei tei-pb" id="page351">[pg 351]</span><a name="Pg351" id="Pg351" class="tei tei-anchor"></a>claims of the impostors, he is answered with a blow or a taunt. +And thus by terrorism or deceit, they usurp the respect which +is due to the real philosopher, and manage to live in plenty and +even in luxury. Nor is this the worst. For these pretended +ascetics, who profess to scorn delights, and to endure all +manner of hardness, are really coarse common sensualists, +who go about corrupting and seducing. Many of them heap +up a fortune in their wanderings, and then bid farewell to scrip +and cloak and the tub of Diogenes. And so plain unlearned +men come to regard the very name of philosophy with hatred +and contempt, and all her work is undone, like another +Penelope’s web.<a id="noteref_1864" name="noteref_1864" href="#note_1864"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1864</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Even the stoutest defender of the Cynic movement, as a +whole, feels constrained to admit that the charges against the +Cynics were, perhaps, in many cases, true.<a id="noteref_1865" name="noteref_1865" href="#note_1865"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1865</span></span></a> It was a movement +peculiarly attractive to the lawless, restless hangers-on +of society, who found in an open defiance of social restraints +and a wandering existence, a field of licence and a chance of +gain. Some of the great Cynics, indeed, were interested in +physical speculation, and were widely cultivated men.<a id="noteref_1866" name="noteref_1866" href="#note_1866"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1866</span></span></a> But +the Cynic movement, as a whole, rested on no scientific tradition, +and the most serious and effective preacher of its doctrine +needed only a firm hold of a few simple truths, with a command +of seizing and incisive phrase.<a id="noteref_1867" name="noteref_1867" href="#note_1867"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1867</span></span></a> There was no professional +barrier to exclude the ignorant and corrupt pretender. +For the Cynics, from the very nature of their mission and +their aims, never formed an organised school or society. +Each went his own way in complete detachment. To the +superficial observer, the only common bond and characteristic +were the purely external marks of dress and rough +bearing and ostentatious contempt for the most ordinary +comforts and decencies of life, which could easily be assumed +by the knave and the libertine. Hence, as time went on, +although good Cynics, like Demonax or Demetrius, acquired +a deserved influence, yet the greed, licentiousness, and brutal +<span class="tei tei-pb" id="page352">[pg 352]</span><a name="Pg352" id="Pg352" class="tei tei-anchor"></a>violence of others brought great discredit on the name. +Epictetus, who had a lofty ideal of the Cynic preacher +as an ambassador of God, lays bare the coarse vices of the +pretender to that high service with an unsparing hand.<a id="noteref_1868" name="noteref_1868" href="#note_1868"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1868</span></span></a> It is +evident, however, that certain of the gravest imputations, +which had been developed by prurient imaginations, were, by +an unwholesome tradition, levelled at even the greatest and best +of the Cynics.<a id="noteref_1869" name="noteref_1869" href="#note_1869"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1869</span></span></a> And S. Augustine, in referring to these foul +charges, affirms, with an honourable candour, that they could +not be truly made against the Cynics of his own day.<a id="noteref_1870" name="noteref_1870" href="#note_1870"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1870</span></span></a> Moreover, +the Roman nature never took very kindly, even in some +of the cultivated circles, to anything under the name of +philosophy.<a id="noteref_1871" name="noteref_1871" href="#note_1871"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1871</span></span></a> Even M. Aurelius could not altogether disarm +the suspicion with which it was regarded. And the revolt of +Avidius Cassius was to some extent an outburst of impatience +with the doctrinaire spirit of the <span class="tei tei-hi"><span style="font-style: italic">philosopha anicula</span></span>, as Cassius +dared to call him.<a id="noteref_1872" name="noteref_1872" href="#note_1872"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1872</span></span></a> And there were many things in the Cynic +movement which specially tended to provoke the ordinary +man. It threw down the gauntlet to a materialised age. It +preached absolute renunciation of all social ties and duties, and +of all the pleasures and refinements with which that society +had surrounded itself. In an age which, even on its tomb-stones, +bears the stamp of a starched conventionality and +adherence to use and wont, the Cynic was a defiant rebel +against all social restraints. In an age which was becoming +ever more superstitious, he did not shrink from attacking the +faith in the gods, the efficacy of the mysteries, the credit of +the most ancient oracles.<a id="noteref_1873" name="noteref_1873" href="#note_1873"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1873</span></span></a> And, finally, while philosophy in +general after Domitian found support and patronage at the +imperial court, no emperor gave his countenance to the Cynics +till the Syrian dynasty of the third century.<a id="noteref_1874" name="noteref_1874" href="#note_1874"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1874</span></span></a> We have here +surely a sufficient accumulation of reasons for hesitating to +<span class="tei tei-pb" id="page353">[pg 353]</span><a name="Pg353" id="Pg353" class="tei tei-anchor"></a>accept the wholesale condemnation of a class of men who, +instead of disarming opposition, rather plumed themselves on +provoking it. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +A good example of the merciless, and not altogether +scrupulous fashion in which the Cynics were handled by contemporaries +is to be found in Lucian’s piece on the death of +Peregrinus.<a id="noteref_1875" name="noteref_1875" href="#note_1875"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1875</span></span></a> Peregrinus was a native of Parium on the Propontis, +and a man of fortune. He loved to call himself +Proteus, and, indeed, the strange vicissitudes of his career +justified his assumption of the name.<a id="noteref_1876" name="noteref_1876" href="#note_1876"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1876</span></span></a> On reaching manhood, +he wandered from land to land, and in Palestine he joined a +Christian brotherhood, in which he rose to a commanding +influence, which drew down the suspicion of the government, +and he was thrown for a time into prison.<a id="noteref_1877" name="noteref_1877" href="#note_1877"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1877</span></span></a> His persecution +called forth, as Lucian ungrudgingly admits, all the fearless +love and charity of the worshippers of <span class="tei tei-q">“the crucified Sophist.”</span> +Released by a philosophic governor of the type of Gallio, he +gave up the remnant of his paternal property, amounting to +fifteen talents, to his native city.<a id="noteref_1878" name="noteref_1878" href="#note_1878"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1878</span></span></a> Peregrinus had already +assumed the peculiar dress of the Cynic, and set out on fresh +wanderings, having, from some difference on a point of ritual, +severed his connection with the Christian brotherhood. He +then came under the influence of an Egyptian ascetic and of +the mysticism of the East. In a visit to Italy he acquired +celebrity by his fierce invectives, which did not spare even +the blameless and gentle Antoninus Pius.<a id="noteref_1879" name="noteref_1879" href="#note_1879"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1879</span></span></a> The Emperor himself +paid little heed to him, but the prefect of the city thought +that Rome could well spare such a philosopher, and Peregrinus +was obliged to return to the East. Henceforth Greece, and +especially Elis, was the scene of his labours. He abated +none of his energy, dealing out his denunciations impartially, +and not sparing even the philosophic millionaire Herodes +Atticus for providing the visitors to Olympia with the luxury +of pure water.<a id="noteref_1880" name="noteref_1880" href="#note_1880"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1880</span></span></a> He even tried to stir up Greece to armed +revolt. His fame and power among the Cynic brotherhood +were at their height, or perhaps beginning to wane, when +<span class="tei tei-pb" id="page354">[pg 354]</span><a name="Pg354" id="Pg354" class="tei tei-anchor"></a>he conceived the idea of electrifying the world and giving a +demonstration of the triumph of philosophy even over death +by a self-immolation at Olympia. There, before the eyes of +men gathered from all quarters, like Heracles, the great Cynic +exemplar, on Mount Oeta, he resolved to depart in the blaze +and glory of the funeral pyre kindled by his own hand. And +perhaps some rare lettered Cynic brother set afloat a Sibylline +verse, such as abounded in those days, bidding men prepare to +revere another hero, soon to be enthroned along with Heracles +in the broad Olympus. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Such a career, ambiguous, perhaps, on the most charitable +construction, attracted the eye of the man who sincerely +believed, under all his persiflage, that both the religion and the +philosophy of the past were worn out, and were now being +merely exploited by coarse adventurers for gain or ambition. +Moreover, the Philoctetes of the Cynic Heracles, his pupil +Theagenes, was attracting great audiences in the Gymnasium +of Trajan at Rome.<a id="noteref_1881" name="noteref_1881" href="#note_1881"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1881</span></span></a> The self-martyrdom of their chief +had given a fresh inspiration to the Cynic brotherhood. +Who knows but a legend may gather round his name, altars +may be raised to him, and the ancient glamour of the +<span class="tei tei-q">“flashing Olympus”</span> will lend itself to glorify the uncultivated +crew who profane the name of philosophy, and are an +offence to culture? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +There is no mistaking the cold merciless spirit in which +Lucian, by his own avowal, addressed himself to the task of +exposing what he genuinely believed to be a feigned enthusiasm. +Even the lover of Lucian receives a kind of shock from +the occasional tone of almost cruel hardness in his treatment of +the Cynic apostle. When Lucian’s narrative of the youthful +enormities of Peregrinus is analysed, it is perceived that the +accuser is anonymous, and that other names and particulars +are carefully suppressed.<a id="noteref_1882" name="noteref_1882" href="#note_1882"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1882</span></span></a> For the gravest charges of youthful +depravity no proof or authority is given; they seem to be the +offspring of that prurient gossip which can assail any character. +They are the charges which were freely bandied about in the +age of Pericles and M. Aurelius, in the age of Erasmus and the +age of Milton. There must have been something at least +<span class="tei tei-pb" id="page355">[pg 355]</span><a name="Pg355" id="Pg355" class="tei tei-anchor"></a>remarkable and fascinating, although marred by extravagance,<a id="noteref_1883" name="noteref_1883" href="#note_1883"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1883</span></span></a> +about the man who became a great leader and prophet among +the Christians of Palestine, and who was almost worshipped +as a god. When he was thrown into jail, their widows and +orphans watched by the gates; his jailers were bribed to admit +some of the brethren to console his solitude; large sums were +collected from the cities of Asia for his support and defence.<a id="noteref_1884" name="noteref_1884" href="#note_1884"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1884</span></span></a> +The surrender of his paternal property to his native city, an +act of generosity which had many parallels in that age, is +attributed to no higher motive than the wish to hush up a +rumour that Peregrinus had murdered his father. The charge +apparently rested on nothing more substantial than malignant +gossip.<a id="noteref_1885" name="noteref_1885" href="#note_1885"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1885</span></span></a> The migration of Peregrinus from the Christian to +the Cynic brotherhood was not so startling in that age as it +may appear to us. Transitions to and fro were not uncommon +between societies which had the common bond of asceticism +and contempt for the world.<a id="noteref_1886" name="noteref_1886" href="#note_1886"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1886</span></span></a> Moreover, Lucian, with all his +delicate genius, had little power of understanding the force +of religious enthusiasm. It is pretty clear that Peregrinus +was not an ordinary Cynic; he had felt the spell of Oriental +and Pythagorean mysticism. His Cynicism was probably +tinctured with a religion of the same type as that of Apollonius +of Tyana.<a id="noteref_1887" name="noteref_1887" href="#note_1887"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1887</span></span></a> And it is his failure to appreciate the fervour of +this mystical elation in Peregrinus and his disciples which +misled Lucian, and makes his narrative misleading. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Lucian suggests that, when he visited Olympia for the +fourth time, he found that the influence of Peregrinus was +on the wane.<a id="noteref_1888" name="noteref_1888" href="#note_1888"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1888</span></span></a> Yet even from Lucian’s own narrative it is +clear that Peregrinus and his doings were attracting almost as +much attention as the games. On Lucian’s arrival, the first thing +he heard was a rumour that the great Cynic had resolved to +die upon a flaming pyre, like the hero who was the mythic +patron of the school. Peregrinus professed that by his +self-<span class="tei tei-pb" id="page356">[pg 356]</span><a name="Pg356" id="Pg356" class="tei tei-anchor"></a>immolation he was going to teach men, in the most impressive +way, to make light of death. And many a Cynic sermon was +evidently delivered on the subject, the greatest preacher being +Theagenes, for whom Lucian displays a particular aversion. +There were, of course, many sceptics like Lucian himself. And +it is in the mouth of one of these enemies of the sect, in reply +to Theagenes, that Lucian has put the defamatory version of +the life of Peregrinus,<a id="noteref_1889" name="noteref_1889" href="#note_1889"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1889</span></span></a> to which we have referred. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Lucian assumes from the first that the self-martyrdom of +Peregrinus was prompted by mere vulgar love of notoriety.<a id="noteref_1890" name="noteref_1890" href="#note_1890"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1890</span></span></a> +Yet it is quite possible that this is an unfair judgment. The +Stoic school, with which the Cynics had such a close affinity, +allowed that, in certain circumstances, suicide might be not +only a permissible, but a meritorious, nay, even a glorious act +of self-liberation.<a id="noteref_1891" name="noteref_1891" href="#note_1891"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1891</span></span></a> Seneca had often looked gladly to it as +the ever open door of escape from ignominy or torture. The +brilliant Stoic Euphrates, the darling of Roman society, weary +of age and disease, sought and obtained the permission of +Hadrian to drink the hemlock.<a id="noteref_1892" name="noteref_1892" href="#note_1892"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1892</span></span></a> And that emperor himself, +in his last sickness, begged the drug from his physician who +killed himself to escape compliance.<a id="noteref_1893" name="noteref_1893" href="#note_1893"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1893</span></span></a> Diogenes had handed +the dagger to his favourite pupil, Antisthenes, when tortured +by disease.<a id="noteref_1894" name="noteref_1894" href="#note_1894"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1894</span></span></a> The burden of the Cynic preaching was the +nothingness of the things of sense and contempt for death. +Is it not possible that what Lucian heard from the lips of +Peregrinus himself was true, and that he wished, it may be +with mingled motives, by his own act to show men how to +treat with indifference the last terror of humanity? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +That the end of Peregrinus was surrounded by superstition +and magnified by grandiose effects is more than probable. +Such things belonged to the spirit of the age. And the calm, +critical good sense of Lucian, which had no sympathy with +these weaknesses, saw nothing in the scene but calculating +imposture. Already oracles were circulating in which +Pere<span class="tei tei-pb" id="page357">[pg 357]</span><a name="Pg357" id="Pg357" class="tei tei-anchor"></a>grinus appears as the phœnix, rising unscathed and rejuvenescent +from the pyre, predicting that he is to be a guardian spirit +of the night, that altars will rise in his honour, and that he +will perform miracles of healing. Theagenes blazed abroad a +Sibylline verse which bade men, <span class="tei tei-q">“when the greatest of the +Cynics has come to lofty Olympus, to honour the night-roaming +hero who is enthroned beside Hephaestus and the +princely Hector.”</span><a id="noteref_1895" name="noteref_1895" href="#note_1895"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1895</span></span></a> Lucian found himself wedged in a dense +crowd who came to hear the last apology of the Cynic +apostle. Some were applauding, and some denouncing him +as an impostor. Lucian could hear little in the melée. But +now and then, above the roar, he could hear the pale, +tremulous old man tell the surging crowd that, having lived +like Heracles, he must die like Heracles, and mingle with the +ether, <span class="tei tei-q">“bringing a golden life to a golden close.”</span><a id="noteref_1896" name="noteref_1896" href="#note_1896"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1896</span></span></a> Lucian +thought his paleness was due to terror at the nearness of his +self-imposed death. It was more probably the result of +ascetic fervour and overstrained excitement. The spectacle +sent Lucian away in a fit of rather cruel laughter.<a id="noteref_1897" name="noteref_1897" href="#note_1897"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1897</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The closing scene, which took place two or three miles +from Olympia, was ordered with solemn religious effect. It +evidently impressed even the sceptic’s imagination. A high +pyre had been prepared, with torches and faggots ready. As +the moon rose, the voluntary victim appeared in the garb of +his sect, surrounded by his leading disciples. He then disrobed +himself, flung incense on the flame, and, turning to the +south, cried aloud—<span class="tei tei-q">“Daemons of my father and my mother +graciously receive me.”</span> After these words, he leapt into the +blaze which at once enveloped him, and he was seen no more.<a id="noteref_1898" name="noteref_1898" href="#note_1898"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1898</span></span></a> +The Cynic brothers stood long gazing into the pyre in silent +grief, until Lucian aroused their anger by some jeers, not, perhaps, +in the best taste. On his way back to Olympia, he pondered +on the follies of men, and the craving for empty fame.<a id="noteref_1899" name="noteref_1899" href="#note_1899"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1899</span></span></a> To +Lucian there was nothing more in the tragic scene than that. +And he amused himself by the way with the creation of a +myth, and watching how it would grow. To some who met +<span class="tei tei-pb" id="page358">[pg 358]</span><a name="Pg358" id="Pg358" class="tei tei-anchor"></a>him on the road, too late for the spectacle, he told how, as +the pyre burst into flame, there was a great earthquake accompanied +by subterranean thunder, and a vulture rose from the +fire, proclaiming in a high human voice, as it winged its way +heavenwards, <span class="tei tei-q">“I have left earth behind, and I go to Olympus.”</span><a id="noteref_1900" name="noteref_1900" href="#note_1900"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1900</span></span></a> +The poor fools, on whose credulity Lucian was rather heartlessly +playing, with a shudder of awe fell to questioning him +whether the bird flew to the east or the west. And, on his +return to Olympia, he was rewarded in the way he liked best, +by finding the tale which he had cradled already full grown. +A venerable man, whom he encountered, related that with his +own eyes he had seen the vulture rising from the pyre, and +added that he had just met Peregrinus himself walking in the +<span class="tei tei-q">“seven-voiced cloister,”</span> clothed in white raiment, and with a +chaplet of olive on his head.<a id="noteref_1901" name="noteref_1901" href="#note_1901"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1901</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Lucian’s picture of the death of Peregrinus, whatever we +may think of its fairness and discernment, is immensely +valuable for many things besides the light which it casts on +Lucian’s attitude to all forms of extravagance and superstition. +In spite of his contempt for them, he himself reveals that the +Cynics were a great popular force. We see also that Cynicism +was, in spite of its generally deistic spirit, sometimes leagued +with real or affected religious sentiment. As to the real +character of Peregrinus, there is reason to believe that Lucian +did not read it aright. The impression which the Cynic made +on Aulus Gellius was very different. When Gellius was at +Athens in his student days, he used often to visit Peregrinus, +who was then living in a little hut in the suburbs, and he found +the Cynic’s discourses profitable and high-toned. In particular, +Peregrinus used to tell his hearers that the chance of apparent +evasion or concealment would never tempt the wise man to sin. +Concealment was really impossible, for, in the words of +Sophocles, <span class="tei tei-q">“Time, the all-seeing, the all-hearing, lays bare all +secrets.”</span> Evidently Peregrinus had other admirers besides the +Cynic brethren who hailed his apotheosis at Olympia.<a id="noteref_1902" name="noteref_1902" href="#note_1902"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1902</span></span></a> Who +can draw the line, in such an age, between the fanatic and +the impostor? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The bitterness with which Lucian assails the Cynics +<span class="tei tei-pb" id="page359">[pg 359]</span><a name="Pg359" id="Pg359" class="tei tei-anchor"></a>of his day, while it was justified by the scandalous morals +of a certain number, is also a testimony to the world-wide +influence of the sect. The ranks of these rude field-preachers +would not have attracted so many impostors if the +profession had not commanded great power and influence over +the masses. The older Cynicism, which sprang from the +simpler and more popular aspect of the Socratic teaching, had +long disappeared. Its place was taken by the Stoic system, +which gave a broad and highly elaborated scientific basis to the +doctrine of the freedom and independence of the virtuous will. +The rules of conduct were deduced from a well-articulated theory +of the universe and human nature, and they were expounded +with all the dexterity of a finished dialectic. The later +Stoicism, as we have seen, like the other schools, tended to +neglect theory, in the effort to form the virtuous character—a +tendency which is seen at its height in Musonius and +Epictetus. But, as Stoicism became less scientific, it inclined +to return more and more to the spirit and method of the +older Cynicism. The true, earnest Cynic seems to be almost +the philosophic ideal of Epictetus. Thus it was that, in the +first century after Christ, Cynicism emerged from its long +obscurity to take up the part of a rather one-sided popular +Stoicism. It was really pointed or sensational preaching of a +few great moral truths, common to all the schools, which the +condition of society urgently called for.<a id="noteref_1903" name="noteref_1903" href="#note_1903"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1903</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The ideal of the Cynic life has been painted with gentle +enthusiasm by Epictetus.<a id="noteref_1904" name="noteref_1904" href="#note_1904"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1904</span></span></a> The true Cynic is a messenger from +Zeus, to tell men that they have wandered far from the right +way, that they are seeking happiness in regions where +happiness is not to be found. It is not to be found in the +glory of consulships, or in the Golden House of Nero.<a id="noteref_1905" name="noteref_1905" href="#note_1905"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1905</span></span></a> It +lies close to us, yet in the last place where we ever seek it, +in ourselves, in the clear vision of the ruling faculty, in +freedom from the bondage to imagined good, to the things of +sense.<a id="noteref_1906" name="noteref_1906" href="#note_1906"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1906</span></span></a> This preaching was also to be preaching by example. +<span class="tei tei-pb" id="page360">[pg 360]</span><a name="Pg360" id="Pg360" class="tei tei-anchor"></a>The gospel of renunciation has been discredited from age to age +when it has come from the lips of a man lapped in downy +comfort, who never gave up anything in his life, and who indolently +points his flock to the steep road which he never means +to tread with his own feet. But the Cynic of Epictetus, with +a true vocation, could point to himself, without home or wife +or children, without a city, without possessions, having forsaken +all for moral freedom.<a id="noteref_1907" name="noteref_1907" href="#note_1907"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1907</span></span></a> He has done it at the call of God, +not from mere caprice, or a fancy to wander lawlessly on the +outskirts of society.<a id="noteref_1908" name="noteref_1908" href="#note_1908"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1908</span></span></a> He has done it because the condition of +the world demands such stern self-restraint in the chief who +would save the discipline of an army engaged in desperate +battle. It is a combat like the Olympian strife which he has +to face, and woe to him who enters the lists untrained and +unprepared.<a id="noteref_1909" name="noteref_1909" href="#note_1909"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1909</span></span></a> The care of wife and children is not for one who +has laid upon him the care of the family of man, who has to +console and admonish, and guide them into the right way.<a id="noteref_1910" name="noteref_1910" href="#note_1910"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1910</span></span></a> +All worldly loves and entanglements must be put aside by one +who claims to be the <span class="tei tei-q">“spy and herald of God.”</span> The Cynic is +the father of all men; the men are his sons, the women his +daughters.<a id="noteref_1911" name="noteref_1911" href="#note_1911"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1911</span></span></a> When he rebukes them, it is as a father in God, +a minister of Zeus. Nor may he take a part in the government +of any earthly state, which is a petty affair in comparison +with the ministry with which he is charged. How should he +meddle with the administration of Athens or Corinth, who has +to deal with the moral fortunes of the whole commonwealth of +man.<a id="noteref_1912" name="noteref_1912" href="#note_1912"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1912</span></span></a> Possessing in himself the secret of happiness and woe, +he never descends into the vulgar contest, where he may be +overcome by the vilest and poorest spirits, for objects which +he has trained himself to regard as absolutely indifferent or +worthless. And so, he is proof against the spitefulness of +fortune and the baseness or violence of man. He will calmly +suffer blows or insults as sent by Zeus, just as Heracles bore +cheerfully and triumphantly the toils which were laid on him +by Eurystheus. The true Cynic will even love those who +buffet and insult him.<a id="noteref_1913" name="noteref_1913" href="#note_1913"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1913</span></span></a> He will also resemble his patron hero +<span class="tei tei-pb" id="page361">[pg 361]</span><a name="Pg361" id="Pg361" class="tei tei-anchor"></a>in the fresh comely strength of his body, which is the gift of +temperance and long days passed under the open sky.<a id="noteref_1914" name="noteref_1914" href="#note_1914"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1914</span></span></a> Above +all, he will have a conscience clearer than the sun, so that, at +peace with himself and having assurance of the friendship of the +gods, he may be able to speak with all boldness to his brothers +and his children.<a id="noteref_1915" name="noteref_1915" href="#note_1915"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1915</span></span></a> This was the kind of moral ministry which +was needed by the age, and, in spite of both undeserved calumny, +and the real shame of many corrupt impostors in its ranks, the +missionary movement of Cynicism was one of undoubted power +and range. The resemblance, in many points, of the Cynics to +the early Christian monks and ascetics has been often noticed, +and men sometimes passed from the one camp to the other +without any violent wrench.<a id="noteref_1916" name="noteref_1916" href="#note_1916"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1916</span></span></a> The rhetor Aristides, in a +fierce attack on the Cynic sect, makes it a reproach that they +have much in common with <span class="tei tei-q">“the impious in Palestine.”</span> Tatian, +and others of the Gnostic ascetics, were in close connection +with leading Cynics.<a id="noteref_1917" name="noteref_1917" href="#note_1917"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1917</span></span></a> How easily they were absorbed into +the bosom of the Church we can see from the tale of +Maximus, an Egyptian Cynic of the fourth century, who +continued to wear the distinctive marks of the philosophic +brotherhood, till he was installed as bishop of Constantinople.<a id="noteref_1918" name="noteref_1918" href="#note_1918"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1918</span></span></a> +And the contemporary eulogies of Cynic virtue by John +Chrysostom and Themistius testify at once to the importance of +a movement the strength of which was not spent till after the +fall of the Western Empire, and to its affinities for the kindred +movement of Christian asceticism. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +These <span class="tei tei-q">“ambassadors of God,”</span> as they claimed to be, cared +little, like S. Paul, for <span class="tei tei-q">“the wisdom of the world,”</span> or for the +figments of the poets, and those great cosmic theories which +enabled Seneca to sustain or rekindle his moral faith. With +rare exceptions, such as Oenomaus of Gadara, they seldom +committed their ideas to writing.<a id="noteref_1919" name="noteref_1919" href="#note_1919"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1919</span></span></a> For the serried dialectic +of the Stoics they substituted the sharp biting epigram and +lively repartee, in which even the gentle Demonax indulged.<a id="noteref_1920" name="noteref_1920" href="#note_1920"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1920</span></span></a> +Demetrius, who saw the reigns of both Caligula and Domitian,<a id="noteref_1921" name="noteref_1921" href="#note_1921"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1921</span></span></a> +was a man of real power and distinction. He was revered by +<span class="tei tei-pb" id="page362">[pg 362]</span><a name="Pg362" id="Pg362" class="tei tei-anchor"></a>Seneca as a moral teacher of remarkable influence, <span class="tei tei-q">“a great man +even if compared with the greatest,”</span><a id="noteref_1922" name="noteref_1922" href="#note_1922"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1922</span></span></a> who lived up to the +severest counsels which he addressed to others. He would bear +cold and nakedness and hard lodging with cheerful fortitude, +he was a man whom not even the age of Nero could corrupt. +His poverty was genuine, and he would never beg.<a id="noteref_1923" name="noteref_1923" href="#note_1923"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1923</span></span></a> He +set little store by philosophical theory, in comparison with +diligent application of a few tried and well-conned precepts.<a id="noteref_1924" name="noteref_1924" href="#note_1924"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1924</span></span></a> +Yet he had the brand of culture, and once, when his taste was +offended by a bad, tactless reader, who was ruining a passage +in the <span class="tei tei-hi"><span style="font-style: italic">Bacchae</span></span>, he snatched the book from his hands and tore +it in pieces.<a id="noteref_1925" name="noteref_1925" href="#note_1925"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1925</span></span></a> Although he disdained the trimmed, artificial +eloquence of the schools, he had the fire and impetus of the +true orator.<a id="noteref_1926" name="noteref_1926" href="#note_1926"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1926</span></span></a> With little taste for abstract musings, he consoled +the last hours of Thrasea in prison with a discourse on +the nature of the soul and the mystery of its severance from +the body at death.<a id="noteref_1927" name="noteref_1927" href="#note_1927"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1927</span></span></a> He formed a close alliance for a time with +that roaming hierophant of philosophy, Apollonius of Tyana, +the bond between them being probably a common asceticism +and a common hatred of the imperial tyranny.<a id="noteref_1928" name="noteref_1928" href="#note_1928"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1928</span></span></a> For Demetrius, +if not a revolutionary, was a leader of the philosophic opposition, +which assailed the emperors, not so much in their political +capacity, as because they too often represented and stimulated +the moral lawlessness and materialism of the age. Our +sympathies must be with Demetrius when he boldly faced the +dangerous scowl of Nero with the <span class="tei tei-hi"><span style="font-style: italic">mot</span></span>, <span class="tei tei-q">“You threaten me with +death, but nature threatens you.”</span><a id="noteref_1929" name="noteref_1929" href="#note_1929"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1929</span></span></a> But our sympathies will +be rather with Vespasian, the plain old soldier, who, when +Demetrius openly insulted him, treated the <span class="tei tei-q">“Cynic bark”</span> with +quiet contempt.<a id="noteref_1930" name="noteref_1930" href="#note_1930"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1930</span></span></a> In truth, the Flavian emperors, till the expulsion +of the philosophers by Domitian, seem to have been on +the whole indulgent to the outspoken freedom of the Cynics.<a id="noteref_1931" name="noteref_1931" href="#note_1931"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1931</span></span></a> +Occasionally, however, the daring censor had, in the interests of +<span class="tei tei-pb" id="page363">[pg 363]</span><a name="Pg363" id="Pg363" class="tei tei-anchor"></a>authority, to be restrained. Once, when Titus was in the +theatre, with the Jewess Berenice by his side, a Cynic, bearing +the name of the founder of the sect, gave voice in a long +bitter oration to popular feeling against what was regarded as +a shameful union. This Cynic John the Baptist, got off with +a scourging.<a id="noteref_1932" name="noteref_1932" href="#note_1932"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1932</span></span></a> A comrade named Heros, however, repeated the +offensive expostulation, and lost his head. Peregrinus, for a +similar attack on Antoninus Pius, was quietly warned by the +prefect to leave the precincts of Rome. In the third century +there was a great change in the political fortunes and attitude +of the sect; Cynics are even found basking in imperial +favour, and lending their support to the imperial power.<a id="noteref_1933" name="noteref_1933" href="#note_1933"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1933</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Cynics, from the days of Antisthenes, had poured +contempt on the popular religion and the worship of material +images of the Divine. They were probably the purest +monotheists that classical antiquity produced.<a id="noteref_1934" name="noteref_1934" href="#note_1934"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1934</span></span></a> Demetrius +is almost Epicurean in his belief in eternal Fate, and his contempt +for the wavering wills and caprices which mythological +fancy ascribed to the Olympian gods.<a id="noteref_1935" name="noteref_1935" href="#note_1935"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1935</span></span></a> Demonax, the +mildest and most humane member of the school in imperial +times, refused to offer sacrifices or even to seek initiation +in the Mysteries of Eleusis.<a id="noteref_1936" name="noteref_1936" href="#note_1936"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1936</span></span></a> When he was impeached for +impiety before the Athenian courts, he replied that, as for +sacrifices, the Deity had no need of them, and that touching +the Mysteries, he was in this dilemma: if they contained +a revelation of what was good for men, he must in duty +publish it; if they were bad and worthless, he would feel +equally bound to warn the people against the deception. +But the most fearless and trenchant assailant of the popular +theology among the Cynics was Oenomaus of Gadara, in the +reign of Hadrian.<a id="noteref_1937" name="noteref_1937" href="#note_1937"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1937</span></span></a> Oenomaus rejected, with the frankest scorn, +the anthropomorphic fables of heathenism. In particular, he +directed his fiercest attacks against the revival of that faith +in oracles and divination which was a marked characteristic +of the Antonine age. Plutarch, in a charming walk +<span class="tei tei-pb" id="page364">[pg 364]</span><a name="Pg364" id="Pg364" class="tei tei-anchor"></a>round the sights of Delphi, in which he acts as cicerone, +describes a Cynic named Didymus as assailing the influence +of oracles on human character.<a id="noteref_1938" name="noteref_1938" href="#note_1938"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1938</span></span></a> But Oenomaus, as we know +him from Eusebius, was a far more formidable and more +pitiless iconoclast than Didymus. He constructed an elaborate +historical demonstration to show that the oracles were inspired +neither by the gods nor by daemons, but were a very human +contrivance to dupe the credulous. And in connection with +the subject of oracles, he dealt with the question of free-will, +and asserted man’s inalienable liberty, and the responsibility +for all his actions which is the necessary concomitant of +freedom. Oenomaus treated Dodona and Delphi with such +jaunty disrespect that, at the distance of a century and a +half, his memory aroused the anger of Julian to such a degree, +that the imperial champion of paganism could hardly find +words strong enough to express his feelings.<a id="noteref_1939" name="noteref_1939" href="#note_1939"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1939</span></span></a> Oenomaus is +a wretch who is cutting at the roots, not only of all reverence +for divine things, but of all those moral instincts implanted +in our souls by God, which are the foundation of all right +conduct and justice. For such fellows no punishment could +be too severe; they are worse than brigands and wreckers.<a id="noteref_1940" name="noteref_1940" href="#note_1940"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1940</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The resolute rejection of the forms of popular worship, and +of the claims of divination, is hardly less marked in the mild +and tolerant Demonax.<a id="noteref_1941" name="noteref_1941" href="#note_1941"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1941</span></span></a> Demonax, whose life extended probably +from 50 to 150 <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span>,<a id="noteref_1942" name="noteref_1942" href="#note_1942"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1942</span></span></a> sprang from a family in Cyprus of +some wealth and distinction, and had a finished literary culture.<a id="noteref_1943" name="noteref_1943" href="#note_1943"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1943</span></span></a> +But he had conceived from childhood a passion for the philosophic +life, according to the ideal of that age. His teachers +were Cynics or Stoics, but in speculative opinion he was +broadly Eclectic. In his long life he had associated with Demetrius +and Epictetus, Apollonius and Herodes Atticus.<a id="noteref_1944" name="noteref_1944" href="#note_1944"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1944</span></span></a> When +asked once who was his favourite philosopher, he replied that +he reverenced Socrates, admired Diogenes, and loved Aristippus.<a id="noteref_1945" name="noteref_1945" href="#note_1945"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1945</span></span></a> +His tone had perhaps the greatest affinity for the simplicity of +<span class="tei tei-pb" id="page365">[pg 365]</span><a name="Pg365" id="Pg365" class="tei tei-anchor"></a>the Socratic teaching. But he did not adopt the irony of the +master, which, if it was a potent arm of dialectic, often left the +subject of it in an irritated and humiliated mood. Demonax +was a true Cynic in his contempt for ordinary objects of greed +and ambition,<a id="noteref_1946" name="noteref_1946" href="#note_1946"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1946</span></span></a> in the simple, austere fashion of his daily life, +and in the keen epigrammatic point, often, to our taste, verging +on rudeness, with which he would expose pretence and rebuke +any kind of extravagance.<a id="noteref_1947" name="noteref_1947" href="#note_1947"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1947</span></span></a> But although he cultivated a +severe bodily discipline, so as to limit to the utmost his external +wants, he carefully avoided any ostentatious singularity of +manner to win a vulgar notoriety. He had an infinite charity +for all sorts of men, excepting only those who seemed beyond +the hope of amendment.<a id="noteref_1948" name="noteref_1948" href="#note_1948"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1948</span></span></a> His counsels were given with an Attic +grace and brightness which sent people away from his company +cheered and improved, and hopeful for the future. Treating +error as a disease incident to human nature, he attacked the +sin, but was gentle to the sinner.<a id="noteref_1949" name="noteref_1949" href="#note_1949"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1949</span></span></a> He made it his task to +compose the feuds of cities and to stimulate unselfish patriotism; +he reconciled the quarrels of kinsmen; he would, on occasion, +chasten the prosperous, and comfort the failing and unfortunate, +by reminding both alike of the brief span allotted to either joy +or sorrow, and the long repose of oblivion which would soon set +a term to all the agitations of sorrow or of joy.<a id="noteref_1950" name="noteref_1950" href="#note_1950"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1950</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +But there was another side to his teaching. Demonax was +no supple, easy-going conformist to usages which his reason +rejected. Early in his career, as has been said, he had to face +a prosecution before the tribunals of Athens, because he was +never seen to sacrifice to the gods, and declined initiation at +Eleusis. In each case, he defended his nonconformity in the +boldest tone.<a id="noteref_1951" name="noteref_1951" href="#note_1951"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1951</span></span></a> To a prophet whom he saw plying his trade +for hire, he put the dilemma: <span class="tei tei-q">“If you can alter the course of +destiny, why do you not demand higher fees? If everything +happens by the decree of God, where is the value of your art?”</span><a id="noteref_1952" name="noteref_1952" href="#note_1952"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1952</span></span></a> +When asked if he believed the soul to be immortal, he answered, +<span class="tei tei-q">“It is as immortal as everything else.”</span><a id="noteref_1953" name="noteref_1953" href="#note_1953"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1953</span></span></a> He derided, in almost +brutal style, the effeminacy of the sophist Favorinus, and the +extravagant grief of Herodes Atticus for his son.<a id="noteref_1954" name="noteref_1954" href="#note_1954"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1954</span></span></a> He + ruth<span class="tei tei-pb" id="page366">[pg 366]</span><a name="Pg366" id="Pg366" class="tei tei-anchor"></a>lessly exposed the pretences of sham philosophy wherever he +met it. When a youthful Eclectic professed his readiness to +obey any philosophic call, from the Academy, the Porch, or +the Pythagorean discipline of silence, Demonax cried out, +<span class="tei tei-q">“Pythagoras calls you.”</span><a id="noteref_1955" name="noteref_1955" href="#note_1955"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1955</span></span></a> He rebuked the pedantic archaism +of his day by telling an affected stylist that he spoke in the +fashion of Agamemnon’s time.<a id="noteref_1956" name="noteref_1956" href="#note_1956"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1956</span></span></a> When Epictetus advised him to +marry and become the father of a line of philosophers, he asked +the celibate preacher to give him one of his daughters.<a id="noteref_1957" name="noteref_1957" href="#note_1957"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1957</span></span></a> The +Athenians, from a vulgar jealousy of Corinth, proposed to +defile their ancient memories by establishing gladiatorial shows +under the shadow of the Acropolis. Demonax, in the true spirit +of Athens from the time of Theseus, advised them first to sweep +away the altar of Pity.<a id="noteref_1958" name="noteref_1958" href="#note_1958"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1958</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Demonax lived to nearly a hundred years. He is said +never to have had an enemy. He was the object of universal +deference whenever he appeared in public. In his old age he +might enter any Athenian house uninvited, and they welcomed +him as their good genius. The children brought him their +little presents of fruit and called him father, and as he passed +through the market, the baker-women contended for the +honour of giving him their loaves. He died a voluntary +death, and wished for no tomb save what nature would give +him. But the Athenians were aware that they had seen in +him a rare apparition of goodness; they honoured him with +a splendid and imposing burial and mourned long for him. +And the bench on which he used to sit when he was weary +they deemed a sacred stone, and decked it with garlands long +after his death.<a id="noteref_1959" name="noteref_1959" href="#note_1959"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1959</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Demonax, by a strange personal charm, attained to an +extraordinary popularity and reverence. But the great mass +of philosophic preachers had to face a great deal of obloquy +and vulgar contempt. Apart from the coarseness, arrogance, +and inconsistency of many of them, which gave just offence, +their very profession was an irritating challenge to a pleasure-loving +and worldly age. Men who gloried in the splendour +of their civic life, and were completely absorbed in it, who +<span class="tei tei-pb" id="page367">[pg 367]</span><a name="Pg367" id="Pg367" class="tei tei-anchor"></a>were flattered and cajoled by their magistrates and popular +leaders, could hardly like to be told by the vagrant, homeless +teacher, in beggar’s garb, that they were ignorant and perverted +and lost in a maze of deception. They would hardly +be pleased to hear that their civilisation was an empty show, +without a solid core of character, that their hopes of happiness +from a round of games and festivals, from the splendour of art +in temples and statues, were the merest mirage. The message +<span class="tei tei-hi"><span style="font-style: italic">Beati pauperes spiritu—Beati qui lugent</span></span>, will never be a +popular one. That was the message to his age of the itinerant +Cynic preacher, and his unkempt beard and ragged cloak and +the fashion of his life made him the mark of cheap and +abundant ridicule. Sometimes the contempt was deserved; +no great movement for the elevation of humanity has been +free from impostors. Yet the severe judgment of the Cynic +missionaries on their age is that of the polished orator, who +had as great a scorn as Lucian for the sensual or mercenary +Cynic, and yet took up the scrip and staff himself, to propagate +the same gospel as the Cynics.<a id="noteref_1960" name="noteref_1960" href="#note_1960"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1960</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Dion Chrysostom was certainly not a Cynic in the academic +sense, but he belonged to the same great movement. He +sprang from a good family at Prusa in Bithynia.<a id="noteref_1961" name="noteref_1961" href="#note_1961"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1961</span></span></a> He was +trained in all the arts of rhetoric, and taught and practised +them in the early part of his life. A suspected friendship led +to his banishment in the reign of Domitian, and in his exile, +with the <span class="tei tei-hi"><span style="font-style: italic">Phaedo</span></span> and the <span class="tei tei-hi"><span style="font-style: italic">De Falsa Legatione</span></span> as his companions, +he wandered over many lands, supporting himself +often by menial service.<a id="noteref_1962" name="noteref_1962" href="#note_1962"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1962</span></span></a> He at last found himself in his +wanderings in regions where wild tribes of the Getae for a +century and a half had been harrying the distant outposts of +Hellenic civilisation on the northern shores of the Euxine.<a id="noteref_1963" name="noteref_1963" href="#note_1963"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1963</span></span></a> +The news of the death of Domitian reached a camp on the +Danube when Dion was there. The soldiery, faithful to their +emperor, were excited and indignant, but, under the spell of +Dion’s eloquence, they were brought to acquiesce in the +accession of the blameless Nerva. Dion at length returned +to Rome, and rose to high favour at court. Trajan often +<span class="tei tei-pb" id="page368">[pg 368]</span><a name="Pg368" id="Pg368" class="tei tei-anchor"></a>invited him to his table, and used to take him as companion +in his state carriage, although the honest soldier did not +pretend to appreciate Dion’s rhetoric.<a id="noteref_1964" name="noteref_1964" href="#note_1964"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1964</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +During his exile, as he tells us, Dion had been converted +to more serious views of life. The triumphs of conventional +declamation before fashionable audiences lost their glamour. +Dion became conscious of a loftier mission to the dim masses +of that far-spreading empire through whose cities and +wildernesses he was wandering.<a id="noteref_1965" name="noteref_1965" href="#note_1965"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1965</span></span></a> As to the eyes of Seneca, +men seemed to Dion, amid all their fair, cheerful life, to +be holding out their hands for help. Wherever he went, he +found that, in his beggar’s dress, he was surrounded by crowds +of people eager to hear any word of comfort or counsel +in the doubts and troubles of their lives. They assumed that +the poor wanderer was a philosopher. They plied him with +questions on the great problem, How to live; and the elegant +sophist was thus compelled to find an answer for them and +for himself.<a id="noteref_1966" name="noteref_1966" href="#note_1966"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1966</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Dion never quite shook off the traditions and tone of the +rhetorical school. The ambition to say things in the most +elegant and attractive style, the love of amplifying, in leisurely +and elaborate development, a commonplace and hackneyed theme +still clings to him. His eighty orations are many of them +rather essays than popular harangues. They range over all sorts +of subjects, literary, mythological, and artistic, political and +social, as well as purely ethical or religious. But, after all, Dion is +unmistakably the preacher of a great moral revival and reform. +He cannot be classed definitely with any particular school of +philosophy. He is the apostle of Greek culture, yet he admires +Diogenes, the founder of the Cynics.<a id="noteref_1967" name="noteref_1967" href="#note_1967"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1967</span></span></a> If he had any philosophic +ancestry, he would probably have traced himself to the +Xenophontic Socrates.<a id="noteref_1968" name="noteref_1968" href="#note_1968"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1968</span></span></a> But he is really the rhetorical apostle +<span class="tei tei-pb" id="page369">[pg 369]</span><a name="Pg369" id="Pg369" class="tei tei-anchor"></a>of the few great moral principles which were in the air, the +common stock of Platonist, Stoic, Cynic, even the Epicurean. +Philosophy to him is really a religion, the science of right +living in conformity to the will of the Heavenly Power. But +it is also the practice of right living. No Christian preacher +has probably ever insisted more strongly on the gulf which +separates the commonplace life of the senses from the life +devoted to a moral ideal.<a id="noteref_1969" name="noteref_1969" href="#note_1969"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1969</span></span></a> The only philosophy worth the +name is the earnest quest of the path to true nobility and +virtue, in obedience to the good genius, the unerring monitor +within the breast of each of us, in whose counsels lies the +secret of happiness properly so called.<a id="noteref_1970" name="noteref_1970" href="#note_1970"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1970</span></span></a> Hence Dion speaks +with the utmost scorn alike of the coarse Cynic impostor, who +disgraces his calling by buffoonery and debauchery,<a id="noteref_1971" name="noteref_1971" href="#note_1971"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1971</span></span></a> and the +philosophic exquisite who tickles the ears of a fashionable +audience with delicacies of phrase, but never thinks of trying +to make them better men. He feels a sincere indignation at this +dilettante trifling, in view of a world which is in urgent need +of practical guidance.<a id="noteref_1972" name="noteref_1972" href="#note_1972"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1972</span></span></a> For Dion, after all his wanderings +through the Roman world, has no illusions as to its moral +condition. He is almost as great a pessimist as Seneca or +Juvenal. In spite of all its splendour and outward prosperity, +society in the reign of Trajan seemed to Dion to be in a perilous +state. Along with his own conversion came the revelation of +the hopeless bewilderment of men in the search for happiness. +Dimly conscious of their evil plight, they are yet utterly +ignorant of the way to escape from it. They are swept hither +and thither in a vortex of confused passions and longings for +material pleasures.<a id="noteref_1973" name="noteref_1973" href="#note_1973"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1973</span></span></a> Material civilisation, without any accompanying +moral discipline, has produced the familiar and inevitable +result, in an ever-increasing appetite for wealth and +enjoyment and showy distinction, which ends in perpetual disillusionment. +Dion warns the people of Tarsus that they are all +<span class="tei tei-pb" id="page370">[pg 370]</span><a name="Pg370" id="Pg370" class="tei tei-anchor"></a>sunk in a deep sensual slumber, and living in a world of mere +dreams, in which the reality of things is absolutely inverted. +Their famous river, their stately buildings, their wealth, even +their religious festivals, on which they plume themselves, are +the merest show of happiness.<a id="noteref_1974" name="noteref_1974" href="#note_1974"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1974</span></span></a> Its real secret, which lies in +temperance, justice, and true piety, is quite hidden from their +eyes. When that secret is learnt, their buildings may be less +stately, gold and silver will perhaps not be so abundant, there +will be less soft and delicate living, there may be even fewer +costly sacrifices as piety increases; but there will be a clearer +perception of the true values of things, and a chastened +temperance of spirit, which are the only security for the +permanence of society. And the moralist points his audience +to the splendid civilisations of the past that have perished +because they were without a soul. Assyria and Lydia, the +great cities of Magna Graecia which lived in a dream of luxury, +what are they now? And, latest example of all, Macedon, +who pushed her conquests to the gates of India, and came +into possession of the hoarded treasures of the great Eastern +Empires, is gone, and royal Pella, the home of the race, is now +a heap of bricks.<a id="noteref_1975" name="noteref_1975" href="#note_1975"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1975</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It needed a courage springing from enthusiasm and conviction +to preach such unpalatable truths to an age which +gloried in its material splendour. Dion is often conscious +of the difficulty of his task; and he exerts all his trained +dexterity to appease opposition, and gain a hearing for his +message.<a id="noteref_1976" name="noteref_1976" href="#note_1976"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1976</span></span></a> As regards the reform of character, Dion has no +new message to deliver. His is the old gospel of renunciation +for the sake of freedom, the doctrine of a right estimate of competing +objects of desire and of the true ends of life. Dion, like +nearly all Greek moralists from Socrates downwards, treats moral +error and reform as rather a matter of the intellect than of +emotional impulse. Vice is the condition of a besotted mind, +which has lost the power of seeing things as they really are;<a id="noteref_1977" name="noteref_1977" href="#note_1977"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1977</span></span></a> +<span class="tei tei-pb" id="page371">[pg 371]</span><a name="Pg371" id="Pg371" class="tei tei-anchor"></a>conversion must be effected, not by appeals to the feelings, but +by clarifying the mental vision. There is but little reference +to religion as a means of reform, although Dion speaks of the +love of God as a support of the virtuous character. As an +experienced moral director, Dion knew well the necessity of +constant iteration of the old truths. Just as the sick man +will violate his doctor’s orders, well knowing that he does so +to his hurt, so the moral patient may long refuse to follow a +principle of life which his reason has accepted.<a id="noteref_1978" name="noteref_1978" href="#note_1978"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1978</span></span></a> And so the +preacher, instead of apologising for repeating himself, will regard +it as a duty and a necessity to do so. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +But Dion did not aim at the formation of any cloistered +virtue, concentrated on personal salvation. He has a fine +passage in which he shows that retreat, (<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἀναχώρησις</span></span>) detachment +of spirit, is quite possible without withdrawing from the +noises of the world.<a id="noteref_1979" name="noteref_1979" href="#note_1979"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1979</span></span></a> And he felt himself charged with a +mission to bring the higher principles of conduct into the civic +life of the time. We know from Pliny’s correspondence with +Trajan, that the great cities of Bithynia, and not least Dion’s +birthplace,<a id="noteref_1980" name="noteref_1980" href="#note_1980"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1980</span></span></a> were then suffering from unskilful administration +and wasteful finance. Dion completes the picture by showing +us their miserable bickerings and jealousies about the most +trivial things. He denounces the unscrupulous flattery of the +masses by men whose only object was the transient distinction +of municipal office, the passion for place and power, without any +sober wish to serve or elevate the community. He also exposes +the caprice, the lazy selfishness, and the petulant ingratitude of +the crowd.<a id="noteref_1981" name="noteref_1981" href="#note_1981"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1981</span></span></a> Dion, it is true, is an idealist, and his ideals of society +are perhaps not much nearer realisation in some of our great cities +than they were then. He often delivered his message to the +most unpromising audiences. Some of his finest conceptions +of social reorganisation were expounded before rude gatherings +on the very verge of civilisation.<a id="noteref_1982" name="noteref_1982" href="#note_1982"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1982</span></span></a> Once, in his wanderings, he +found himself under the walls of a half-ruined Greek town, +which had been attacked, the day before, by a horde of Scythian +barbarians. There, on the steps of the temple of Zeus, he +<span class="tei tei-pb" id="page372">[pg 372]</span><a name="Pg372" id="Pg372" class="tei tei-anchor"></a>expounded to an eager throng of mean Greek traders, with +all the worst vices, and only some faded traces of the culture +of their race, the true meaning of city life.<a id="noteref_1983" name="noteref_1983" href="#note_1983"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1983</span></span></a> It is a society of +men under the kingship of law, from which all greed, intemperance, +and violence have been banished; a little world which, +in its peaceful order and linked harmonies, should be modelled +on the more majestic order of the great city of the universe, +the city of gods and men. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +How far from their ideal were the cities of his native land, +Dion saw only too well. The urban life of Asia, as the result +of the Greek conquests, has perhaps never been surpassed in +external splendour and prosperity, and even in a diffusion of +intellectual culture. The palmy days of the glorious spring-time +of Hellenic vigour and genius in Miletus, Phocaea, and +Rhodes, seemed to be reproduced even in inland places, which +for 1500 years have returned to waste.<a id="noteref_1984" name="noteref_1984" href="#note_1984"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1984</span></span></a> Agriculture and +trade combined to produce an extraordinary and prosperous +activity. Education was endowed and organised, and literary +culture became almost universal.<a id="noteref_1985" name="noteref_1985" href="#note_1985"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1985</span></span></a> Nowhere did the wandering +sophist find more eager audiences, and no part of the Roman +world in that age contributed so great a number of teachers, +physicians, and philosophers. The single province of Bithynia, +within half a century, could boast of such names as Arrian, Dion +Cassius, and Dion Chrysostom himself. But moral and political +improvement did not keep pace with an immense material +and intellectual progress. The life of the cities indeed was very +intense; but, in the absence of the wider interests of the great +days of freedom, they wasted their energies in futile contests +for visionary distinctions and advantages. A continual struggle +was going on for the <span class="tei tei-q">“primacy”</span> of the province, and the name +of metropolis. Ephesus, the real capital, was challenged by +Smyrna, which on its coins describes itself as <span class="tei tei-q">“first in greatness +and beauty.”</span><a id="noteref_1986" name="noteref_1986" href="#note_1986"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1986</span></span></a> The feuds between Nicomedia and its near +neighbour Nicaea caused Dion particular anxiety, and his speech +<span class="tei tei-pb" id="page373">[pg 373]</span><a name="Pg373" id="Pg373" class="tei tei-anchor"></a>to the people of Nicomedia is the best picture of the evils +which we are describing.<a id="noteref_1987" name="noteref_1987" href="#note_1987"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1987</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The two cities have much in common. Their families have +intermarried; they are constantly meeting in their markets +and great religious festivals. They are bound together by +innumerable ties of private friendship.<a id="noteref_1988" name="noteref_1988" href="#note_1988"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1988</span></span></a> The primacy for which +they contend is the merest figment; there are no material +advantages at stake. Rather, these dissensions give a corrupt +Roman governor, who trades upon them, the power to injure +both the rival claimants.<a id="noteref_1989" name="noteref_1989" href="#note_1989"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1989</span></span></a> The same is true of other cities. +Tarsus is engaged in bitter contention with Mallus for a mere +line of sandhills on their frontiers.<a id="noteref_1990" name="noteref_1990" href="#note_1990"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1990</span></span></a> Dion’s native Prusa has +an exasperated quarrel with Apamea for no solid reason whatever, +although the two towns are closely linked by nature to +one another, and mutually dependent through their trade and +manufactures. All this miserable and foolish jealousy Dion +exposes with excellent skill and sense; and he employs an +abundant wealth of illustration in painting the happiness which +attends harmony and good-will. It is the law of the universe, +from the tiny gregarious insect whose life is but for a day, to +the eternal procession of the starry spheres. The ant, in the +common industry of the Lilliputian commonwealth, yields to +his brother toiler, or helps him on his way.<a id="noteref_1991" name="noteref_1991" href="#note_1991"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1991</span></span></a> The primal +elements of the Cosmos are tempered to a due observance of +their several bounds and laws. The sun himself hides his +splendour each night to give place to the lesser radiance of +the stars. This is rhetoric, of course, but it is rhetoric with a +moral burden. And it is impossible not to admire the lofty +tone of this heathen sophist, preaching the duty of forgiveness, +of mutual love and deference, the blessing of the quiet spirit +<span class="tei tei-q">“which seeketh not her own, is not easily provoked, thinketh +no evil.”</span><a id="noteref_1992" name="noteref_1992" href="#note_1992"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1992</span></span></a> There is a certain pathos in remembering that, +within the very walls where these elevated orations were +delivered, there were shy companies of men and women meeting +in the early dawn to sing hymns to One who, three +generations before in Galilee, had taught a similar gospel of love +<span class="tei tei-pb" id="page374">[pg 374]</span><a name="Pg374" id="Pg374" class="tei tei-anchor"></a>and self-suppression, but with a strange mystic charm, denied +to the pagan eloquence, and that Dion seems never to have +known those with whom he had so close a kindred.<a id="noteref_1993" name="noteref_1993" href="#note_1993"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1993</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +In many another oration Dion strove to raise the moral +tone of his age. His speech to the Alexandrians is probably +his most gallant protest against the besetting sins of a great +population. Alexandria was a congeries of many races, in +which probably the Hellenic type of the Ptolemies had succumbed +to the enduring Egyptian <span class="tei tei-hi"><span style="font-style: italic">morale</span></span>.<a id="noteref_1994" name="noteref_1994" href="#note_1994"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1994</span></span></a> It was a populace at once +sensual and superstitious, passionately devoted to all excitement, +whether of games or orgiastic religious festival, with a +jeering irreverent vein, which did not spare even the greatest +Emperors. It was a curious medley—the seat of the most +renowned university of the ancient world, the gathering-place +and seed-ground of ideas which united the immemorial +mysticism of the East with the clear, cold reason of Hellas—and +yet a seething hot-bed of obscenity, which infected the +Roman world, a mob who gave way to lunatic excitement over +the triumph of an actor, or a singer, or the victor in a chariot-race.<a id="noteref_1995" name="noteref_1995" href="#note_1995"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1995</span></span></a> +It required no ordinary courage to address such a crowd, +and to charge them with their glaring faults. The people of +Alexandria are literally intoxicated with a song. The music +which, according to old Greek theory, should regulate the passions, +here only maddens them.<a id="noteref_1996" name="noteref_1996" href="#note_1996"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1996</span></span></a> And in the races all human +dignity seems to be utterly lost in the futile excitement of the +spectators over some low fellow contending for a prize in solid +cash.<a id="noteref_1997" name="noteref_1997" href="#note_1997"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1997</span></span></a> Such a mob earns only the contempt of its rulers, and +men say that the Alexandrians care for nothing but the <span class="tei tei-q">“big +loaf”</span> and the sight of a race.<a id="noteref_1998" name="noteref_1998" href="#note_1998"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1998</span></span></a> All the dignity which should +surround a great people is forgotten in the theatre. It is +useless to boast of the majestic and bounteous river, the +harbours and markets crowded with the merchandise of +Western or Indian seas, of the visitors from every land, from +Italy, Greece, and Syria, from the Borysthenes, the Oxus, and +the Ganges.<a id="noteref_1999" name="noteref_1999" href="#note_1999"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1999</span></span></a> They come to witness the shame of the second +<span class="tei tei-pb" id="page375">[pg 375]</span><a name="Pg375" id="Pg375" class="tei tei-anchor"></a>city in the world, which, in the wantonness of prosperity, has +lost the temperate dignity and orderly calm that are the real +glory of a great people. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +As a foil to the feverish life of luxury, quarrelsome rivalry, +and vulgar excitement which prevailed in the great towns, +Dion has left a prose idyll to idealise the simple pleasures and +virtues of the country.<a id="noteref_2000" name="noteref_2000" href="#note_2000"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2000</span></span></a> It is also a dirge over the decay +of Greece, when crops were being reaped in the agora of historic +cities, and the tall grasses grew around the statues of gods and +heroes of the olden time.<a id="noteref_2001" name="noteref_2001" href="#note_2001"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2001</span></span></a> A traveller, cast ashore in the wreck +of his vessel on the dreaded Hollows of Euboea, was sheltered, in +a rude, warm-hearted fashion, by some peasants. Their fathers +had been turned adrift in the confiscation of the estate of a +great noble in some trouble with the emperor, and they had +made themselves a lonely home on a pastoral slope, close to a +stream, with the neighbouring shade of trees. They had taken +into tillage a few fields around their huts; they drove their +cattle to the high mountain pastures in summer time, and in +the winter they turned to hunting the game along the snowy +tracks. Of city life they know hardly anything. One of them, +indeed, had been twice in the neighbouring town, and he tells +what he saw there in a lively way. It is all a mere shadow +or caricature of the old civic life of Greece. There are the +rival orators, patriot or demagogue, the frivolous and capricious +crowd, the vote of the privilege of dining in the town-hall. The +serious purpose of the piece, however, is to idealise the simple +virtue and happiness of the country folk, and to discuss the +disheartening problem of the poor in great cities.<a id="noteref_2002" name="noteref_2002" href="#note_2002"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2002</span></span></a> It is in +the main the problem of our modern urban life, and Dion had +evidently thought deeply about it, and was an acute observer +of the social misery which is the same from age to age. +Fortified by the divine Homer and ordinary experience, he +points out that the poor are more generous and helpful to the +needy than are the rich out of their ample store. Too often +the seeming bounty of the wealthy benefactor is of the nature +of a loan, which is to be returned with due interest.<a id="noteref_2003" name="noteref_2003" href="#note_2003"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2003</span></span></a> The +struggles and temptations of the poor in great cities suggest a +<span class="tei tei-pb" id="page376">[pg 376]</span><a name="Pg376" id="Pg376" class="tei tei-anchor"></a>discussion of the perpetual problem of prostitution, which +probably no ancient writer ever faced so boldly. The double +degradation of humanity, which it involved in the ancient world, +is powerfully painted;<a id="noteref_2004" name="noteref_2004" href="#note_2004"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2004</span></span></a> and the plea that the indulgence in venal +immorality is the only alternative to insidious attacks on family +virtue is discussed with singular firmness and yet delicacy of +touch.<a id="noteref_2005" name="noteref_2005" href="#note_2005"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2005</span></span></a> The same detachment from contemporary prejudice is +shown in Dion’s treatment of slavery. He sees its fell effects +on the masters, in producing sensuality, languor, and helpless +dependence on others for the slightest services. He points +out that there is no criterion afforded by nature to distinguish +slave and free. The so-called free man of the highest rank +may be the offspring of a servile amour, and the so-called slave +may be ingenuous in every sense, condemned to bondage by an +accident of fortune.<a id="noteref_2006" name="noteref_2006" href="#note_2006"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2006</span></span></a> Just as external freedom does not imply +moral worth, so legal enslavement does not imply moral degradation.<a id="noteref_2007" name="noteref_2007" href="#note_2007"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2007</span></span></a> +If moral justice always fixed the position of men +in society by their deserts, master and slave would often have +to change places.<a id="noteref_2008" name="noteref_2008" href="#note_2008"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2008</span></span></a> In Dion’s judgment as to the enervating +effects of slavery on the slave-owning class, and the absence of +any moral or mental distinction to justify the institution, he +is in singular harmony with Seneca. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The similarity of tone between Seneca and Dion is perhaps +even more marked in their treatment of monarchy. Inherited, +like so much else, from the great Greek thinkers of the fifth +and fourth centuries <span class="tei tei-hi"><span style="font-size: 75%">B.C.</span></span>, the ideal of a beneficent and unselfish +prince, the true <span class="tei tei-q">“shepherd of the people,”</span> the antithesis of +the lawless and sensual tyrant, had become, partly, no +doubt, through the influence of the schools of rhetoric, a +common possession of cultivated minds. Vespasian gave it +a certain reality, if his son Domitian showed how easily the +king might pass into the tyrant. The dream of an earthly +providence, presiding over the Roman world, dawned in more +durable splendour with the accession of Trajan, and Pliny, +his panegyrist, has left us a sketch of the patriot prince, +<span class="tei tei-pb" id="page377">[pg 377]</span><a name="Pg377" id="Pg377" class="tei tei-anchor"></a>which is almost identical with the lines of Dion’s ideal.<a id="noteref_2009" name="noteref_2009" href="#note_2009"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2009</span></span></a> +Both Dion and Pliny were favourites of Trajan, and some of +Dion’s orations were delivered before his court. As a court +preacher, he justly boasts that he is no mere flatterer, although +we may suspect that his picture of the ideal monarch might +have been interpreted as drawn from the character of Trajan, +just as his picture of the tyrant was probably suggested by +Domitian.<a id="noteref_2010" name="noteref_2010" href="#note_2010"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2010</span></span></a> Still, we may well believe the orator when he +says that the man who had bearded the one at the cost of +long exile and penury, was not likely to flatter the other for +the gold or honours which he despised. And in these +discourses, Dion seems full of the sense of a divine mission. +Once, on his wanderings, he lost his way somewhere on the +boundaries of Arcadia, and, ascending a knoll to recover the +track, he found himself before a rude, ruined shrine of +Heracles, hung with votive offerings of the chase.<a id="noteref_2011" name="noteref_2011" href="#note_2011"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2011</span></span></a> An aged +woman sat by them who told him that she had a spirit of +divination from the gods. The shepherds and peasants used +to come to her with questions about the fate of their flocks +and crops. And she now entrusted Dion with a message to +the great ruler of many men whom she prophesied Dion was +soon to meet.<a id="noteref_2012" name="noteref_2012" href="#note_2012"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2012</span></span></a> It was a tale of Heracles, the great benefactor +of men from the rising to the setting sun, who, by his simple +strength, crushed all lawless monsters and gave the world +an ordered peace. His father inspired him with noble +impulse for his task by oracle and omen, and sent Hermes +once, when Heracles was still a boy at Thebes, to show him +the vision of the Two Peaks, and strengthen him in his virtue.<a id="noteref_2013" name="noteref_2013" href="#note_2013"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2013</span></span></a> +They rose from the same rocky roots, amid precipitous crags +and deep ravines, and the noise of many waters. At first they +seemed to be one mountain mass, but they soon parted wide +asunder, the one being sacred to Zeus, the other to the lawless +Typhon. On the one crest, rising into the cloudless ether, +Kingship sits enthroned, in the likeness of a fair, stately +woman, clad in robes of glistening white, and wielding a +sceptre of brighter and purer metal than any silver or gold. +Under her steady gaze of radiant dignity, the good felt a +<span class="tei tei-pb" id="page378">[pg 378]</span><a name="Pg378" id="Pg378" class="tei tei-anchor"></a>cheerful confidence, the bad quailed and shrank away. She +was surrounded by handmaidens of a beauty like her own, +Justice and Peace and Order. The paths to the other peak +were many and secret, and skirted an abyss, streaming with +blood or choked with corpses. Its top was wrapped in mist +and cloud, and there sat Tyranny on a far higher and more +pompous throne, adorned with gold and ivory and many a +gorgeous colour, but a throne rocking and unstable. She +strove to make herself like to Kingship, but it was all mere +hollow pretence. Instead of the gracious smile, there was a +servile, hypocritical leer; instead of the glance of dignity, +there was a savage scowl. And around her sat a throng +bearing ill-omened names, Cruelty and Lust, Lawlessness and +Flattery and Sedition. On a question from Hermes, the +youthful Heracles made his choice, and his father gave him +his commission to be the saviour of men. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +In this fashion Dion, like Aeschylus, recasts old myth to +make it the vehicle of moral instruction, just as he finds in +Homer the true teacher of kings.<a id="noteref_2014" name="noteref_2014" href="#note_2014"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2014</span></span></a> The theory of ideal monarchy +is developed at such length as may have somewhat wearied +the emperor. But it really is based on a few great principles. +True kings, in Homer’s phrase, are sons of Zeus, and they are +shepherds of the people. All genuine political power rests on +virtue, and ultimately on the favour of Heaven. A king is +appointed by God to work the good of his subjects. And, as +his authority is divine, an image on earth of the sovereignty of +Zeus, the monarch will be a scrupulously religious man in the +highest sense,<a id="noteref_2015" name="noteref_2015" href="#note_2015"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2015</span></span></a> not merely by offering costly sacrifices, but by +righteousness, diligence, and self-sacrifice in performing the duties +of his solemn charge. The many titles addressed to Father Zeus +represent so many aspects of royal activity and virtue. The +true prince will be the father of his people, surrounded and +guarded by a loving reverence, which never degenerates into +fear. His only aim will be their good. He will keep sleepless +watch over the weak, the careless, those who are heedless for +themselves. Commanding infinite resources, he will know less +of mere pleasure than any man within his realm. With such +immense responsibilities, he will be the most laborious of all. +His only advantage over the private citizen is in his boundless +<span class="tei tei-pb" id="page379">[pg 379]</span><a name="Pg379" id="Pg379" class="tei tei-anchor"></a>command of friendship; for all men must be well-wishers to +one wielding such a beneficent power, with whom, from his +conception of his mission, they must feel an absolute identity +of interest. And the king’s greatest need is friendship, to +provide him with myriads of hands and eyes in the vast work +of government.<a id="noteref_2016" name="noteref_2016" href="#note_2016"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2016</span></span></a> Herein lies the sharpest contrast between the +true king and the tyrant, a contrast which was a commonplace +in antiquity, but which was stamped afresh by the juxtaposition +of the reign of Domitian and the reign of Trajan. The universal +hatred which pursued a bad Caesar even beyond the grave, +which erased his name from monuments and closed its eyes +even to intervals of serious purpose for the general weal, was a +terrible illustration of the lonely friendlessness of selfish power.<a id="noteref_2017" name="noteref_2017" href="#note_2017"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2017</span></span></a> +Instead of loyal and grateful friendship, the despot was mocked +by a venal flattery which was only its mimicry. The good +monarch will treat flatterers as false coiners who cause the +genuine currency to be suspected. This counsel and others of +Dion were often little regarded by succeeding emperors. Yet +even the last shadowy princes of the fifth century professed +themselves the guardians of the human race, and are oppressed +by an ideal of universal beneficence which they are impotent +to realise.<a id="noteref_2018" name="noteref_2018" href="#note_2018"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2018</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Hitherto we have been occupied with the preaching of +Dion on personal conduct, the reform of civic life, or the +duties of imperial power. It cannot be said that he discusses +these subjects without reference to religious beliefs and +aspirations.<a id="noteref_2019" name="noteref_2019" href="#note_2019"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2019</span></span></a> But religion is rather in the background; the +reverence for the Heavenly Powers is rather assumed as a +necessary basis for human life rightly ordered. There is one +oration, however, of supreme interest to the modern mind, in +which Dion goes to the root of all religion, and examines the +sources of belief in God and the justification of anthropomorphic +imagery in representing Him. This utterance was +called forth by a visit to Olympia when Dion was advanced +in years.<a id="noteref_2020" name="noteref_2020" href="#note_2020"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2020</span></span></a> The games of Olympia were a dazzling and +<span class="tei tei-pb" id="page380">[pg 380]</span><a name="Pg380" id="Pg380" class="tei tei-anchor"></a>inspiring spectacle, and the multitude which gathered there +from all parts of the world was a splendid audience. But, +with the sound of the sacred trumpet, and the herald’s voice, +proclaiming the victor, in his ears, Dion turns away from all +the glory of youthful strength and grace, even from the +legendary splendour of the great festival,<a id="noteref_2021" name="noteref_2021" href="#note_2021"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2021</span></span></a> to the majestic +figure of the Olympian Zeus, which had been graved by the +hand of Pheidias more than 500 years before, and to the +thoughts of the divine world which it suggested. That +greatest triumph of idealism in plastic art, inspired by +famous lines in the <span class="tei tei-hi"><span style="font-style: italic">Iliad</span></span>, was, by the consent of all antiquity, +the masterpiece of Pheidias. Ancient writers of many ages +are lost in admiration of the mingled majesty and benignity +which the divine effigy expressed. To the eyes of Lucian it +seemed <span class="tei tei-q">“the very son of Kronos brought down to earth, and +set to watch over the lonely plain of Elis.”</span><a id="noteref_2022" name="noteref_2022" href="#note_2022"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2022</span></span></a> There it sat +watching for more than 800 years, till it was swept away in +the fierce, final effort to dethrone the religion of the past. +Yet the majestic image, which attracted the fury of the +iconoclasts of the reign of Theodosius, inspired Dion with +thoughts of the Divine nature which travelled far beyond the +paganism either of poetry or of the crowd. It was not merely +the masterpiece of artistic and constructive skill which had +fascinated the gaze, and borne the vicissitudes, of so many +centuries, that moved his admiration; it was also, and more, +the moral effect of that miracle of art on the spectator. The +wildest and fiercest of the brute creation might be calmed and +softened by the air of majestic peace and kindness which +floated around the gold and ivory. <span class="tei tei-q">“Whosoever among +mortal men is most utterly toil-worn in spirit, having drunk +the cup of many sorrows and calamities, when he stands before +this image, methinks, must utterly forget all the terrors and +woes of this mortal life.”</span><a id="noteref_2023" name="noteref_2023" href="#note_2023"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2023</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +But the thoughts of Dion, in presence of the majestic +figure at Olympia, take a wider range. His theme is nothing +<span class="tei tei-pb" id="page381">[pg 381]</span><a name="Pg381" id="Pg381" class="tei tei-anchor"></a>less than the sources of our idea of God, and the place of art in +religion. He pours his scorn upon hedonistic atheism. Our +conception of God is innate, original, universal among all the +races of men.<a id="noteref_2024" name="noteref_2024" href="#note_2024"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2024</span></span></a> It is the product of the higher reason, contemplating +the majestic order, minute adaptation, and beneficent +provision for human wants in the natural world. In +that great temple, with its alternations of gloom and splendour, +its many voices of joy or of terror, man is being perpetually +initiated in the Great Mysteries, on a grander scale than at +Eleusis, with God Himself to preside over the rites. The +belief in God depends in the first instance on no human +teaching, any more than does the love of child to parent. +But this original intuition and belief in divine powers finds +expression through the genius of inspired poets; it is reinforced +by the imperative prescriptions of the founders and lawgivers +of states; it takes external form in bronze or gold and ivory +or marble, under the cunning hand of the great artist; it is +developed and expounded by philosophy.<a id="noteref_2025" name="noteref_2025" href="#note_2025"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2025</span></span></a> Like all the +deepest thinkers of his time, Dion is persuaded of the certainty +of God’s existence, but he is equally conscious of the remoteness +of the Infinite Spirit, and of the weakness of all human +effort to approach, or to picture it to the mind of man. We +are to Dion like <span class="tei tei-q">“children crying in the night, and with no +language but a cry.”</span><a id="noteref_2026" name="noteref_2026" href="#note_2026"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2026</span></span></a> Yet the child will strive to image +forth the face of the Father, although it is hidden behind a +veil which will never be withdrawn in this world. The +genius of poetry, commanding the most versatile power of +giving utterance to the religious imagination, is first in order +and in power. Law and institution follow in its wake. The +plastic arts, under cramping limitations, come later still to +body forth the divine dreams of the elder bards. Dion had +thought much on the relative power of poetry and the +sculptor’s art to give expression to the thoughts and feelings +of man about the Divine nature. The boundless power or +licence of language to find a symbol for every thought or +image on the phantasy is seen at its height in Homer, who +<span class="tei tei-pb" id="page382">[pg 382]</span><a name="Pg382" id="Pg382" class="tei tei-anchor"></a>riots in an almost lawless exercise of his gifts.<a id="noteref_2027" name="noteref_2027" href="#note_2027"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2027</span></span></a> But the chief +importance of the discussion lies in an arraignment of Pheidias +for attempting to image in visible form the great Soul and +Ruler of the universe, Whom mortal eye has never seen and +can never see. His defence is very interesting, both as a +clear statement of the limitations of the plastic arts, and as a +justification of material images of the Divine. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Pheidias pleads in his defence that the artist could not, if +he would, desert the ancient religious tradition, which was +consecrated in popular imagination by the romance of poetry;<a id="noteref_2028" name="noteref_2028" href="#note_2028"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2028</span></span></a> +that is fixed for ever. Granted that the Divine nature is far +removed from us, and far beyond our ken; yet, as little +children separated from their parents, feel a strong yearning +for them and stretch out their hands vainly in their dreams, +so the race of man, from love and kindred, longs ever to draw +nigh to the unseen God by prayer and sacrifice and visible +symbol. The ruder races will image their god in trees or shapeless +stones, or may seek a strange symbol in some of the lower +forms of animal life.<a id="noteref_2029" name="noteref_2029" href="#note_2029"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2029</span></span></a> The higher may find sublime expression +of His essence in the sun and starry spheres. For the pure +and infinite mind which has engendered and which sustains the +universe of life, no sculptor or painter of Hellas has ever found, +or can ever find, full and adequate expression.<a id="noteref_2030" name="noteref_2030" href="#note_2030"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2030</span></span></a> Hence men +take refuge in the vehicle and receptacle of the noblest spirit +known to them, the form of man. And the Infinite Spirit, of +which the human is an effluence, may perhaps best be embodied +in the form of His child.<a id="noteref_2031" name="noteref_2031" href="#note_2031"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2031</span></span></a> But no effort or ecstasy of artistic +fancy, in form or colour, can ever follow the track of the Homeric +imagination in its majesty and infinite variety of expression. +The sculptor and painter have fixed limits set to their skill, +beyond which they cannot pass. They can appeal only to the +eye; their material has not the infinite ductility and elasticity +of the poetic dialect of many tribes and many generations. +They can seize only a single moment of action or passion, and +fix it for ever in bronze or stone. Yet Pheidias, with a certain +<span class="tei tei-pb" id="page383">[pg 383]</span><a name="Pg383" id="Pg383" class="tei tei-anchor"></a>modest self-assertion, pleads that his conception of the Olympian +Zeus, although less various and seductive than Homer’s, although +he cannot present to the gazer the crashing thunderbolt or the +baleful star, or the heaving of Olympus, is perhaps more elevating +and inspiring.<a id="noteref_2032" name="noteref_2032" href="#note_2032"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2032</span></span></a> The Zeus of Pheidias is the peace-loving +and gentle providence of an undisturbed and harmonious +Greece, the august giver of all good gifts, the father and +saviour and guardian of men. The many names by which +men call him may each find some answering trait in the +laborious work of the chisel. In the lines of that majestic +and benign image are shadowed forth the mild king and father, +the hearer of prayer, the guardian of civic order and family +love, the protector of the stranger, and the power who gives +fertile increase to flock and field. The Zeus of Pheidias and +of Dion is a God of mercy and peace, with no memory of the +wars of the Giants.<a id="noteref_2033" name="noteref_2033" href="#note_2033"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2033</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Dion is a popular teacher of morality, not a thinker or +theologian. But this excursion into the field of theology +shows him at his best. And it prepares us for the study of +some more formal efforts to find a theology in the poetry +of legend. +</p> + +</div><hr class="page" /><div class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em"> +<span class="tei tei-pb" id="page384">[pg 384]</span><a name="Pg384" id="Pg384" class="tei tei-anchor"></a> +<a name="toc27" id="toc27"></a><a name="pdf28" id="pdf28"></a> +<h2 class="tei tei-head" style="text-align: center; margin-bottom: 2.88em; margin-top: 2.88em"><span style="font-size: 144%">CHAPTER III</span></h2> + +<h2 class="tei tei-head" style="text-align: center; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">THE PHILOSOPHIC THEOLOGIAN</span></h2> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The times were ripe for a theodicy. Religion of every mood +and tone, of every age and clime, was in the air, and philosophy +had abandoned speculation and turned to the direction of conduct +and spiritual life. The mission of philosophy is to find +the one in the many, and never did the religious life of men +offer a more bewildering multiplicity and variety, not to say +chaos, to the ordering power of philosophy. The scepticism +of the Neronian age had almost disappeared. The only +rationalists of any distinction in the second century were +Lucian and Galen.<a id="noteref_2034" name="noteref_2034" href="#note_2034"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2034</span></span></a> It was an age of imperious spiritual +cravings, alike among the cultivated and the vulgar. But +the thin abstractions of the old Latin faith and the brilliant +anthropomorphism of Greece had ceased to satisfy even the +crowd. It was an age with a longing for a religious system +less formal and coldly external, for a religion more satisfying +to the deeper emotions, a religion which should offer divine +help to human need and misery, divine guidance amid the +darkness of time; above all, a divine light in the mystery of +death. The glory of classic art had mysteriously closed. It +was an age rather of material splendour, and, at first sight, an +age of bourgeois ideals of parochial fame and mere enjoyment +of the hour. Yet the Antonine age has some claim to spiritual +distinction. In the dim, sub-conscious feelings of the masses, +as well as in the definite spiritual effort of the higher minds, +there was really a great movement towards a ruling principle +of conduct and a spiritual vision. Men often, indeed, followed +<span class="tei tei-pb" id="page385">[pg 385]</span><a name="Pg385" id="Pg385" class="tei tei-anchor"></a>the marsh-light through strange devious paths into wildernesses +peopled with the spectres of old-world superstition. But the +light of the Holy Grail had at last flashed on the eyes of some +loftier minds. From the early years of the second century we +can trace that great combined movement of the new Platonism +and the revived paganism,<a id="noteref_2035" name="noteref_2035" href="#note_2035"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2035</span></span></a> which so long retarded the triumph +of the Church, and yet, in the Divinely-guided evolution, was +destined to prepare men for it. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The old religion had not lost all hold on men’s minds, as it is +sometimes said to have done, in rather too sweeping language. +The punctilious ritual with which, in the stately narrative of +Tacitus, the Capitol was restored by Vespasian, the pious care +with which the young Aurelius recited the Salian litany in +words no longer understood, the countless victims which he +offered to the guardian gods of Rome in evil days of pestilence +and doubtful war, these things reveal the strength of the +religion of Numa. Two centuries after M. Aurelius was in his +grave, the deities which had cradled the Roman state, and +watched over its career, were still objects of reverence to the +conservative circle of Symmachus. A religion which was +intertwined with the whole fabric of government and society, +which gave its sanction or benediction to every act and +incident in the individual life, which was omnipresent in game +and festival, in temple and votive monument, was placed far +beyond the influence of changing fashions of devotion. It +was a powerful stay of patriotism, a powerful bond of civic +and family life; it threw a charm of awe and old-world sanctity +around everything it touched. But for the deeper spiritual +wants and emotions it furnished little nutriment. To find +relief and cleansing from the sense of guilt, cheer and glad +exaltation of pious emotion, consolation in the common miseries +of life, and hope in the shadow of death, men had to betake +themselves to other systems. The oriental religions were pouring +in like a flood, and spreading over all the West. One +Antonine built a shrine of Mithra,<a id="noteref_2036" name="noteref_2036" href="#note_2036"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2036</span></span></a> another took the tonsure +of Isis.<a id="noteref_2037" name="noteref_2037" href="#note_2037"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2037</span></span></a> The priests and acolytes of the Egyptian goddess +were everywhere, chanting their litanies in solemn processions +<span class="tei tei-pb" id="page386">[pg 386]</span><a name="Pg386" id="Pg386" class="tei tei-anchor"></a>along the streets, instructing and baptizing their catechumens, +and, in the alternating gloom and splendour of their mysteries, +bearing the entranced soul to the boundaries of life and death.<a id="noteref_2038" name="noteref_2038" href="#note_2038"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2038</span></span></a> +Mithra, <span class="tei tei-q">“the Unconquered,”</span> was justifying his name. In +every district from the Euxine to the Solway he brought a +new message to heathendom. Pure from all grossness of +myth, the Persian god of light came as the mediator and +comforter, to soothe the poor and broken-hearted, and give the +cleansing of the mystic blood. His hierarchy of the initiated, +his soothing symbolic sacraments, his gorgeous ritual, and his +promise of immortality to those who drank the mystic Haoma, +gratified and stimulated religious longings which were to find +their full satisfaction in the ministry of the Church. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +But the religious imagination was not satisfied with historic +and accredited systems. Travel and conquest were adding to +the spiritual wealth or burden of the Roman race. In lonely +Alpine passes, in the deserts of Africa, or the Yorkshire dales, +in every ancient wood or secret spring which he passed in his +wanderings or campaigns, the Roman found hosts of new +divinities, possible helpers or possible enemies, whose favour +it was expedient to win.<a id="noteref_2039" name="noteref_2039" href="#note_2039"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2039</span></span></a> And, where he knew not their +strange outlandish names, he would try to propitiate them all +together under no name, or any name that pleased them.<a id="noteref_2040" name="noteref_2040" href="#note_2040"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2040</span></span></a> +And, as if this vague multitude of ghostly powers were not +large enough for devotion, the fecundity of imagination created +a host of genii, of haunting or guarding spirits, attached to +every place or scene, to every group or corporation of men +which had a place in Roman life. There were genii of the +secret spring or grove, of the camp, the legion, the cohort, of +the Roman people, above all, there was the genius of the +emperor.<a id="noteref_2041" name="noteref_2041" href="#note_2041"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2041</span></span></a> Apotheosis went on apace—apotheosis not merely +of the emperors, but of a theurgic philosopher like Apollonius, +of a minion like Antinous, of a mere impostor like Alexander +of Abonoteichos.<a id="noteref_2042" name="noteref_2042" href="#note_2042"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2042</span></span></a> Old oracles, which had been suppressed or +decadent in the reign of Nero, sprang into fresh life and +popularity in the reign of Trajan. New sources of oracular +<span class="tei tei-pb" id="page387">[pg 387]</span><a name="Pg387" id="Pg387" class="tei tei-anchor"></a>inspiration were opened, some of them challenging for the +time the ancient fame of Delphi or Dodona.<a id="noteref_2043" name="noteref_2043" href="#note_2043"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2043</span></span></a> According to +Lucian, oracles were pealing from every rock and every altar.<a id="noteref_2044" name="noteref_2044" href="#note_2044"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2044</span></span></a> +Every form of revelation or divination, every avenue of access +to the Divine, was eagerly sought for, or welcomed with pious +credulity. The study of omens and dreams was reduced to the +form of a pseudo-science by a host of writers like Artemidorus. +The sacred art of healing through visions of the night found a +home in those charming temples of Asclepius, which rose +beside so many hallowed springs, with fair prospect and genial +air, where the god revealed his remedy in dreams, and a lore +half hieratic, half medical, was applied to relieve the sufferer.<a id="noteref_2045" name="noteref_2045" href="#note_2045"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2045</span></span></a> +Miracles and special providences, the most marvellous or the +most grotesque, were chronicled with unquestioning faith, not +only by fanatics like Aelian, but by learned historians like +Tacitus and Suetonius. Tales of witchcraft and weird sorcery +are as eagerly believed at Trimalchio’s dinner-table<a id="noteref_2046" name="noteref_2046" href="#note_2046"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2046</span></span></a> as in +lonely villages of Thessaly. On the higher level of the new +Pythagorean faith, everything is possible to the pure spirit. +To such a soul God will reveal Himself by many voices to +which gross human clay is deaf; the future lays bare its secrets; +nature yields up her hidden powers. Spiritual detachment +triumphs over matter and time; and the Pythagorean apostle +predicts a plague at Ephesus, casts out demons, raises the +dead, vanishes like a phantom from the clutches of Domitian.<a id="noteref_2047" name="noteref_2047" href="#note_2047"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2047</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +At a superficial glance, a state of religion such as has been +sketched might seem to be a mere bewildering chaos of infinitely +divided spiritual interest. Men seem to have adopted the +mythologies of every race, and to have superadded a new +mythology of positively boundless fecundity. A single votive +tablet will contain the names of the great gods of Latium and +Greece, of Persia, Commagene, and Egypt, and beside them, +strange names of British or Swiss, Celtic, Spanish, or Moorish +gods, and the vaguely-designated spirits who now seemed +to float in myriads around the scenes of human life.<a id="noteref_2048" name="noteref_2048" href="#note_2048"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2048</span></span></a> Yet, +<span class="tei tei-pb" id="page388">[pg 388]</span><a name="Pg388" id="Pg388" class="tei tei-anchor"></a>unperceived by the ordinary devotee, amid all this confused +ferment, a certain principle of unity or comprehension was +asserting its power. Although the old gods in Lucian’s piece +might comically complain that they were being crowded out +of Olympus by Mithra and Anubis and their barbarous company,<a id="noteref_2049" name="noteref_2049" href="#note_2049"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2049</span></span></a> +there was really little jealousy or repulsion among the +pagan cults. Ancient ritual was losing its precision of outline; +the venerable deities of classical myth were putting off +the decided individuality which had so long distinguished them +in the popular imagination.<a id="noteref_2050" name="noteref_2050" href="#note_2050"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2050</span></span></a> The provinces and attributes +of kindred deities melted into one another and were finally +identified; syncretism was in the air. Without the unifying +aid of philosophy, ordinary piety was effecting unconsciously +a vast process of simplification which tended to ideal unity. +In the Sacred Orations of Aristides, Poseidon, Athene, Serapis, +Asclepius, are dropping the peculiar powers by which they +were so long known, and rising, without any danger of collision, +to all-embracing sway. So, the Isis of Apuleius, the <span class="tei tei-q">“goddess +of myriad names,”</span> in her vision to Lucius, boldly claims +to be <span class="tei tei-q">“Queen of the world of shades, first of the inhabitants +of Heaven, in whom all gods find their unchanging type.”</span><a id="noteref_2051" name="noteref_2051" href="#note_2051"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2051</span></span></a> +Of course, to the very end, the common superstitious devotion +of the masses was probably little influenced by the great +spiritual movement which, in the higher strata, was moulding +heathen faith into an approach to monotheism. The simple +peasant still clung to his favourite deity, as his Catholic +descendant has to-day his favourite saint. But it is in the +higher minds that the onward sweep of great spiritual movements +can really be discerned. The initiation of Apuleius in +all the mysteries, the reverent visits of Apollonius to every +temple and oracle from the Ganges to the Guadalquivir, the +matins of Alexander Severus in a chapel which enshrined the +images of Abraham and Orpheus, of Apollonius and Christ;<a id="noteref_2052" name="noteref_2052" href="#note_2052"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2052</span></span></a> +these, and many other instances of all-embracing devotion, +point forward to the goal of that Platonist théodicée which it +is the purpose of this chapter to expound. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The spectacle of an immense efflorescence of pure paganism, +<span class="tei tei-pb" id="page389">[pg 389]</span><a name="Pg389" id="Pg389" class="tei tei-anchor"></a>most of it born of very mundane fears and hopes and desires, +to men like Lucian was a sight which might, according to the +mood, move to tears or laughter. But the same great impulse +which drove the multitude into such wild curiosity of superstition, +was awaking loftier conceptions of the Divine, and +feelings of purer devotion in the educated. And sometimes +the very highest and the very lowest developments of the +protean religious instinct may be seen in a single mind. Was +there ever such a combination of the sensualist imagination +with the ideal of ascetic purity, of the terrors and dark arts +of anile superstition with the mystic vision of God, as in the +soul of Apuleius? The painter of the foulest scenes in ancient +literature seems to have cherished the faith in a heavenly King, +First Cause of all nature, Father of all living things,<a id="noteref_2053" name="noteref_2053" href="#note_2053"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2053</span></span></a> Saviour of +spirits, beyond the range of time and change, remote, ineffable. +The prayer of thanksgiving to Isis might, <span class="tei tei-hi"><span style="font-style: italic">mutatis mutandis</span></span>, be +almost offered in a Christian church. The conception of the +unity and purity of the Divine One was the priceless conquest +of Greek philosophy, and pre-eminently of Plato. It had +been brought home to the Roman world by the teaching of +Stoicism. But there is a new note in the monotheism of +the first and second centuries of the Empire. God is no +longer a mere intellectual postulate, the necessary crown +and lord of a great cosmic system. He has become a moral +necessity. His existence is demanded by the heart as well as +by the intellect. Men craved no longer for a God to explain +the universe, but to resolve the enigma of their own lives; not +a blind force, moving on majestically and mercilessly to <span class="tei tei-q">“some +far-off event,”</span> but an Infinite Father guiding in wisdom, +cherishing in mercy, and finally receiving His children to +Himself. This is the conception of God which, from Seneca +to M. Aurelius, is mastering the best minds, both Stoic and +Platonist.<a id="noteref_2054" name="noteref_2054" href="#note_2054"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2054</span></span></a> Seneca, as we have seen in a former chapter, often +speaks in the hard tones of the older Stoicism. Sometimes +<span class="tei tei-pb" id="page390">[pg 390]</span><a name="Pg390" id="Pg390" class="tei tei-anchor"></a>God, Nature, Fate, Jupiter, are identical terms<a id="noteref_2055" name="noteref_2055" href="#note_2055"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2055</span></span></a>. But the +cold, materialistic conception of God is irreconcilable with +many passages in his writings. Like Epictetus and M. Aurelius, +Seneca is often far more emotional, we may say, far more +modern, than his professed creed. The materialistic <span class="tei tei-hi"><span style="font-style: italic">Anima +Mundi</span></span>, interfused with the universe and the nature of man, +becomes the infinitely benign Creator, Providence, and Guardian, +the Father, and almost the Friend of men. He is the Author +of all good, never of evil: He is gentle and pitiful, and to +attribute to Him storm or pestilence or earthquake or the +various plagues of human life is an impiety. These things are +the result of physical law. To such a God boundless gratitude +is due for His goodness, resignation in the wise chastenings of +His hand. He chastises whom he loves. In bereavement, He +takes only what He has given. He is our ready helper in +every moral effort; no goodness is possible without His succour. +In return for all His benefits, He asks for no costly material +offerings, no blood of victims, no steaming incense, no adulation +in prayer. Faith in God is the true worship of Him. If you +wish to propitiate Him, imitate His goodness. And for the +elect soul the day of death is a birthday of eternity, when the +load of corporeal things is shaken off, and the infinite splendour +of the immortal life spreads out with no troubling shadow.<a id="noteref_2056" name="noteref_2056" href="#note_2056"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2056</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Hardly less striking is the warmth of devout feeling which +suffuses the moral teaching of Epictetus and M. Aurelius. +They have not indeed abandoned the old Stoic principle that +man’s final good depends on the rectitude of the will. But +the Stoic sage is no longer a solitary athlete, conquering by +his proud unaided strength, and in his victory rising almost +superior to Zeus. Growing moral experience had taught +humility, and inspired the sense of dependence on a Higher +Power in sympathy with man.<a id="noteref_2057" name="noteref_2057" href="#note_2057"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2057</span></span></a> No true Stoic, of course, +could ever forget the Divine element within each human soul +which linked it with the cosmic soul, and through which man +might bring himself into harmony with the great polity of +<span class="tei tei-pb" id="page391">[pg 391]</span><a name="Pg391" id="Pg391" class="tei tei-anchor"></a>gods and men. But, somehow, the Divine Power immanent in +the world, from a dim, cold, impalpable law or fate or impersonal +force, slowly rounds itself off into a Being, if not +apart from man, at any rate his superior, his Creator and +Guardian, nay, in the end, his Father, from whom he comes, +to whom he returns at death. Some may think this a decline +from the lofty plane of the older school. The answer is that the +earlier effort to find salvation through pure reason in obedience +to the law of the whole, although it may have been magnificent, +was not a working religion for man as he is constituted. The +eternal involution of spirit and matter in the old Stoic creed, +the cold, impersonal, unknowable power, which, under whatever +name, Law, Reason, Fate, Necessity, permeates the universe, +necessarily exclude the idea of design, of providence, of moral +care for humanity. The unknown Power which claims an +absolute obedience, has no aid or recognition for his worshipper. +The monism of the old Stoics breaks down. The human +spirit, in striving to realise its unity with the Universal Spirit, +realises with more and more intensity the perpetual opposition +of matter and spirit, while it receives no aid in the conflict from +the power which ordains it; it <span class="tei tei-q">“finds itself alone in an alien +world.”</span> The true Stoic has no real object of worship. If he +addresses the impassive centre and soul of his universe, sometimes +in the rapturous tones of loving devotion, it is only a +pathetic illusion born of the faiths of the past, or inspired by a +dim forecast of the faiths of the coming time. How could the +complex of blind forces arouse any devotion? It demanded +implicit submission and self-sacrifice, but it gave no help, +save the name of a Divine element in the human soul; it +furnished no inspiring example to the sage in the conflicts of +passion, under obloquy, obstruction, and persecution. Meanwhile, +in this forlorn struggle, the human character was through +stress and storm developing new powers and virtues, lofty +courage in the face of lawless power, pious resignation to the +blows of fortune, gentle consideration and mercy even for +slaves and the outcasts of society, ideals of purity unknown to +the ancient world in its prime. The sage might, according to +orthodox theory, rest in a placid content of rounded perfection. +But human nature is not so constituted. In proportion to +spiritual progress is the force of spiritual longings; <span class="tei tei-hi"><span style="font-style: italic">beati +</span><span class="tei tei-pb" id="page392">[pg 392]</span><a name="Pg392" id="Pg392" class="tei tei-anchor"></a><span style="font-style: italic">mundo corde, ipsi Deum videbunt</span></span>. The fruitful part of +Stoicism as a religion was the doctrine that the human reason +is a part of the soul of the world, a spark of the Divine mind. +At first this was only conceived in the fashion of a materialistic +pantheism.<a id="noteref_2058" name="noteref_2058" href="#note_2058"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2058</span></span></a> The kindred between the individual and the +general soul was little more than a physical doctrine. But it +developed in minds like Epictetus and Seneca a profound +spiritual meaning; it tapped the source of all real religion. +Pure reason can never solve the religious problem. The +history of religions shows that a conception of God which is +to act effectually on composite human nature is never reached +by the speculative intellect. What reason cannot do is effected +by the <span class="tei tei-q">“sub-conscious self,”</span><a id="noteref_2059" name="noteref_2059" href="#note_2059"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2059</span></span></a> which is the dim seat of the +deeper intuitions, haunted by vague memories, hereditary +pieties, and emotional associations, the spring of strange +genius, of heroic sacrifice, of infinite aspiration. There throbs +the tide <span class="tei tei-q">“which drew from out the boundless deep.”</span> Thus +the Stoic of the later time became a mystic, in the sense +that <span class="tei tei-q">“by love and emotion he solved the dualism of +the world.”</span><a id="noteref_2060" name="noteref_2060" href="#note_2060"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2060</span></span></a> God is no longer a mere physical law or +force, however subtilised, sweeping on in pitiless impetus or +monotony of cyclic change. God is within the human soul, +not as a spark of empyreal fire, but as the voice of conscience, +the spiritual monitor and comforter, the <span class="tei tei-q">“Holy Spirit,”</span><a id="noteref_2061" name="noteref_2061" href="#note_2061"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2061</span></span></a> +prompting, guarding, consoling in life and death. God is no +longer found so much in the ordered movement of the +spheres and the recurring processes or the cataclysms of the +material universe. He is heard in the still small voice. +It is thus that the later Stoicism melts into the revived +Platonism. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Probably Seneca and Epictetus, had they been interrogated, +would have loyally resolved their most rapturous and devout +language into the cold terms of Stoic orthodoxy. But the +emotional tone is a really new element in their teaching, and +the language of spiritual abandonment, joyful resignation to a +Higher Will, free and cheerful obedience to it in the confidence +of love, would be absurdly incongruous if addressed to an +<span class="tei tei-pb" id="page393">[pg 393]</span><a name="Pg393" id="Pg393" class="tei tei-anchor"></a>abstract law or physical necessity.<a id="noteref_2062" name="noteref_2062" href="#note_2062"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2062</span></span></a> The fatherhood of God +and the kinship of all men as His sons is the fundamental +principle of the new creed, binding us to do nothing unworthy +of such an ancestry.<a id="noteref_2063" name="noteref_2063" href="#note_2063"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2063</span></span></a> At other times we are soldiers of God +in a war with evil, bound to military obedience, awaiting calmly +the last signal to retreat from the scene of struggle.<a id="noteref_2064" name="noteref_2064" href="#note_2064"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2064</span></span></a> The +infinite benevolence of God is asserted in the face of all appearances +to the contrary. This of course is all the easier to one +trained in the doctrine that the external fortune of life has +nothing to do with man’s real happiness. The fear of God is +banished by the sense of His perfect love. The all-seeing eye, +the all-embracing providence, leave no room for care or foreboding. +The Stoic optimism is now grounded on a personal +trust in a loving and righteous will: <span class="tei tei-q">“I am Thine, do with me +what Thou wilt.”</span> <span class="tei tei-q">“For all things work together for good to +them who love Him.”</span> The external sufferings and apparent +wrongs of the obedient sons of God are no stumbling-blocks to +faith.<a id="noteref_2065" name="noteref_2065" href="#note_2065"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2065</span></span></a> The great heroic example, Heracles, the son of Zeus, +was sorely tried by superhuman tasks, and won his crown of +immortality through toil and battle. <span class="tei tei-q">“Whom He loves He +chastens.”</span> Even apparent injustice is only an education through +suffering. These things are <span class="tei tei-q">“only light afflictions”</span> to him who +sees the due proportions of things and knows Zeus as his father. +Even to the poor, the lame, the blind, if they have the divine +love, the universe is a great temple, full of mystery and joy, +and each passing day a festival. In the common things of life, +in ploughing, digging, eating, we should sing hymns to God. +<span class="tei tei-q">“What else can I do,”</span> says Epictetus, <span class="tei tei-q">“a lame old man, than sing +His praise, and exhort all men to join in the same song?”</span><a id="noteref_2066" name="noteref_2066" href="#note_2066"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2066</span></span></a> +Who shall say what depth of religious emotion, veiled under old-world +phrase, there was in that outburst of M. Aurelius: <span class="tei tei-q">“All +harmonises with me which is in harmony with thee, O Universe. +Nothing for me is too early nor too late which is in due season +for thee.... For thee are all things, in thee are all things, +<span class="tei tei-pb" id="page394">[pg 394]</span><a name="Pg394" id="Pg394" class="tei tei-anchor"></a>to thee all things return. The poet says, Dear City of Cecrops; +and wilt not thou say, Dear City of Zeus?”</span><a id="noteref_2067" name="noteref_2067" href="#note_2067"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2067</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The attitude of such souls to external worship in every +age may be easily divined without the evidence of their words. +If God is good and wishes only the good of His creatures, +then to seek to appease His wrath and avert His capricious +judgments becomes an impiety. If men’s final good lies in +the moral sphere, in justice, gentleness, temperance, obedience +to the higher order, then prayer for external goods, for mere +indulgences of sense or ambition, shows a hopeless misconception +as to the nature of God and the supreme destiny of +man.<a id="noteref_2068" name="noteref_2068" href="#note_2068"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2068</span></span></a> On the other hand, without giving up the doctrine +that the highest good depends on the virtuous will, the later +Stoics and Platonists have begun to feel that man needs +support and inspiration in his moral struggles from a higher +Power, a Power without him and beyond him, yet who is allied +to him in nature and sympathy. Prayer is no longer a means +of winning temporal good things <span class="tei tei-q">“for which the worthy need +not pray, and which the unworthy will not obtain.”</span> It is a +fortifying communion with the Highest, an act of thanksgiving +for blessings already received, an inspiration for a fuller and +diviner life.<a id="noteref_2069" name="noteref_2069" href="#note_2069"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2069</span></span></a> It is an effort of gratitude and adoration to draw +from the Divine source of all moral strength. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It must always remain to moderns an enigma how souls +living in such a spiritual world refused to break with heathen +idolatry. Seneca, indeed, poured contempt on the grossness +of myth in a lost treatise on superstition;<a id="noteref_2070" name="noteref_2070" href="#note_2070"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2070</span></span></a> and he had no +liking for the external rites of worship. But in some +strange way M. Aurelius reconciled punctilious devotion to +the popular gods with an austere pantheism or monotheism. +It is in Platonists such as Dion or Maximus of Tyre that +we meet with an attempted apology for anthropomorphic +symbolism of the Divine.<a id="noteref_2071" name="noteref_2071" href="#note_2071"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2071</span></span></a> The justification lies in the vast +gulf which separates the remote, ineffable, and inconceivable +purity of God from the feebleness and grossness of man. Few +<span class="tei tei-pb" id="page395">[pg 395]</span><a name="Pg395" id="Pg395" class="tei tei-anchor"></a>are they who can gaze in unaided thought on the Divine +splendour unveiled. Images, rites, and sacred myth have +been invented by the wisdom of the past, to aid the memory +and the imagination of weak ordinary souls. The symbols +have varied with the endless variety of races. Animals or +trees, mountain or river, rude unhewn stones, or the miracles of +Pheidias in gold and ivory, are simply the sign or picture by +which the soul is pointed to the Infinite Essence which has +never been seen by mortal eye or imaged in human phantasy. +The symbol which appeals to one race may be poor and contemptible +in the eyes of another. The animal worship of +Egypt gave a shock to minds which were lifted heavenwards by +the winning majesty of the Virgin Goddess or of the Zeus of +Olympia. The human form, as the chosen tabernacle of an +effluence of the Divine Spirit, might well seem to Dion and +Maximus the noblest and most fitting symbol of religious +worship. Yet, in the end, they are all ready to tolerate any +aberration of religious fancy which is justified by its use.<a id="noteref_2072" name="noteref_2072" href="#note_2072"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2072</span></span></a> +The most perfect symbol is only a faint adumbration of <span class="tei tei-q">“the +Father and Creator of all, Who is older than the sun and +heavens, stronger than time and the ages and the fleeting +world of change, unnamed by any lawgiver, Whom tongue +cannot express nor eye see. Helpless to grasp His real +essence, we seek a stay in names or images, in beast or +plant, in river or mountain, in lustrous forms of gold and +silver and ivory. Whatever we have of fairest we call by His +name. And for love of Him, we cling, as lovers are wont, to +anything which recalls Him. I quarrel not with divers +imagery, if we seek to know, to love, to remember Him.”</span><a id="noteref_2073" name="noteref_2073" href="#note_2073"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2073</span></span></a> +This is the outburst of a tolerant and eclectic Platonism, ready +to condone everything in the crudest religious imagery. But +a more conscientious scrutiny even of Grecian legend demanded, +as we shall see, a deeper solution to account for dark rites and +legends which cast a shadow on the Infinite Purity. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Stoic theology, which resolved the gods of legend into +thin abstractions, various potencies of the Infinite Spirit +interfused with the universe,<a id="noteref_2074" name="noteref_2074" href="#note_2074"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2074</span></span></a> was in some respects congenial +<span class="tei tei-pb" id="page396">[pg 396]</span><a name="Pg396" id="Pg396" class="tei tei-anchor"></a>to the Roman mind, and reflected the spirit of old Roman +religion. That religion of arid abstractions, to which no myth, +no haunting charm of poetic imagination attached,<a id="noteref_2075" name="noteref_2075" href="#note_2075"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2075</span></span></a> easily lent +itself to a system which explained the gods by allegory or +physical rationalism. That was not an eirenicon for the +second century, at least among thoughtful, pious men. The +philosophic effort of so many centuries had ended in an +eclecticism for purely moral culture, and a profound scepticism +as to the attainment of higher truth by unaided reason.<a id="noteref_2076" name="noteref_2076" href="#note_2076"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2076</span></span></a> Mere +intellectual curiosity, the desire of knowledge for its own sake, +and the hope of attaining it, are strangely absent from the +loftiest minds, from Seneca, Epictetus, and M. Aurelius.<a id="noteref_2077" name="noteref_2077" href="#note_2077"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2077</span></span></a> Men +like Lucian, sometimes in half melancholy, half scornful derision, +amused themselves with ridiculing the chaotic results of the +intellectual ambition of the past.<a id="noteref_2078" name="noteref_2078" href="#note_2078"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2078</span></span></a> They equally recognised +the immense force of that spiritual movement which was +trying every avenue of accredited religious system or novel +superstition, that might perchance lead the devotee to some +glimpse of the divine world. And side by side with the +recrudescence of old-world superstitions, there were spreading, +from whatever source, loftier and more ethical conceptions of +God, a dim sense of sin and human weakness, a need of +cleansing and support from a Divine hand. Stoicism, with all +its austere grandeur, had failed in its interpretation both of +man and of God. Popular theology, however soothing to old +associations and unregenerate feelings, often gave a shock to +the quickened moral sense and the higher spiritual intuitions. +Yet the venerable charm of time-honoured ritual, glad or +stately, the emotional effects and dim promise of revelation in +the mysteries of many shrines, the seductive allurements of new +cults, with a strange blending of the sensuous and the mystic, +all wove around the human soul such an enchanted maze of +spiritual fascination that escape was impossible, even if it were +desired. But it was no longer desired even by the highest +intellects. The efforts of pure reason to solve the mystery of +God and of man’s destiny had failed. Yet men were ever +<span class="tei tei-q">“feeling after God, if haply they might find Him.”</span> And the +<span class="tei tei-pb" id="page397">[pg 397]</span><a name="Pg397" id="Pg397" class="tei tei-anchor"></a>God whom they sought for was one on whom they might hang, +in whom they might have rest. Where was the revelation to +come from? Where was the mediator to be sought to reconcile +the ancient faiths or fables with a purified conception of the +Deity and the aspiration for a higher moral life? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The revived Pythagorean and Platonist philosophy which +girded itself to attempt the solution was really part of a great +spiritual movement, with its focus at Alexandria.<a id="noteref_2079" name="noteref_2079" href="#note_2079"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2079</span></span></a> In that +meeting-point of the East and West, of all systems of thought +and worship, syncretism blended all faiths. Hadrian, in his +letter to Servianus, cynically observes that the same men were +ready to worship impartially Serapis or Christ.<a id="noteref_2080" name="noteref_2080" href="#note_2080"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2080</span></span></a> Philosophy +became more and more a religion; its first and highest aim +is a right knowledge of God. And philosophy, having failed +to find help in the life according to nature, or the divine +element in individual consciousness, had now to seek support +in a God transcending nature and consciousness, a God such as +the mysticism of the East or the systems of Pythagoras and +Plato had foreshadowed. But such a God, transcending nature +and consciousness, remote, ineffable, only, in some rare moment +of supreme exaltation, dimly apprehensible by the human +spirit,<a id="noteref_2081" name="noteref_2081" href="#note_2081"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2081</span></span></a> could not call forth fully the loving trust and fervent +reverence which men longed to offer. Heaven being so far from +earth, and earth so darkened by the mists of sense, any gleam +of revelation must be welcomed from whatever quarter it +might break. And thus an all-embracing syncretism, while it +gratified ancestral piety, and the natural instinct of all religion +to root itself in the past, offered the hope of illumination from +converging lights. Or rather, any religion which has won the +reverence of men may transmit a ray from the central Sun. +The believer in God, who longs for communion with Him, for +help at His hands, might by reverent selection win from all +religions something to satisfy his needs. A revelation was the +imperious demand. Where should men be so likely to find it +as in the reverent study of great historic efforts of humanity +to pierce the veil? +</p> + +<span class="tei tei-pb" id="page398">[pg 398]</span><a name="Pg398" id="Pg398" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The philosophy which was to attempt the revival of +paganism in the second century, and which was to fight its +last battles in the fourth and fifth, traced itself to Pythagoras +and Plato. Plato’s affinity with the older mystic is well known. +And the reader of the <span class="tei tei-hi"><span style="font-style: italic">Phaedo</span></span> or the <span class="tei tei-hi"><span style="font-style: italic">Republic</span></span> will not be surprised +to find the followers of the two masters of Greek thought +who believed most in a spiritual vision and in an ordered +moral life, united in an effort which extended to the close of the +Western Empire,<a id="noteref_2082" name="noteref_2082" href="#note_2082"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2082</span></span></a> to combine a lofty mysticism with ancestral +faith. The two systems had much in common, and yet each +contributed a peculiar element to the great movement. Pythagoreanism, +although its origin is veiled in mystery, was always +full of the mysticism of the East. Platonism was essentially +the philosophy of Greek culture. The movement in which +their forces were combined was one in which the new Hellenism of +Hadrian’s reign reinforced itself for the reconstruction of western +paganism with those purer and loftier ideas of God of which the +East is the original home. The effort of paganism to rehabilitate +itself in the second century drew no small part of its inspiration +from the regions which were the cradle of the Christian faith.<a id="noteref_2083" name="noteref_2083" href="#note_2083"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2083</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Seneca seems to regard Pythagoreanism as extinct.<a id="noteref_2084" name="noteref_2084" href="#note_2084"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2084</span></span></a> Yet +one of his own teachers, Sotion, practised its asceticism,<a id="noteref_2085" name="noteref_2085" href="#note_2085"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2085</span></span></a> +and in the first century <span class="tei tei-hi"><span style="font-size: 75%">B.C.</span></span>, the traces of at least ninety +treatises by members of the school have been recovered by +antiquarian care, many of them forgeries foisted on ancient +names.<a id="noteref_2086" name="noteref_2086" href="#note_2086"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2086</span></span></a> As a didactic system, indeed, the school had long +disappeared, but the Pythagorean <span class="tei tei-hi"><span style="font-style: italic">askesis</span></span> seems never to have +lost its continuity. It drew down the ridicule of the New +Comedy. It may have had a share in forming the Essene +and Therapeutic discipline.<a id="noteref_2087" name="noteref_2087" href="#note_2087"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2087</span></span></a> In the first century <span class="tei tei-hi"><span style="font-size: 75%">B.C.</span></span> it had a +distinguished adherent in P. Nigidius Figulus, and a learned +expositor in Alexander Polyhistor. Its enduring power as a +spiritual creed congenial to paganism is shown by the fact that +Iamblichus, one of the latest Neo-Platonists, and one of the +ardent devotees of superstition, expounded the Pythagorean +system in many treatises and composed an imaginative biography +<span class="tei tei-pb" id="page399">[pg 399]</span><a name="Pg399" id="Pg399" class="tei tei-anchor"></a>of the great founder.<a id="noteref_2088" name="noteref_2088" href="#note_2088"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2088</span></span></a> To the modern it is best known +through the romantic life of Apollonius of Tyana, by Philostratus, +which was composed at the instance of Julia Domna, +the wife of Septimius Severus, who combined with a doubtful +virtue a love for the mysticism of her native East.<a id="noteref_2089" name="noteref_2089" href="#note_2089"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2089</span></span></a> Apollonius +is surrounded by his biographer with an atmosphere of mystery +and miracle. But although the critical historian must reject +much of the narrative, the faith of the Pythagorean missionary +of the reign of Domitian stands out in clear outline. +Apollonius is a true representative of the new spiritual +movement. His mother had a vision before his birth. His +early training at Aegae was eclectic, like the spirit of the age, +and he heard the teaching of doctors of all the schools, not +even excluding the Epicurean.<a id="noteref_2090" name="noteref_2090" href="#note_2090"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2090</span></span></a> But he early devoted himself +to the severe asceticism of the Pythagorean sect, wore pure +linen, abstained from wine and flesh, observed the five years +of silence, and made the temple his home. The worship of +Asclepius, which was then gaining an extraordinary vogue, had +a special attraction for him, with its atmosphere of serenity +and ritual purity and its dream oracles of beneficent healing. +Apollonius combines in a strange fashion, like Plutarch and +the eclectic Platonists, a decided monotheism with a conservative +devotion to the ancient gods. He looks to the East, to +the sages of the Ganges, for the highest inspiration. He +worships the sun every day.<a id="noteref_2091" name="noteref_2091" href="#note_2091"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2091</span></span></a> Yet he has a profound interest +in the popular religion of the many lands through which he +travelled. He frequented the temples of all the gods, discoursed +with the priests on the ancient lore of their shrines, +and corrected or restored, with an authority which seems to +have never been challenged, their ritual where it had been +forgotten or mutilated in the lapse of ages.<a id="noteref_2092" name="noteref_2092" href="#note_2092"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2092</span></span></a> He sought initiation +in all the mysteries. He wrote a book on Sacrifices which +dealt with the most minute details of worship.<a id="noteref_2093" name="noteref_2093" href="#note_2093"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2093</span></span></a> He had a +profound interest in ancient legend, and the fame of the great +Hellenic heroes, and, having spent a weird night with the +shade of Achilles in the Troad, he constrained the Thessalians +<span class="tei tei-pb" id="page400">[pg 400]</span><a name="Pg400" id="Pg400" class="tei tei-anchor"></a>to restore his fallen honours.<a id="noteref_2094" name="noteref_2094" href="#note_2094"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2094</span></span></a> The temples recognised in him +at once a champion and a reformer. The oracular seats of +Ionia showed an unenvious admiration of his gift of prophecy, +and hailed him as a true son of Apollo.<a id="noteref_2095" name="noteref_2095" href="#note_2095"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2095</span></span></a> His visit to Rome +in the darkest hour of the Neronian terror seems to have +aroused a strange religious fervour; the temples were thronged +with worshippers; it was a heathen revival.<a id="noteref_2096" name="noteref_2096" href="#note_2096"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2096</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Yet this strange missionary held principles which ought to +have been fatal to heathen worship. He drew his central +principle from Eastern pantheism, which might seem irreconcilable +with the anthropomorphism of the West. It is true +that under the Infinite Spirit, as in the Platonist théodicée, the +gods of heathen devotion find a place as His ministers and +viceroys.<a id="noteref_2097" name="noteref_2097" href="#note_2097"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2097</span></span></a> But the eternal antithesis of spirit and matter, and +the contempt for the body as a degrading prison of the divine +element in man,<a id="noteref_2098" name="noteref_2098" href="#note_2098"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2098</span></span></a> the ascetic theory that by crucifying the +flesh and attenuating its powers, the spirit might lay itself open +to heavenly influences, these are doctrines which might appear +utterly hostile to a gross materialist ritual. And as a matter +of fact, Apollonius to some extent obeyed his principles. He +scorned the popular conception of divination and magic.<a id="noteref_2099" name="noteref_2099" href="#note_2099"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2099</span></span></a> The +only legitimate power of foreseeing the future or influencing +the material world is given to the soul which is pure from all +fleshly taint and therefore near to God. He feels profoundly +that the myths propagated by the poets have lowered the ideal +of God and the character of man, and he greatly prefers the +fables of Aesop, which use the falsehoods of the fancy for a +definite moral end.<a id="noteref_2100" name="noteref_2100" href="#note_2100"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2100</span></span></a> The mutilation of a father, the storming +of Olympus by the Giants, incest and adultery among the gods, +must be reprobated, however they have been glorified by poetry. +Apollonius poured contempt on the animal worship of Egypt, +even when defended by the dialectic subtlety of Greece.<a id="noteref_2101" name="noteref_2101" href="#note_2101"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2101</span></span></a> He +was repelled by the grossness of bloody sacrifices, however consecrated +by immemorial use. For the nobler symbolism of +<span class="tei tei-pb" id="page401">[pg 401]</span><a name="Pg401" id="Pg401" class="tei tei-anchor"></a>Hellenic art he had a certain sympathy, like Dion, but only as +symbolism. Any sensible image of the Supreme, which does +not carry the soul beyond the bounds of sense, defeats its +purpose and is degrading to pure religion. Pictured or +sculptured forms are only aids to that mystic imagination +through which alone we can see God. Finally, his idea of +prayer is intensely spiritual or ethical. <span class="tei tei-q">“Grant me, ye gods, +what is my due”</span> is the highest prayer of Apollonius.<a id="noteref_2102" name="noteref_2102" href="#note_2102"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2102</span></span></a> Yet, as +we have already seen, the religion of Apollonius is thoroughly +practical. He was a great preacher. He addressed vast +crowds from the temple steps at Ephesus or Olympia, rebuking +their luxury and effeminacy, their feuds and mean civic ambition, +their love of frivolous sports or the bloody strife of the arena.<a id="noteref_2103" name="noteref_2103" href="#note_2103"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2103</span></span></a> +Next to the knowledge of God, he preached the importance of +self-knowledge, and of lending an attentive ear to the voice of +conscience. He crowned his life by asserting fearlessly the cause +of righteousness in the awful presence-chamber of Domitian. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +About the very time when Apollonius was bearding the last +of the Flavians, and preaching a pagan revival in the porticoes +of the Roman temples, it is probable that Plutarch, in some +respects a kindred spirit, was making his appearance as a lecturer +at Rome.<a id="noteref_2104" name="noteref_2104" href="#note_2104"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2104</span></span></a> The greatest of biographers has had no authentic +biography himself.<a id="noteref_2105" name="noteref_2105" href="#note_2105"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2105</span></span></a> The few certain facts about his life must +be gleaned from his own writings. He was the descendant of +an ancient family of Chaeronea, famous as the scene of three +historic battles, <span class="tei tei-q">“the War-God’s dancing-place,”</span> and his great-grandfather +had tales of the great conflict at Actium.<a id="noteref_2106" name="noteref_2106" href="#note_2106"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2106</span></span></a> In the +year 66 <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span>, when Nero was distinguishing or disgracing himself +as a competitor at the Greek festivals, Plutarch was a +young student at the university of Athens, under Ammonius,<a id="noteref_2107" name="noteref_2107" href="#note_2107"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2107</span></span></a> +who, if he inspired him with admiration for Plato, also taught +him to draw freely from all the treasures of Greek thought. +Plutarch, before he finally settled down at Chaeronea, saw +something of the great Roman world. He had visited +Alex<span class="tei tei-pb" id="page402">[pg 402]</span><a name="Pg402" id="Pg402" class="tei tei-anchor"></a>andria and some part of Asia Minor.<a id="noteref_2108" name="noteref_2108" href="#note_2108"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2108</span></span></a> He was at an early age +employed to represent his native town on public business,<a id="noteref_2109" name="noteref_2109" href="#note_2109"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2109</span></span></a> and +he had thus visited Rome, probably in the reign of Vespasian, +and again, in the reign of +Domitian.<a id="noteref_2110" name="noteref_2110" href="#note_2110"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2110</span></span></a> It was a time when +original genius in Roman literature was showing signs of failure, +but when minute antiquarian learning was becoming a passion.<a id="noteref_2111" name="noteref_2111" href="#note_2111"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2111</span></span></a> +It was also the age of the new sophist. Hellenism was in the air, +and the lecture theatres were thronged to hear the philosophic +orator or the professional artist in words.<a id="noteref_2112" name="noteref_2112" href="#note_2112"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2112</span></span></a> Although Plutarch is +never mentioned beside men like Euphrates, in Pliny’s letters, +he found an audience at Rome, and the famous Arulenus Rusticus +was once among his hearers.<a id="noteref_2113" name="noteref_2113" href="#note_2113"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2113</span></span></a> While he was ransacking the +imperial libraries, he also formed the acquaintance, at pleasant +social parties, of many men of academic and official fame, some +of whom belonged to the circle of Pliny and Tacitus.<a id="noteref_2114" name="noteref_2114" href="#note_2114"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2114</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +But his native Greece, with its great memories, and his +native Chaeronea, to which he was linked by ancestral piety, +had for a man like Plutarch far stronger charms than the +capital of the world. With our love of excitement and +personal prominence, it is hard to conceive how a man of +immense culture and brilliant literary power could endure the +monotony of bourgeois society in depopulated and decaying +Greece.<a id="noteref_2115" name="noteref_2115" href="#note_2115"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2115</span></span></a> Yet Plutarch seems to have found it easy, and even +pleasant. He was too great to allow his own scheme of life +to be crossed and disturbed by vulgar opinion or ephemeral +ambition. His family relations were sweet and happy. His +married life realised the highest ideals of happy wedlock.<a id="noteref_2116" name="noteref_2116" href="#note_2116"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2116</span></span></a> He +had the respectful affection of his brothers and older kinsmen. +The petty magistracies, in which he made it a duty to serve +<span class="tei tei-pb" id="page403">[pg 403]</span><a name="Pg403" id="Pg403" class="tei tei-anchor"></a>his native town, were dignified in his eyes by the thought +that Epameinondas had once been charged with the cleansing of +the streets of Thebes.<a id="noteref_2117" name="noteref_2117" href="#note_2117"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2117</span></span></a> His priesthood of Apollo at Delphi +was probably far more attractive than the imperial honours +which, according to legend, were offered to him by Trajan and +Hadrian.<a id="noteref_2118" name="noteref_2118" href="#note_2118"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2118</span></span></a> To his historic and religious imagination the +ancient shrine which looked down on the gulf from the foot +of the <span class="tei tei-q">“Shining Rocks,”</span> was sacred as no other spot on earth. +Although in Plutarch’s day Delphi had declined in splendour +and fame,<a id="noteref_2119" name="noteref_2119" href="#note_2119"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2119</span></span></a> it was still surrounded with the glamour of +immemorial sanctity and power. It was still the spot from +which divine voices of warning or counsel had issued to the +kings of Lydia, to chiefs of wild hordes upon the Strymon, +to the envoys of the Roman Tarquins, to every city of +Hellenic name from the Euxine to the Atlantic. We can +still almost make the round of its antiquarian treasures under +his genial guidance. Probably Plutarch’s happiest hours were +spent in accompanying a party of visitors,—a professor on his +way home from Britain to Tarsus, a Spartan traveller just returned +from far Indian seas,—around those sacred scenes; we +can hear the debate on the doubtful quality of Delphic verse or +the sources of its inspiration: we can watch them pause to +recall the story of mouldering bronze or marble, and wake the +echoes of a thousand years.<a id="noteref_2120" name="noteref_2120" href="#note_2120"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2120</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Plutarch must have been a swift and indefatigable worker, +for his production is almost on the scale of Varro, Cicero, or +the elder Pliny. Yet he found time for pleasant visits to +every part of Greece which had tales or treasures for the +antiquary. He enjoyed the friendship of the brightest intellects +of the day, of Herodes Atticus, the millionaire rhetorician,<a id="noteref_2121" name="noteref_2121" href="#note_2121"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2121</span></span></a> +of Favorinus, the great sophist of Gaul, the intimate friend +of Herodes and the counsellor of the Emperor Hadrian, of +Ammonius, who was Plutarch’s tutor; of many others, noted +in their time, but who are mere shadows to us. They met +in a convivial way in many places, at Chaeronea, at Hyampolis, +at Eleusis after the Mysteries, at Patrae, at Corinth during +<span class="tei tei-pb" id="page404">[pg 404]</span><a name="Pg404" id="Pg404" class="tei tei-anchor"></a>the Isthmian games, at Thermopylae, and Athens in the +house of Ammonius, or at Aedepsus, the Baden of Euboea, +where in the springtime people found pleasant lodgings and +brisk intercourse to relieve the monotony of attendance at the +baths.<a id="noteref_2122" name="noteref_2122" href="#note_2122"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2122</span></span></a> Plutarch had a large circle of relatives,—his grandfather +Lamprias, who had tales from an actual witness of the revels +of Antony at Alexandria;<a id="noteref_2123" name="noteref_2123" href="#note_2123"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2123</span></span></a> Lamprias his elder brother, a true +Boeotian in his love of good fare, a war-dance, and a jest;<a id="noteref_2124" name="noteref_2124" href="#note_2124"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2124</span></span></a> his +younger brother Timon, to whom Plutarch was devotedly +attached.<a id="noteref_2125" name="noteref_2125" href="#note_2125"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2125</span></span></a> His ordinary society, not very distinguished +socially, was composed of grammarians, rhetoricians, country +doctors, the best that the district could afford.<a id="noteref_2126" name="noteref_2126" href="#note_2126"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2126</span></span></a> The talk is +often on the most trivial or absurd subjects, though not more +absurdly trivial than those on which the polished sophist displayed +his graces in the lecture-hall.<a id="noteref_2127" name="noteref_2127" href="#note_2127"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2127</span></span></a> Yet graver and more +serious themes are not excluded,<a id="noteref_2128" name="noteref_2128" href="#note_2128"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2128</span></span></a> and the table-talk of Greece +in the end of the first century is invaluable to the student of +society. In such scenes Plutarch not only cultivated friendship, +the great art of life, not only watched the play of intellect +and character; he also found relief from the austere labours +which have made his fame. It is surely not the least of his +titles to greatness that, in an environment which to most men +of talent would have been infinitely depressing, with the +irrepressible vitality of genius he contrived to idealise the +society of decaying Greece by linking it with the past. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +And, with such a power of reviving the past, even the +dulness of the little Boeotian town was easily tolerable. We +can imagine Plutarch looking down the quiet street in the +still vacant noontide, as he sat trying to revive the ancient +glories of his race, and to match them with their conquerors, +while he reminded the lords of the world, who, in Plutarch’s +<span class="tei tei-pb" id="page405">[pg 405]</span><a name="Pg405" id="Pg405" class="tei tei-anchor"></a>early youth, seemed to be wildly squandering their heritage, of +the stern, simple virtue by which it had been won. For in the +Lives of great Greeks and Romans, the moral interest is the +most prominent. It is biography, not history, which Plutarch +is writing.<a id="noteref_2129" name="noteref_2129" href="#note_2129"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2129</span></span></a> Setting and scenery of course there must be; but +Plutarch’s chief object is to paint the character of the great +actors on the stage. Hence he may slur over or omit historic +facts of wider interest, while he records apparently trivial +incidents or sayings which light up a character. But Plutarch +has a fine eye both for lively social scenes and the great +crises of history. The description of the feverish activity of +swarming industry in the great days of Pheidias at Athens, once +read, can never be forgotten.<a id="noteref_2130" name="noteref_2130" href="#note_2130"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2130</span></span></a> Equally indelible are the pictures +of the younger Cato’s last morning, as he finished the <span class="tei tei-hi"><span style="font-style: italic">Phaedo</span></span>, +and the birds began to twitter,<a id="noteref_2131" name="noteref_2131" href="#note_2131"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2131</span></span></a> of the flight and murder of +Pompey, of the suicide of Otho on the ghastly field of Bedriacum, +which seemed to atone for an evil life. Nor can we +forget his description of one of the saddest of all scenes in Greek +history, which moved even Thucydides to a restrained pathos,—the +retreat of the Athenians from the walls of Syracuse. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Plutarch was before all else a moralist, with a genius for +religion. His ethical treatises deserve to be thoroughly explored, +and as sympathetically expounded, for the light which they +throw on the moral aspirations of the age, as Dr. Mahaffy has +skilfully used them for pictures of its social life. He must +be a very unimaginative person who cannot feel the charm of +their revelation. But the man of purely speculative interest +will probably be disappointed. Plutarch is not an original +thinker in morals or religion. He has no new gospel to expound. +He does not go to the roots of conduct or faith. Possessing +a very wide knowledge of past speculation, he might have +written an invaluable history of ancient philosophy. But he +has not done it. And, as a man of genius, with a strong +practical purpose to do moral good to his fellows, his choice of +his vocation must be accepted without cavil. He was the +greatest Hellenist of his day, when Hellenism was capturing +<span class="tei tei-pb" id="page406">[pg 406]</span><a name="Pg406" id="Pg406" class="tei tei-anchor"></a>the Roman world. He was also a man of high moral ideals, +sincere piety, and absorbing interest in the fate of human +character. With all that wealth of learning, philosophic or +historical, with all that knowledge of human nature, what +nobler task could a man set himself than to attempt to give +some practical guidance to a generation conscious of moral +weakness, and distracted between new spiritual ideals and the +mythologies of the past? The urgent need for moral culture and +reform of character, for a guiding force in conduct, was profoundly +felt by all the great serious minds of the Flavian age, by +Pliny and Tacitus, by Juvenal and Quintilian. But Plutarch +probably felt it more acutely than any, and took endless pains +to satisfy it. It was an age when the philosophic director and +the philosophic preacher were, as we have seen, to be met with +everywhere. And Plutarch took his full share in the movement, +and influenced a wide circle.<a id="noteref_2132" name="noteref_2132" href="#note_2132"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2132</span></span></a> If he did not elaborate an +original ethical system, he had studied closely the art of +moral reform, and Christian homilists, from Basil to Jeremy +Taylor, have drawn freely from the storehouse of his precept +and observation. In many tracts he has analysed prevailing +vices and faults of his time,—flattery, vain curiosity, irritable +temper, or false modesty,—and given rules for curing or avoiding +them. In these homilies, the fundamental principle is that of +Musonius, perhaps adapted from an oracle to the people of +Cirrha <span class="tei tei-q">“to wage war with vice day and night, and never to +relax your guard.”</span><a id="noteref_2133" name="noteref_2133" href="#note_2133"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2133</span></span></a> The call to reform sounded all the louder +in Plutarch’s ears because of the high ideal which he had conceived +of what life might be made if, no longer left to the play of +passion and random influences, character were moulded from +early youth to a temperate harmony. To such a soul each +passing day might be a glad festival, the universe an august +temple full of its Maker’s glories, and life an initiation into the +joy of its holy mysteries.<a id="noteref_2134" name="noteref_2134" href="#note_2134"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2134</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +In the work of moral and religious reconstruction Plutarch +and his contemporaries could only rely on philosophy as their +guide. Philosophy to Plutarch, Apollonius, or M. Aurelius, +had a very different meaning from what it bore to the great +<span class="tei tei-pb" id="page407">[pg 407]</span><a name="Pg407" id="Pg407" class="tei tei-anchor"></a>thinkers of Ionia and Magna Graecia. Not only had it +deserted the field of metaphysical speculation; it had lost +interest even in the mere theory of morals. It had become +the art rather than the science of life. The teacher of an art +cannot indeed entirely divorce it from all scientific theory. +The relative importance of practical precept and ethical theory +was often debated in that age. But the tendency was +undoubtedly to subordinate dogma to edification.<a id="noteref_2135" name="noteref_2135" href="#note_2135"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2135</span></span></a> And where +dogma was needed for practical effect, it might be drawn from +the most opposite quarters. Seneca delights in rounding off a +letter by a quotation from Epicurus. M. Aurelius appeals +both to the example of Epicurus and the teaching of Plato.<a id="noteref_2136" name="noteref_2136" href="#note_2136"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2136</span></span></a> +Man might toy with cosmic speculation; the Timaeus had +many commentators in the first and second centuries.<a id="noteref_2137" name="noteref_2137" href="#note_2137"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2137</span></span></a> But, +for Plutarch and his contemporaries, the great task of philosophy +was to bring some sort of order into the moral and +religious chaos. It was not original thought or discovery +which was needed, but the application of reason, cultivated by +the study of the past, to the moral and religious problems of +the present. The philosopher sometimes, to our eyes, seems to +trifle with the smallest details of exterior deportment or idiom +or dress; he gives precepts about the rearing of children; he +occupies himself with curious questions of ritual and antiquarian +interest.<a id="noteref_2138" name="noteref_2138" href="#note_2138"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2138</span></span></a> These seeming degradations of a great mission, after +all, only emphasise the fact that philosophy was now concerned +with human life rather than with the problems of speculation. +It had in fact become an all-embracing religion. It supplied the +medicine for moral disease; it furnished the rational criterion +by which all myth and ritual must be judged or explained.<a id="noteref_2139" name="noteref_2139" href="#note_2139"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2139</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Plutarch was an eclectic in the sense that, knowing all the +moral systems of the past, he was ready to borrow from any +of these principles which might give support to character. +Whether, if he had been born four or five hundred years +earlier, he might have created or developed an original theory +himself, is a question which may be variously answered. One +may reasonably hesitate to assent to the common opinion that +<span class="tei tei-pb" id="page408">[pg 408]</span><a name="Pg408" id="Pg408" class="tei tei-anchor"></a>Plutarch had no genius for original speculation. Had he come +under the influence of Socrates, it is not so certain that he +might not have composed dialogues with a certain charm of +fresh dialectic and picturesque dramatic power. It is a little +unhistorical to decry a man of genius as wanting in speculative +originality, who was born into an age when speculation had run +dry, and thought was only subsidiary to conduct. When the +dissonant schools forsook the heights of metaphysic and cosmology +to devote themselves to moral culture, an inevitable tendency +to eclecticism, to a harmony of moral theory, set in. The +practical interest prevailed over the infinitely divisive forces +of the speculative reason. Antiochus, the teacher of Cicero,<a id="noteref_2140" name="noteref_2140" href="#note_2140"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2140</span></span></a> +while he strove to re-establish Platonism, maintained the +essential agreement of the great schools on the all-important +questions, and freely adopted the doctrines of Zeno and +Aristotle.<a id="noteref_2141" name="noteref_2141" href="#note_2141"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2141</span></span></a> Panaetius, the chief representative of Roman +Stoicism in the second century <span class="tei tei-hi"><span style="font-size: 75%">B.C.</span></span>, had a warm admiration +for Plato and Aristotle, and in some essential points forsook +the older teaching of the Porch.<a id="noteref_2142" name="noteref_2142" href="#note_2142"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2142</span></span></a> Seneca, as we have seen, +often seems to cling to the most hard and repellent tenets of +the ancient creed. Yet a sense of practical difficulties has led +him to soften and modify many of them—the identity of +reason and passion, the indifference of so-called <span class="tei tei-q">“goods,”</span> the +necessity of instantaneous conversion, the unapproachable and +unassailable perfection of the wise man. Plutarch’s own +ethical system, so far as he has a system, is a compound of +Platonic and Aristotelian ideas, with a certain tincture of +Stoicism.<a id="noteref_2143" name="noteref_2143" href="#note_2143"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2143</span></span></a> Platonism, which had shaken off its sceptical +tendencies in the first century <span class="tei tei-hi"><span style="font-size: 75%">B.C.</span></span>, had few adherents at +Rome in the first century of the Empire.<a id="noteref_2144" name="noteref_2144" href="#note_2144"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2144</span></span></a> The Stoic and +Epicurean systems divided the allegiance of thinking people +till the energetic revival of Hellenism set in. Epictetus +indeed speaks of women who were attracted by the supposed +freedom of sexual relations in Plato’s Utopia.<a id="noteref_2145" name="noteref_2145" href="#note_2145"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2145</span></span></a> Seneca often +refers to Plato, and was undoubtedly influenced by his spirit. +<span class="tei tei-pb" id="page409">[pg 409]</span><a name="Pg409" id="Pg409" class="tei tei-anchor"></a>But in the second century, the sympathetic union of Platonic +and Pythagorean ideas with a vigorous religious revival became +a real power, with momentous effects on the future of +philosophy and religion for three centuries. Plutarch’s reverence +for the founder of the Academy, even in little things, was +unbounded.<a id="noteref_2146" name="noteref_2146" href="#note_2146"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2146</span></span></a> It became with him almost a kind of cult. And +he paid the most sincere reverence to his idol by imitating, in +some of his treatises, the mythical colouring by which the +author of the <span class="tei tei-hi"><span style="font-style: italic">Phaedo</span></span> and the <span class="tei tei-hi"><span style="font-style: italic">Republic</span></span> had sought to give body +and reality to the unseen world.<a id="noteref_2147" name="noteref_2147" href="#note_2147"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2147</span></span></a> Plutarch condemned in very +strong language the coarse and sophistical modes of controversy +with which the rival schools assailed one another’s tenets.<a id="noteref_2148" name="noteref_2148" href="#note_2148"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2148</span></span></a> +Yet he can hardly be acquitted of some harshness in his +polemic against the Stoics and Epicureans. Archbishop Trench, +in his fascinating and sympathetic treatment of Plutarch, +laments that he did not give a more generous recognition to +that noblest and most truly Roman school which was the last +refuge and citadel of freedom.<a id="noteref_2149" name="noteref_2149" href="#note_2149"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2149</span></span></a> We may join the archbishop +in wishing that Plutarch, without compromising principle, had +been more tolerant to a system with which he had so much in +common, and which, in his day, had put off much of its old +hardness. But he was essentially a practical man, with a +definite moral aim. He took from any quarter principles +which seemed to him to be true to human nature, and which +furnished a hopeful basis for the efforts of the moral teacher. +But he felt equally bound to reject a system which absorbed +and annihilated the emotional nature in the reason,<a id="noteref_2150" name="noteref_2150" href="#note_2150"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2150</span></span></a> which cut +at the roots of moral freedom, which recognised no degrees in +virtue or in vice, which discouraged and contemned the first +faint struggles of weak humanity after a higher life, and froze +it into hopeless impotence by the remote ideal of a cold, flawless +perfection, suddenly and miraculously raised to a divine +independence of all the minor blessings and helps to virtue.<a id="noteref_2151" name="noteref_2151" href="#note_2151"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2151</span></span></a> +<span class="tei tei-pb" id="page410">[pg 410]</span><a name="Pg410" id="Pg410" class="tei tei-anchor"></a>Such an ideal may be magnificent, but it is not life. For man, +constituted as he is, and placed in such an environment, it is +a dangerous mental habit to train the soul to regard all things +as a fleeting and monotonous show, to cultivate the <span class="tei tei-hi"><span style="font-style: italic">taedium +vitae</span></span>, or a calm resignation to the littleness of man placed for +a brief space between the two eternities.<a id="noteref_2152" name="noteref_2152" href="#note_2152"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2152</span></span></a> The philosophic +sufferer may brace himself to endure the round of human +duties, and to live for the commonwealth of man; he may he +generous to the ungrateful and tolerant to the vulgar and the +frivolous; he may make his life a perpetual sacrifice to duty +and the higher law, but it is all the while really a pathetic +protest against the pitiless Power which has made man so little +and so great, doomed to the life of the leaves and the insects, +yet tortured with the longing for an infinite future. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +On some great central truths, such as the inwardness of +happiness and the brotherhood of man, Plutarch and the Stoics +were at one. And the general tone of his moral teaching +bears many marks of Stoic influence.<a id="noteref_2153" name="noteref_2153" href="#note_2153"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2153</span></span></a> But the Stoic psychology, +the Stoic fatalism and pantheism aroused all the controversial +vehemence of Plutarch.<a id="noteref_2154" name="noteref_2154" href="#note_2154"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2154</span></span></a> The Stoic held the essential unity +of the soul, that reason and passion are not two distinct +principles, but that passion is reason depraved and diverted to +wrong objects. It is the same simple, indivisible power which +shifts and changes and submits itself to opposing influences. +Passion, in fact, is an impetuous and erring motion of the +reason, and vice, in the old Socratic phrase, is an error of judgment, +a fit of ignorance of the true ends of action. But as, +according to Stoic theory, the human reason is a portion of +the Divine, depravity becomes thus a corruption of the Divine +element, and the guarantee for any hope of reform is lost. +For himself, Plutarch adopts the Platonic division of the soul +into the rational, spirited, and concupiscent elements, with some +Aristotelian modifications.<a id="noteref_2155" name="noteref_2155" href="#note_2155"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2155</span></span></a> The great fact of man’s moral +nature is the natural opposition between the passions and the +rational element of the soul; it corresponds to a similar +division in the mundane soul.<a id="noteref_2156" name="noteref_2156" href="#note_2156"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2156</span></span></a> All experience attests a + con<span class="tei tei-pb" id="page411">[pg 411]</span><a name="Pg411" id="Pg411" class="tei tei-anchor"></a>stant, natural, and sustained rebellion of the lower against the +higher. Principles so alien and disparate cannot be identified, +any more than you can identify the hunter and his quarry.<a id="noteref_2157" name="noteref_2157" href="#note_2157"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2157</span></span></a> +But, although in the unregulated character, they are in violent +opposition, they may, by proper culture, be brought at last +into a harmony. The function of the higher element is not +to extinguish the lower, but to guide and control and elevate +it.<a id="noteref_2158" name="noteref_2158" href="#note_2158"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2158</span></span></a> Passion is a force which may be wasted in vagrant, wild +excess, but which may also be used to give force and energy +to virtue. To avoid drunkenness, a man need not spill the +wine; he may temper its strength. A controlled anger is +the spur of courage. Passion in effect is the raw material +which is moulded by reason into the forms of practical virtue, +and the guiding principle in the process is the law of the +mean between excess and defect of passion.<a id="noteref_2159" name="noteref_2159" href="#note_2159"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2159</span></span></a> This is, of +course, borrowed from Aristotle, and along with it the theory of +education by habit, which to Plato had seemed a popular and +inferior conception of the formation of the virtuous character.<a id="noteref_2160" name="noteref_2160" href="#note_2160"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2160</span></span></a> +By the strong pressure of an enlightened will, the wild insurgent +forces of the lower nature are brought into conformity to a +higher law. It is a slow, laborious process, demanding infinite +patience, daily and hourly watchfulness, self-examination, frank +confession of faults to some friend or wise director of souls.<a id="noteref_2161" name="noteref_2161" href="#note_2161"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2161</span></span></a> +It needs the minutest attention to the details of conduct and +circumstance, and a steady front against discouragement from +the backsliding of the wavering will.<a id="noteref_2162" name="noteref_2162" href="#note_2162"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2162</span></span></a> In such a system the +hope of reform lies not in any sudden revolution. Plutarch has +no faith in instant conversion, reversing in a moment the ingrained +tendencies of years, and setting a man on a lofty height +of perfection, with no fear of falling away. That vain dream +of the older Stoicism, which recognised no degrees in virtuous +progress, made virtue an unapproachable ideal, and paralysed +struggling effort. It was not for an age stricken or blest with +a growing sense of moral weakness, and clutching eagerly at +any spiritual stay. Plutarch loves rather to think of character +under the image of a holy and royal building whose +founda<span class="tei tei-pb" id="page412">[pg 412]</span><a name="Pg412" id="Pg412" class="tei tei-anchor"></a>tions are laid in gold, and each stone has to be chosen and +carefully fitted to the line of reason.<a id="noteref_2163" name="noteref_2163" href="#note_2163"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2163</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Plutarch also accepted from the Peripatetic school the +principle, which Seneca was in the end compelled to admit, +that the finest paragon of wisdom and virtue is not quite +self-sufficing, that virtuous activity needs material to work +upon,<a id="noteref_2164" name="noteref_2164" href="#note_2164"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2164</span></span></a> and that the good things of the world, in their proper +place, are as necessary to the moral musician as the flute to +the flute-player. Above all, Plutarch, with such a theory of +character, was bound to assert the cardinal doctrine of human +freedom. He had a profound faith in a threefold Providence, +exercised by the remote Supreme Deity, by the inferior +heavenly powers, and by the daemons.<a id="noteref_2165" name="noteref_2165" href="#note_2165"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2165</span></span></a> But Providence is a +beneficent influence, not a crushing force of necessity. To +Plutarch fatalism is the blight of moral effort. Foreknowledge +and Fate are not conterminous and coextensive. Although +everything is foreseen by heavenly powers, not everything +is foreordained.<a id="noteref_2166" name="noteref_2166" href="#note_2166"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2166</span></span></a> The law of Fate, like the laws of +earthly jurisprudence, deals with the universal, and only +consequentially with the particular case. Certain consequences +follow necessarily from certain acts, but the acts are not +inevitably determined.<a id="noteref_2167" name="noteref_2167" href="#note_2167"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2167</span></span></a> Man, by nature the most helpless +and defenceless of animals, becomes lord of creation by +his superior reason, and appropriates all its forces and its +wealth by his laborious arts.<a id="noteref_2168" name="noteref_2168" href="#note_2168"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2168</span></span></a> And the art of arts, the art +of life, neither trusting to chance nor cowed by any fancied +omnipotence of destiny, uses the will and reason to master +the materials out of which happiness is forged. Thus the +hope of a noble life is securely fenced in the fortress of the +autonomous will. To the Stoic the vicious man was a +fool, whose reason was hopelessly besotted. The Platonist +cherished the better hope, that reason, though darkened for a +time and vanquished by the forces of sense, could never +assent to sin, that there still remained in every human +soul a witness to the eternal law of conduct. +</p> + +<span class="tei tei-pb" id="page413">[pg 413]</span><a name="Pg413" id="Pg413" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +With such a faith as this, an earnest man like Plutarch +was bound to become a preacher of righteousness and a +spiritual director. Many of his moral treatises are the +expanded record of private counsel or the more formal +instruction of the lecture-hall. He had disciples all over the +Roman world, at Rome, Chaeronea, Ephesus, and Athens.<a id="noteref_2169" name="noteref_2169" href="#note_2169"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2169</span></span></a> His +conception of the philosophic gathering, in which these +serious things were discussed, is perhaps the nearest approach +which a heathen ever made to the conception of the Christian +church.<a id="noteref_2170" name="noteref_2170" href="#note_2170"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2170</span></span></a> In theory, the philosopher’s discourse on high moral +themes was a more solemn affair than the showy declamation +of the sophist, whose chief object was to dazzle and astonish +his audience by a display of rhetorical legerdemain on the +most trivial or out-worn themes. But the moral preacher in +those days, it is to be feared, often forgot the seriousness of +his mission, and degraded it by personal vanity and a tinsel +rhetoric to win a cheap applause.<a id="noteref_2171" name="noteref_2171" href="#note_2171"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2171</span></span></a> The sophist and the +philosopher were in fact too often undistinguishable, and the +philosophic class-room often resounded with new-fangled +expressions of admiration. For all this Plutarch has an +indignant contempt. It is the prostitution of a noble mission. +It is turning the school into a theatre, and the reformer of +souls into a flatterer of the ear. To ask rhetoric from the +true philosopher is as if one should require a medicine +to be served in the finest Attic ware.<a id="noteref_2172" name="noteref_2172" href="#note_2172"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2172</span></span></a> The profession of +philosophy becomes in Plutarch’s eyes a real priesthood for +the salvation of souls. He disapproves of the habit, which +prevailed in the sophist’s lecture theatre, of proposing subtle +or frivolous questions to the lecturer in order to make a display +of cleverness. But he would have those in moral difficulty to +remain after the sermon, for such it was, and lay bare their +faults and spiritual troubles.<a id="noteref_2173" name="noteref_2173" href="#note_2173"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2173</span></span></a> He watched the moral progress +of his disciples, as when Fundanus is congratulated on his +growing mildness of temper.<a id="noteref_2174" name="noteref_2174" href="#note_2174"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2174</span></span></a> The philosopher was in those +<span class="tei tei-pb" id="page414">[pg 414]</span><a name="Pg414" id="Pg414" class="tei tei-anchor"></a>days, and often too truly, charged with gross inconsistency in his +private conduct. Plutarch believed emphatically in teaching by +example. The preacher of the higher life should inspire such +respect that his frown or smile shall at once affect the disciple.<a id="noteref_2175" name="noteref_2175" href="#note_2175"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2175</span></span></a> +Plutarch evidently practised his remedies on himself. His +great gallery of the heroes of the past was primarily intended +to profit others. But he found, as the work went on, that he +was himself <span class="tei tei-q">“much profited by looking into these histories, as +if he looked into a glass, to frame and fashion his life to the +mould and pattern of these virtuous noblemen.”</span><a id="noteref_2176" name="noteref_2176" href="#note_2176"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2176</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Plutarch, as we have seen, waged determined war with the +older Stoic and Epicurean systems; yet his practical teaching +is coloured by the spirit of both. This is perhaps best seen in +the tract on Tranquillity, which might almost have been written +by Seneca. Although Plutarch elsewhere holds the Peripatetic +doctrine that the full life of virtue cannot dispense with the +external gifts of fortune, he asserts as powerfully as any Stoic +that life takes its predominant colour from the character, that +<span class="tei tei-q">“the kingdom of Heaven is within,”</span> that no change of external +fortune can calm the tumults of the soul. You seem to be +listening to a Stoic doctor when you hear that most calamities +draw their weight and bitterness from imagination, that excessive +desire for a thing engenders the fear of losing it, and +makes enjoyment feeble and uncertain, that men, by forgetting +the past in the vanishing present, lose the continuity of their +lives.<a id="noteref_2177" name="noteref_2177" href="#note_2177"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2177</span></span></a> Is it Plutarch himself, or some Christian preacher, who +tells us that seeming calamity may be the greatest blessing, +that the greatest folly is unthankfulness and discontent with +the daily lot, that no wealth or rank can give such enchanted +calm of spirit as a conscience unstained by evil deed or thought, +and the power of facing fortune with steady open eye?<a id="noteref_2178" name="noteref_2178" href="#note_2178"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2178</span></span></a> It is +surely the greatest literary genius of his age, buried in a dull +Boeotian town, who bids us think of the good things we have, +instead of envying a life whose inner griefs we know not, who +ever looks on the brighter side of things and dignifies an obscure +<span class="tei tei-pb" id="page415">[pg 415]</span><a name="Pg415" id="Pg415" class="tei tei-anchor"></a>lot by grateful content, who is not vexed by another’s splendid +fortune, because he knows that seeming success is often +a miserable failure, and that each one has within him the +springs of happiness or misery.<a id="noteref_2179" name="noteref_2179" href="#note_2179"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2179</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The discipline by which this wise mood, which contains the +wisdom of all the ages, is to be attained is expounded by Plutarch +in many tracts, which are the record of much spiritual counsel. +The great secret is a lover’s passion for the ideal and a scorn for +the vulgar objects of desire.<a id="noteref_2180" name="noteref_2180" href="#note_2180"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2180</span></span></a> Yet moral growth must be slow, +though steady and unpausing, not the rush of feverish excitement, +which may be soon spent and exhausted.<a id="noteref_2181" name="noteref_2181" href="#note_2181"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2181</span></span></a> The true +aspirant to moral perfection will not allow himself to be cast +down by the obstacles that meet him at the entrance to the +narrow way, nor will he be beguiled by pomp of style or +subtlety of rhetoric to forget the true inwardness of philosophy. +He will not ask for any witness of his good deeds or his +growth in virtue; he will shrink from the arrogance of the +mere pretender. Rather will he be humble and modest, +harsh to his own faults, gentle to those of others. Like the +neophyte in the mysteries, he will be awed into reverent +silence, when the light bursts from the inner shrine.<a id="noteref_2182" name="noteref_2182" href="#note_2182"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2182</span></span></a> This +humility will be cultivated by daily self-scrutiny, and in +this self-examination no sins will seem little, and no addition +to the growing moral wealth, however slight, will be despised.<a id="noteref_2183" name="noteref_2183" href="#note_2183"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2183</span></span></a> +To stimulate effort, we must set the great historic examples of +achievement or self-conquest before our eyes, and in doubt or +difficulty, we must ask what would Plato or Socrates have done +in such a case?<a id="noteref_2184" name="noteref_2184" href="#note_2184"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2184</span></span></a> Where they have suffered, we shall love +and honour them all the more. Their memory will work as a +sacred spell. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Plutarch expounded the gospel of a cheerful and contented +life, and he evidently practised what he preached. Yet, like +all finely strung spirits, he had his hours when the pathos of +<span class="tei tei-pb" id="page416">[pg 416]</span><a name="Pg416" id="Pg416" class="tei tei-anchor"></a>life was heavy upon him, and death seemed the sovereign +remedy for it all. Any one who shares the vulgar notion +that the Greeks, even of the great age, were a race living in +perpetual sunshine and careless enjoyment of the hour, should +read the Consolation to Apollonius on the death of his son. He +will there find all the great poets, from Homer downwards, cited +in support of the most pessimist view of human life.<a id="noteref_2185" name="noteref_2185" href="#note_2185"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2185</span></span></a> In the field +of philosophy, it finds the most withering expression in the +doctrine of Heraclitus, which did so much to mould the thought +of Plutarch’s great master, and which coloured so many of the +meditations of M. Aurelius.<a id="noteref_2186" name="noteref_2186" href="#note_2186"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2186</span></span></a> Our life is but in miniature a +counterpart of the universal flux, and each moment is the meeting +place of life and death. Years, many or few, are but a point, +a moment in the tract of infinite age.<a id="noteref_2187" name="noteref_2187" href="#note_2187"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2187</span></span></a> The noble fulness of a +life must be sought not in a sum of years, but in a rounded +completeness of virtue. When we look at the chance and +change and sorrow of life, death seems really the great deliverer, +and in certain moments, it may be hailed as Heaven’s last, best +gift.<a id="noteref_2188" name="noteref_2188" href="#note_2188"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2188</span></span></a> Whether it be an unawaking sleep or the entrance to +another scene of being, it cannot be an evil; it may perchance +be a blessing. If there is nothing after it, we only return to +our calm antenatal unconsciousness.<a id="noteref_2189" name="noteref_2189" href="#note_2189"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2189</span></span></a> Or if there be another +life, then for the good and noble there is a place assuredly +prepared in some happy island of the West, or other mystic +region, which we may picture to ourselves, if we please, in the +Orphic visions glorified by Pindar.<a id="noteref_2190" name="noteref_2190" href="#note_2190"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2190</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +We are now on the threshold of another world, from which +many voices were coming to the age of Plutarch. After +philosophy has done its utmost to mould the life of sixty or +seventy years into a moral harmony, with its music in itself,<a id="noteref_2191" name="noteref_2191" href="#note_2191"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2191</span></span></a> +the effort ends in a melancholy doubt. The precept of Seneca +and Plutarch, that you should live under the tutelary eye of +some patron sage of the past, revealed a need of exterior help +<span class="tei tei-pb" id="page417">[pg 417]</span><a name="Pg417" id="Pg417" class="tei tei-anchor"></a>for the virtuous will. The passion for continued existence was +sobered by the sense of continued moral responsibility and the +shadow of a judgment to come. Vistas of a supernatural world +opened above the struggling human life on earth and in far +mysterious distances beyond. When philosophy had done its +utmost to heal the diseases of humanity, it was confronted with +another task, to give man a true knowledge of God and assurance +of His help in this world and the next. Philosophy had +for ages held before the eyes of men a dim vision of Him, sublime, +remote, ineffable. But it was a vision for the few, not for the +many. It was rather metaphysical than moral and spiritual. +It paid little heed to the myths and mysteries by which +humanity had been seeking to solve its spiritual enigmas. +This long travail of humanity could not be ignored by a true +religious philosophy. Some means must be found to reconcile +ancient religious imagination with the best conception of the +Divine. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The problem indeed was not a new one, except in the sense +that an intense revival of religious faith or superstition +demanded a fresh théodicée. As early as the sixth century +<span class="tei tei-hi"><span style="font-size: 75%">B.C.</span></span>, the simple faith in legend had been shaken among the +higher minds in a great philosophic movement which extended +over many ages. Some had rejected the myths with scorn. +Others had proceeded by the method of more or less critical +selection. Others, again, strove to find in them a historical +kernel, or an esoteric meaning veiled in allegory. The same +methods reappeared in the age of Varro and Scaevola,<a id="noteref_2192" name="noteref_2192" href="#note_2192"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2192</span></span></a> and, +five centuries later, in the theology of Macrobius.<a id="noteref_2193" name="noteref_2193" href="#note_2193"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2193</span></span></a> The effort, +however, of the Platonists of the second century has a peculiar +interest, because some fresh elements have been added to the +great problem since the days of Xenophanes and Euhemerus +and Varro. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +To Plutarch, theology is the crown of all philosophy.<a id="noteref_2194" name="noteref_2194" href="#note_2194"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2194</span></span></a> To +form true and worthy conceptions of the Divine Being is not +less important than to pay Him pious worship. Plutarch’s +lofty conception of the Infinite and Supreme, like that of +Maximus of Tyre, dominates all his system. In a curious +<span class="tei tei-pb" id="page418">[pg 418]</span><a name="Pg418" id="Pg418" class="tei tei-anchor"></a>treatise on Isis and Osiris, he reviews many a device of scholastic +subtlety, many a crude guess of embryonic science, many a dream +of Pythagorean mysticism, to find an inner meaning in the +Egyptian myth. Yet it embalms, in all this frigid scholasticism, +the highest and purest expression of Plutarch’s idea of the +Supreme. In the end he breaks away from all lower mundane +conceptions of the Divine, and reveals a glimpse of the beatific +vision. <span class="tei tei-q">“While we are here below,”</span> he says, <span class="tei tei-q">“encumbered by +bodily affections, we can have no intercourse with God, save as +in philosophic thought we may faintly touch Him, as in a dream. +But when our souls are released, and have passed into the region +of the pure, invisible, and changeless, this God will be their +guide and king who depend on Him and gaze with insatiable +longing on the beauty which may not be spoken of by the lips of +man.”</span><a id="noteref_2195" name="noteref_2195" href="#note_2195"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2195</span></span></a> To Plutarch God is the One, Supreme, Eternal Being, +removed to an infinite distance from the mutable and mortal—the +Being of whom we can only predicate that <span class="tei tei-q">“He is,”</span> who lives +in an everlasting <span class="tei tei-q">“now,”</span> of whom it would be irrational and +impious to speak in the terms of the future or the past.<a id="noteref_2196" name="noteref_2196" href="#note_2196"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2196</span></span></a> He +is the One, the Absolute of Eleatic or Pythagorean philosophy, +the Demiurgus of Plato, the primal motive power of Aristotle, +the World-Soul of the Stoics. Yet Plutarch is as far removed +from the Epicureanism which banishes God from the universe +as he is from the pantheism of east or west, which interfuses +the world and God.<a id="noteref_2197" name="noteref_2197" href="#note_2197"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2197</span></span></a> Plutarch never abandons the Divine +personality, in whatever sense he may hold it. God is the +highest perfection of goodness and intelligence, the Creator, the +watchful and benevolent Providence of the world, the Author +of all good. His power, indeed, is not unlimited. There is a +power of evil in the world which must be recognised. And, +as good cannot be the author of evil, the origin of evil must +be sought in a separate and original principle, distinct from, +but not co-equal with, God: a principle recognised in many a +theology and philosophy of east and west, and called by many +<span class="tei tei-pb" id="page419">[pg 419]</span><a name="Pg419" id="Pg419" class="tei tei-anchor"></a>names—Ahriman or Hades, the <span class="tei tei-q">“dyad”</span> of Pythagoras, the +<span class="tei tei-q">“strife”</span> of Empedocles, the <span class="tei tei-q">“other”</span> of Plato.<a id="noteref_2198" name="noteref_2198" href="#note_2198"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2198</span></span></a> Its seat is the +World-Soul, which has a place alongside of God and Matter, +causing all that is deadly in nature, all moral disorder in the +soul of man. Matter is the seat both of evil and good.<a id="noteref_2199" name="noteref_2199" href="#note_2199"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2199</span></span></a> In +its lower regions it may seem to be wholly mastered by the +evil principle; yet in its essence it is really struggling towards +the good, and, as a female principle, susceptible to the formative +influence of the Divine, as well as exposed to the incursions of +evil. Plutarch’s theory of creation is, in the main, that of +the Timaeus, with mingled elements of Stoic cosmogony. +Through number and harmony the Divine Mind introduces +order into the mass of lawless chaos. But while God stands +outside the cosmos as its creator, He is not merely the divine +craftsman, but a penetrating power. For from Him proceeds +the soul which is interfused with the world and which sustains +it. Through the World-Soul, God is in touch with all powers +and provinces of the universe. Yet throughout the universe, +as in the human soul, there are always present the two elements +side by side, the principles of reason and unreason, of evil and +of good.<a id="noteref_2200" name="noteref_2200" href="#note_2200"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2200</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The vision of the one eternal, passionless Spirit, far removed +from the world of chance and change and earthly soilure, was +the conquest of Greek philosophy, travailing for 800 years. +But it was a vision far withdrawn; it was separated by an +apparently impassable gulf alike from the dreams of Hellenic +legend and from the struggling life of humanity. The poets, +and even the poet of divinest inspiration, had bequeathed a mass +of legend, often shocking to the later moral sense, yet always +seductive by its imaginative charm. How to reconcile the +fictions of poetry, which had so long enthralled all imaginations, +with higher spiritual intuitions, that was the problem. It was +not indeed a new problem. It had driven Xenophanes into open +revolt, it had exercised the mind of the reverent Pindar and +the sceptical Euripides. It had suggested to Plato the necessity +of recasting myth in the light of the Divine purity.<a id="noteref_2201" name="noteref_2201" href="#note_2201"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2201</span></span></a> But the +<span class="tei tei-pb" id="page420">[pg 420]</span><a name="Pg420" id="Pg420" class="tei tei-anchor"></a>new Hellenism of the second century was a great literary, even +more than a theological or philosophic, movement; and the +glory of Greek literature was inseparably linked with the glory +and the shame of Greek mythology. To discard and repudiate +the myths was to give the lie to the divine poets. To explain +them away by physical allegory, in the fashion of the +Stoic theology, or to lower the <span class="tei tei-q">“blessed ones”</span> of Olympus +to the stature of earthly kings and warriors, after the manner +of Euhemerus, was to break the charm of poetic legend, and +violate the instincts of ancestral piety.<a id="noteref_2202" name="noteref_2202" href="#note_2202"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2202</span></span></a> And there were many +other claimants for devotion beside the ancient gods of Rome +and Greece. Persia and Phrygia, Commagene and Egypt, every +region from the Sahara to Cumberland, were adding to the +pantheon. Soldiers and travellers were bringing their tales of +genii and daemons from islands in the British seas and the +shores of the Indian Ocean.<a id="noteref_2203" name="noteref_2203" href="#note_2203"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2203</span></span></a> How could a man trained in the +mystic monotheism of 800 years reconcile himself to this +immense accretion of alien superstition? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +On the other hand, from whatever quarter, a new spiritual +vision had opened, strange to the ancient world. It is not merely +that the conception of God has become more pure and lofty; +the whole attitude of the higher minds to the Eternal had altered. +A great spiritual revolution had concurred with a great political +revolution. The vision of the divine world which satisfied men +in the age of Pericles or in the Punic wars, when religion, +politics, and morality were linked in unbroken harmony, when, +if spiritual vision was bounded, spiritual needs were less +clamorous, and the moral life less troubled and self-conscious, +could no longer appease the yearnings of the higher minds. Both +morality and religion had become less formal and external, more +penetrating and exigent. Prayer was no longer a formal litany +for worldly blessings or sinful indulgence, but a colloquy with +God, in a moment of spiritual exaltation.<a id="noteref_2204" name="noteref_2204" href="#note_2204"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2204</span></span></a> The true sacrifice +was no longer <span class="tei tei-q">“the blood of bulls,”</span> but a quiet spirit. Along +with a sense of frailty and bewilderment, men felt the need of +<span class="tei tei-pb" id="page421">[pg 421]</span><a name="Pg421" id="Pg421" class="tei tei-anchor"></a>purification and spiritual support. The old mysteries and the +new cults from the East had fostered a longing for sacramental +peace and assurance of another life, in which the crooked should +be made straight and the perverted be restored. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +In Maximus of Tyre,<a id="noteref_2205" name="noteref_2205" href="#note_2205"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2205</span></span></a> although he has no claim to the reputation +of a strong and original thinker, we see this new religious +spirit of the second century perhaps in its purest form. Man +is an enigma, a contradiction, a being placed on the confines of +two worlds. A beast in his fleshly nature, he is akin to God +in his higher part, nay, the son of God.<a id="noteref_2206" name="noteref_2206" href="#note_2206"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2206</span></span></a> Even the noblest +spirits here below live in a sort of twilight, or in a heady excitement, +an intoxication of the senses. Yet, cramped as it is in +the prison of the flesh, the soul may raise itself above the misty +region of perpetual change towards the light of the Eternal. For, +in the slumber of this mortal life, the pure spirit is sometimes +visited by visions coming through the gate of horn,<a id="noteref_2207" name="noteref_2207" href="#note_2207"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2207</span></span></a> visions +of another world seen in some former time. And, following +them, the moral hero, like Heracles, the model of strenuous +virtue, through toil and tribulation may gain the crown. +On this stormy sea of time, philosophy gives us the veil of +Leucothea to charm the troubled waters. It is true that only +when release comes at death, does the soul attain to the full vision +of God. For the Highest is separated from us by a great gulf. +Yet the analysis of the soul which Maximus partly borrows from +Aristotle, discovers His seat in us, the highest reason, that power +of intuitive, all-embracing, instantaneous vision, which is distinct +from the slower and tentative operations of the understanding. +It is by this higher faculty that God is seen, so far as He may +be, in this mixed and imperfect state.<a id="noteref_2208" name="noteref_2208" href="#note_2208"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2208</span></span></a> For the vision of God +can only in any degree be won by abstraction from sense and +passion and everything earthly, in a struggle ever upwards, +beyond the paths of the heavenly orbs, to the region of eternal +calm <span class="tei tei-q">“where falls not rain or hail or any snow, but a white +cloudless radiance spreads over all.”</span><a id="noteref_2209" name="noteref_2209" href="#note_2209"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2209</span></span></a> And when may we see +God? <span class="tei tei-q">“Thou shalt see Him fully,”</span> Maximus says, <span class="tei tei-q">“only when +<span class="tei tei-pb" id="page422">[pg 422]</span><a name="Pg422" id="Pg422" class="tei tei-anchor"></a>He calls thee, in age or death, but meantime glimpses of the +Beauty which eye hath not seen nor can tongue speak of, may +be won, if the veils and wrappings which hide His splendour +be torn away.<a id="noteref_2210" name="noteref_2210" href="#note_2210"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2210</span></span></a> But do not thou profane Him by offering vain +prayers for earthly things which belong to the world of chance +or which may be obtained by human effort, things for which the +worthy need not pray, and which the unworthy will not obtain. +The only prayer which is answered, is the prayer for goodness, +peace, and hope in death.”</span><a id="noteref_2211" name="noteref_2211" href="#note_2211"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2211</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +How could a Platonist of the second century, we may ask, +holding such a spiritual creed, reconcile himself to Greek +mythology, nay, to all the mythologies, with all the selfish grossness +of their ritual? Plutarch and Maximus of Tyre answer +the question by a piously ingenious interpretation of ancient +legend, and partly by a system of daemons, of mediating and +ministering spirits, who fill the interval between the changeless +Infinite and the region of sin and change. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +In religion, they say, in effect, we must take human nature +as we find it. We are not legislating for a young race, just +springing from the earth, but for races with conceptions of +the Divine which run back through countless ages. There may +be, here and there, an elect few who can raise their minds, in +rare moments, to the pure vision of the Eternal. But heaven is so +far from earth, and earth is so darkened by the mists of sense, +that temple and image and sacred litany, and the myths created +by the genius of poets, or imposed by lawgivers, are needed to +sustain and give expression to the vague impotent yearnings of +the mass of men.<a id="noteref_2212" name="noteref_2212" href="#note_2212"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2212</span></span></a> The higher intuitions of religion must be +translated into material symbolism; <span class="tei tei-q">“here we see, as through +a glass darkly.”</span> And the symbols of sacred truth are as various +as the many tribes of men. Some, like the Egyptian worship +of animals, are of a degraded type. The Greek anthropomorphism, +although falling far short of the grandeur and purity of +the Infinite, yet furnishes its noblest image, because it has glorified +by artistic genius the human body, which has been chosen as +the earthly home of the rational soul.<a id="noteref_2213" name="noteref_2213" href="#note_2213"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2213</span></span></a> And the cause of myth +and plastic art are really one; nay, there is no opposition or +con<span class="tei tei-pb" id="page423">[pg 423]</span><a name="Pg423" id="Pg423" class="tei tei-anchor"></a>trast, in fact, between poetic mythology and religious philosophy. +They are different methods of teaching religious truth, adapted +to different stages of intellectual development. Myth is the +poetic philosophy of a simple age, for whose ears the mystic +truth must be sweetened by music, an age whose eyes cannot +bear to gaze on the Divine splendour unveiled.<a id="noteref_2214" name="noteref_2214" href="#note_2214"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2214</span></span></a> Philosophic +theology is for an age of rationalism and inquiry; it would have +been unintelligible to the simple imaginative childhood of the +race. Maximus has the same faith as Plutarch that the +mythopoeic age possessed, along with an enthralling artistic +skill, all the speculative depth and subtlety of later ages. It +is almost a profanity to imagine that Homer or Hesiod or +Pindar were less of philosophers than Aristotle or Chrysippus.<a id="noteref_2215" name="noteref_2215" href="#note_2215"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2215</span></span></a> +It was assumed that the early myth-makers and lawgivers +possessed a sacred lore of immense value and undoubted truth, +which they dimly shadowed forth in symbolism of fanciful +tale or allegory.<a id="noteref_2216" name="noteref_2216" href="#note_2216"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2216</span></span></a> The myth at once hides and reveals the +mystery of the Divine. If a man comes to its interpretation +with the proper discipline and acumen, the kernel of spiritual +or physical meaning which is reverently veiled from the profane +eye will disclose itself. And thus the later philosophic +theologian is not reading his own higher thoughts of God into +the grotesque fancies of a remote antiquity; he is evolving +and interpreting a wisdom more original than his own. In +this process of rediscovering a lost tradition, he pushes aside +the mass of erroneous interpretations which have perverted +the original doctrine, by literal acceptance of what is really +figurative, by abuse of names and neglect of realities, by +stopping at the symbol instead of rising to the divine fact.<a id="noteref_2217" name="noteref_2217" href="#note_2217"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2217</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The treatise of Plutarch on Isis and Osiris is the best +illustration of this attitude to myth. Plutarch’s theology, +though primarily Hellenic, does not confine its gaze to the +Greek Olympus; it is intended to be the science of human +religion in general. It gives formal expression to the growing +tendency to syncretism. The central truth of it is, that as +the sun and moon, under many different names, shed their +<span class="tei tei-pb" id="page424">[pg 424]</span><a name="Pg424" id="Pg424" class="tei tei-anchor"></a>light on all, so the gods are variously invoked and honoured +by various tribes of men.<a id="noteref_2218" name="noteref_2218" href="#note_2218"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2218</span></span></a> But there is one supreme Ruler +and Providence common to all. And the lower deities of +different countries may often be identified by the theologian, +under all varieties of title and attribute. So, to Plutarch as +to Herodotus, the immemorial worships of Egypt were the +prototypes or the counterparts of the cults of Greece.<a id="noteref_2219" name="noteref_2219" href="#note_2219"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2219</span></span></a> There +was a temple of Osiris at Delphi, and Clea, to whom Plutarch’s +treatise is addressed, was not only a hereditary priestess of the +Egyptian god, but held a leading place among the female +ministers of Dionysus.<a id="noteref_2220" name="noteref_2220" href="#note_2220"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2220</span></span></a> It was fitting that a person so +catholic in her sympathies should have dedicated to her the +treatise in which Plutarch expounds his all-embracing theology. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +In this treatise we see the new theology wrestling in a +hopeless struggle to unite the thought of Pythagoras and +Plato with the grossness of Egyptian myth. It is a striking, +but not a solitary, example of the misapplication of dialectic +skill and learning, to find the thoughts of the present in the +fancies of the past, and from a mistaken piety, to ignore the +onward march of humanity. Arbitrary interpretations of +myth, alike unhistorical and unscientific, make us wonder how +they could ever have occurred to men of intellect and learning. +Yet the explanation is not far to seek. More elevated conceptions +of God, the purged and clarified religious intuition, +do not readily find a substitute for the old symbolism to +express their visions. Religion, beyond any other institution, +depends for its power on antiquity, on the charm of ancestral +pieties. A religious symbol is doubly sacred when it has ministered +to the devotion of many generations. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +In interpreting the powerful cult of Isis, which was spreading +rapidly over the western world, Plutarch had two objects +in view. By reverent explanation of its legends and ritual, he +desired to counteract its immoral and superstitious tendencies;<a id="noteref_2221" name="noteref_2221" href="#note_2221"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2221</span></span></a> +he also wished, in discussing a worship so multiform as that +of Isis, to develop his attitude to myth in general. We +<span class="tei tei-pb" id="page425">[pg 425]</span><a name="Pg425" id="Pg425" class="tei tei-anchor"></a>cannot follow him minutely in his survey of the various +attempts of philosophy to find the basis of truth in Egyptian +legend. Some of these explanations, such as the Euhemerist, +he would dismiss at once as atheistic.<a id="noteref_2222" name="noteref_2222" href="#note_2222"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2222</span></span></a> On others, which +founded themselves on physical allegory, he would not be +so dogmatic, although he might reject as impious any tendency +to identify the gods with natural powers and products.<a id="noteref_2223" name="noteref_2223" href="#note_2223"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2223</span></span></a> As +a positive contribution to religious philosophy, the treatise is +chiefly valuable for its theory of Evil and of daemonic powers, +and above all for the doctrine of the unity of God, the central +truth of all religions. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The daemonology of the Platonists of the second century +had its roots deep in the Hellenic past, as it was destined to +have a long future. But it was specially evoked by the needs +of the pagan revival of the Antonine age. The doctrine had +assumed many forms in previous Greek thought from the days +of Hesiod, and it has various aspects, and serves various +purposes, in the hands of Plutarch, Apuleius, and Maximus of +Tyre. It was in the first place an apologetic for heathenism +in an age distracted between a lofty conception of one infinite +Father and legends of many lands and many ages, which were +consecrated by long tradition, yet often shocking to the spiritual +sense. As the conception of God became purer and seemed to +withdraw into remoter distances, souls like Apuleius, wedded +to the ancient rites, found in the daemons, ranging between +earth and ether, the means of conveying answers to prayer, of +inspiring dreams and prophecy, of ordering all the machinery +of divination.<a id="noteref_2224" name="noteref_2224" href="#note_2224"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2224</span></span></a> To others, such as Maximus of Tyre, the +doctrine seemed to discover a spiritual support for human +frailty, guardians in temptation and the crises of life, mediators +between the human spirit, immured for a time in the prison +of the flesh, and the remote purity of the Supreme.<a id="noteref_2225" name="noteref_2225" href="#note_2225"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2225</span></span></a> To other +minds the daemon is no external power, but dwelling within +each soul, as its divine part, a kind of ideal personality,<a id="noteref_2226" name="noteref_2226" href="#note_2226"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2226</span></span></a> in +following whose ghostly promptings lies the secret of happiness. +<span class="tei tei-pb" id="page426">[pg 426]</span><a name="Pg426" id="Pg426" class="tei tei-anchor"></a>Finally, the doctrine created an eschatology by which vistas +of moral perfection were opened before purer spirits in worlds +to come, and the infinite responsibilities of this life were +terribly enforced by threats of endless degradation.<a id="noteref_2227" name="noteref_2227" href="#note_2227"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2227</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The daemons who came to the aid of mythology +in the Antonine age, were composite beings, with a double +nature corresponding to the two worlds of the Divine and +human which they linked together. They are at once divine +in power and knowledge, and akin to humanity in feeling and +passion.<a id="noteref_2228" name="noteref_2228" href="#note_2228"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2228</span></span></a> They are even liable to mortality, as was proved by +the famous tale of the voice which floated to the Egyptian +pilot from the Echinad isles, announcing that the great Pan +was dead.<a id="noteref_2229" name="noteref_2229" href="#note_2229"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2229</span></span></a> Their sphere is the middle space between the lofty +ether and the mists of earth. This spiritual mediation, as +Maximus points out, is not an exceptional principle. There is a +chain of being in the universe, as it had been developed in the +cosmic theory of Aristotle, by which the remote extremes are +linked in successive stages, and may be blended or reconciled, +in a mean or compound, as in a musical harmony. The +principle is seen operating in the relation of the great physical +elements. Thus, for example, fire and water are at opposite +poles: they cannot pass immediately into one another, but air +furnishes a medium between the two, and reconciles their +opposition by participating in the warmth of the one element +and in the moisture of the other.<a id="noteref_2230" name="noteref_2230" href="#note_2230"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2230</span></span></a> The suggestions of cosmic +theory seemed to receive support from many tales which, in +that age of luxuriant superstition, were accepted even in +educated circles. Travellers, returning from Britain, told +weird stories of desolate islands in the northern seas which +were the haunts of genii.<a id="noteref_2231" name="noteref_2231" href="#note_2231"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2231</span></span></a> A Spartan visitor to Delphi related +how, on the shores of the Indian Ocean, he had met with a +hermit of a beautiful countenance and proof against all disease, +who spoke with many tongues, and derived his mystic powers +from intercourse with the spirits which haunted those distant +solitudes.<a id="noteref_2232" name="noteref_2232" href="#note_2232"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2232</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Plutarch also justifies his theory of daemons by an appeal +to the authority of Hesiod, of Pythagoras and Plato, Xenocrates +<span class="tei tei-pb" id="page427">[pg 427]</span><a name="Pg427" id="Pg427" class="tei tei-anchor"></a>and Chrysippus.<a id="noteref_2233" name="noteref_2233" href="#note_2233"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2233</span></span></a> He might have added others to the list. +For, indeed, the conception of these mediators between the +ethereal world and the world of sense has a long history—too +long to be developed within our present limits. Its earliest +appearance in Greece was in the <span class="tei tei-hi"><span style="font-style: italic">Works and Days</span></span> of Hesiod, who +first definitely sketched a great scale of being—gods, heroes, +daemons, and mortal men. Hesiod’s daemons are the men of +the golden age, translated to a blissful and immortal life, yet +linked in sympathy with those still on earth—<span class="tei tei-q">“Ministers of +good and guardians of men.”</span><a id="noteref_2234" name="noteref_2234" href="#note_2234"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2234</span></span></a> The conception was introduced +at a time when new moral and spiritual forces were at work, +which were destined to have a profound and lasting influence +on paganism for a thousand years. The glamour of the radiant +Olympus and the glory of heroic battle were fading. Men were +settling down to humdrum toil, and becoming acutely conscious +of the troubles and sadness of life. With a craving for +support and comfort which the religion of Homer could not +give, the pessimist view of life, which colours Hesiod’s poetry, +sought consolation in a mysticism altogether strange to Homer, +and even to Hesiod. The feeling that humanity had declined +from a glorious prime and, in its weakness and terror at death, +needed some new consolations, was met by a system which, +although Orpheus may never have existed, will always be +called by his name.<a id="noteref_2235" name="noteref_2235" href="#note_2235"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2235</span></span></a> The Chthonian deities, Dionysus and +Demeter, sprang into a prominence which they had not in +Homer. The immortal life began to overshadow the present, +and in the mysteries men found some assurance of immortality, +and preparation for it by cleansing from the stains of time. +That idea, which was to have such profound influence upon +later thought, that there is a divine element in man, which is +emancipated from the prison of the flesh at death, became an +accepted doctrine. At the same time, the faith in helpers and +mediators, half human, half divine, lent itself to the support +of human weakness. The heroic soul who passed victoriously +through the ordeal of this life, might in another world become +the guardian and exemplar of those who were still on earth. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +In the Ionian and Eleatic schools the doctrine was held +<span class="tei tei-pb" id="page428">[pg 428]</span><a name="Pg428" id="Pg428" class="tei tei-anchor"></a>in some sense by all the great thinkers, by Thales, Anaximander, +Heraclitus, Xenophanes. To Thales the world was +full of daemons.<a id="noteref_2236" name="noteref_2236" href="#note_2236"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2236</span></span></a> In the mystic teaching of Heraclitus the +universe teems with such spirits, for in the perpetual flux and +change, the divine is constantly passing into the death of +mortal life and the mortal into the divine.<a id="noteref_2237" name="noteref_2237" href="#note_2237"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2237</span></span></a> Empedocles, in +conformity with his cosmic dualism, first made the distinction +between good and bad daemons, and followed Pythagoras in +connecting daemonic theory with the doctrine of a fall from +divine estate, and long exile and incarnation in animal forms.<a id="noteref_2238" name="noteref_2238" href="#note_2238"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2238</span></span></a> +It was in the dim system of Pythagoras that the doctrine +became a really religious tenet, as it was to the Platonists of +the Antonine age. Pythagoras was more priest and mystic +than philosopher. He had far more in common with the +Orphici, with Abaris and Epimenides, than with Thales or +Anaximander. His school, for we can hardly speak of himself, +connected the doctrine of daemons with the doctrines of metempsychosis +and purification and atonement in another world. +Souls released from the prison-house of the flesh are submitted +to a purgatorial cleansing of a thousand years. Some pass the +ordeal victoriously, and ascend to higher spheres. Others are +kept in chains by the Erinnyes. The beatified souls become +daemons or good spirits, ranging over the universe, and +manifesting themselves in dreams and omens and ghostly +monitions, sometimes becoming even visible to the eye.<a id="noteref_2239" name="noteref_2239" href="#note_2239"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2239</span></span></a> But +their highest function is to guide men in the path of virtue +during life, and after death to purify the disembodied spirit, +which may become a daemon in its turn. This is the theory, +which, with some modifications, was adopted by the later +Platonists. It was popularised by Pindar, <span class="tei tei-q">“the Homer of the +Pythagorean school.”</span> He was captivated by its doctrine of +the migrations of the soul, of its ordeal in a future life, and +its chastisement or elevation to lofty spiritual rank as daemon +or hero. In the second Olympian ode, the punishment of the +<span class="tei tei-pb" id="page429">[pg 429]</span><a name="Pg429" id="Pg429" class="tei tei-anchor"></a>wicked and the beatitude of noble spirits, in the company +of Peleus and Achilles in the happy isles, are painted in all +the glowing imagery of the Apocalypse.<a id="noteref_2240" name="noteref_2240" href="#note_2240"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2240</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The daemonology of Pythagoras, along with the doctrine +of metempsychosis in its moral aspect, was adopted by Plato, +whether as a serious theory or as a philosophic myth. The +chief passages in Plato where the daemons are mentioned are +suffused with such mythic colour that it would perhaps be rash +to extract from them any sharp dogmatic theory.<a id="noteref_2241" name="noteref_2241" href="#note_2241"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2241</span></span></a> But Plato, +holding firmly the remote purity of God, strove to fill the +interval between the mortal and the Infinite by a graded scheme +of superhuman beings. The daemon is a compound of the +mortal and the divine, spanning the chasm between them. This +is the power which conveys to God the prayers and sacrifices of +men, and brings to men the commands and rewards of the gods, +which operates in prophecy, sacrifice, and mystery. And again +the daemon is a power which is assigned to each soul at birth, +and which at death conducts it to the eternal world, to receive +judgment for its deeds, and perhaps to be condemned to return +once more to earth. The reason in man, his truly divine part, +is also called his daemon, his good genius. It is the power +whose kindred is with the world of the unseen, which is immortal, +and capable of a lofty destiny. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Like his master Plato, Maximus of Tyre seems to know +nothing of the evil daemons, who, as we shall presently see, +were used by Plutarch to account for the immorality of myth. +To Maximus the daemons are rather angelic ministers, sent +forth to advise and succour weak mortal men.<a id="noteref_2242" name="noteref_2242" href="#note_2242"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2242</span></span></a> They are +the necessary mediators between the one Supreme and our +frail mortal life. Dwelling in a region between earth and ether, +they are of mingled mortal and divine nature, weaker than the +gods, stronger than men, servants of God and overseers of men, +by kinship with either linking the weakness of the mortal with +the Divine. Great is the multitude of this heavenly host, +interpreters between God and man: <span class="tei tei-q">“thrice ten thousand are +they upon the fruitful earth, immortal, ministers of Zeus,”</span> +healers of the sick, revealers of what is dark, aiding the +<span class="tei tei-pb" id="page430">[pg 430]</span><a name="Pg430" id="Pg430" class="tei tei-anchor"></a>craftsman, companions of the wayfarer. On land and sea, in +the city and the field, they are ever with us. They inspired a +Socrates, a Pythagoras, a Diogenes, or a Zeno; they are present +in all human spirits. Only the lost and hopeless soul is +without the guardianship of such an unearthly friend. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The earlier Platonist or Pythagorean daemonology was not +employed to explain or rehabilitate polytheism. Although +Plato would not banish myth from his Utopia, he placed his +ban on the mythopoeic poets who had lent their authority to +tales and crimes and passions of the gods. Myth could only +be tolerated in the education of the young if it conformed +to the standard of Divine perfection.<a id="noteref_2243" name="noteref_2243" href="#note_2243"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2243</span></span></a> God cannot be the +author of evil, evil is the offspring of matter; it is a +limitation or an incident of the fleeting world of sense. It is +only relative and transitory, and can never penetrate the realm +of the ideal. But to Plutarch evil was an ultimate principle +in the universe, ever present along with the good, although +not perhaps of equal range and power.<a id="noteref_2244" name="noteref_2244" href="#note_2244"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2244</span></span></a> And Plutarch would +not banish and disown the poets for attributing to the gods +passions and crimes which would have been dishonouring to +humanity. He would not abandon the ancient ritual because +it contained elements of gloom and impurity which shocked +a refined moral sense. Mythology and ritual, as they had been +moulded by poets or imposed by lawgivers, were intertwined +with the whole life of the people and formed an essential +element in the glory of Hellenic genius. The piety and +aesthetic feeling of the priest of Delphi still clung to ancient +ritual and legend, even when the lofty morality of the Platonist +was offended by the grossness which mingled with their artistic +charm. Might it not be possible to moralise the pagan system +without discrediting its authors, to reconcile the claims of +reason and conservative religious feeling? Might it not be +possible to save at once the purity and majesty of God and the +inspiration of the poets? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +To Plutarch the doctrine of daemons seemed to furnish an +answer to this question; it also satisfied other spiritual cravings +which were equally urgent. The need of some mixed nature +<span class="tei tei-pb" id="page431">[pg 431]</span><a name="Pg431" id="Pg431" class="tei tei-anchor"></a>to mediate between the ethereal world and the region of +sense became all the more imperious as the philosophic conception +of God receded into a more remote and majestic purity. +The gradation of spiritual powers, which had been accepted by +so many great minds from the time of Hesiod, at once guarded +the aloofness of the Supreme and satisfied the craving of the +religious instinct for some means of contact with it, for divine +help in the trials of time. These mediating spirits were also +made in Plutarch’s theology to furnish an explanation of +oracles and all forms of prophecy, of the inspired enthusiasm +of artist, sage, and poet. Finally, the theory, with the aid of +mythic fancy, cast a light on the fate of souls beyond the +grave, and vindicated the Divine justice by a vision of a judgment +to come. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Plutarch’s daemonology, as he admits himself, is an inheritance +from the past. The daemons are beings half divine, half +human; they are godlike in power and intelligence, they +are human in liability to the passions engendered by the flesh. +This host of spirits dwell in the borderland below the moon, +between the pure changeless region of the celestial powers and +the region of the mutable and the mortal. Linking the two +worlds together by their composite nature, the daemons differ in +degrees of virtue; some are more akin to the Divine perfection, +others more tainted by the evil of the lower world.<a id="noteref_2245" name="noteref_2245" href="#note_2245"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2245</span></span></a> The good +spirits, as they are described by Maximus of Tyre, are true +servants of God and faithful guardians of human virtue. But +the bad daemons assume a special prominence in the theology +of Plutarch. Nor was the development unnatural. His +conception of immortality, and the necessity of purification in +another world, raised the question as to the destiny of souls +whose stains were indelible. If purified souls are charged as +daemons with offices of mercy, may not the impure prolong their +guilt in plaguing and corrupting mankind? May not the existence +of such sombre spirits account for the evil in the world, the +existence of which cannot be blinked? Although there are traces +of this moral dualism long before Plutarch’s time, both in Greek +poetry and speculation, it was Xenocrates who first formulated +the doctrine of evil daemons in relation to mythology.<a id="noteref_2246" name="noteref_2246" href="#note_2246"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2246</span></span></a> <span class="tei tei-q">“It +can<span class="tei tei-pb" id="page432">[pg 432]</span><a name="Pg432" id="Pg432" class="tei tei-anchor"></a>not be,”</span> he taught, <span class="tei tei-q">“that unlucky days and festivals, conducted +with scourgings and fasts, lamentations and lacerations and +impure words and deeds, are celebrated in honour of the blessed +gods or good daemons. They are rather offered to those +powerful and terrible spirits of evil in the air whose sombre +character is propitiated by such gloomy rites.”</span> These +sinister spirits assert their vast power, and display their +malevolence, not only in plague, pestilence, and dearth, and all +the desolating convulsions of the physical world, but in the +moral perversion and deception of the human race. They are +accountable for all that shocks the moral sense in the impure +or ghastly tales which the poets have told of the gods, +and in the gloomy or obscene rites which are celebrated +in their honour. The poets and early myth-makers have not +invented the evil in myth and rite; they have been deceived +as to the authors of the evil. Each of the blessed gods has +attached to him a daemon who is in some respects his counterpart, +wielding his power, but who may perpetrate every kind of +moral enormity in his name, and who demands to be honoured +and propitiated after his own evil nature. The bad daemons, +in fact, masquerade as gods and bring disgrace upon them. It +was not the Blessed Ones who mutilated a father, who raised +rebellion in Olympus and were driven into exile, who stooped to +be the lovers of mortal women. These are the works of spirits +of evil, using their fiendish cunning to deceive a simple +age. Its poetry was seduced to cast a magical charm over +their lusts and crimes; its superstition was terrified into +appeasing the fiends by shameful orgies or dark bloody rites. +Poets and founders of ritual have been faithful to supernatural +fact, but they did not see that in the supernatural order there are +evil powers as well as good. They are sound in their record +but wrong in their interpretation. In this fashion Plutarch +and his school strove to reconcile a rational faith with the +grossness of superstition, to save the holiness of God and the +glory of Homer. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +But the bad daemons who were called in to save the +ancient cults proved dangerous allies in the end. Few who +really know him will be inclined to question the sincere monotheistic +piety of Plutarch. And a sympathetic critic will even +not withhold from him a certain respect for his old-world +<span class="tei tei-pb" id="page433">[pg 433]</span><a name="Pg433" id="Pg433" class="tei tei-anchor"></a>attachment to the forms of his ancestral worship. He knew +no other avenue of approaching the Divine. Yet only the +imperious religious cravings and the spiritual contradictions of +that age could excuse or account for a system which was +disastrous both to paganism and philosophy. The union of +gross superstition with ingenious theology, the licence of +subtlety applied to the ancient legends, demanded too much +credulity from the cultivated and too much subtlety from +the vulgar. It undermined the already crumbling polytheism; +it made philosophy the apostle of a belief in a baleful +daemonic agency. If a malign genius was seated beside every +god to account for the evil in nature or myth, might not a day +come when both friends and enemies would confound the +daemon and the god?<a id="noteref_2247" name="noteref_2247" href="#note_2247"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2247</span></span></a> Might not philosophy be led on in a +disastrous decline to the justification of magic, incantations, +and all theurgic extravagance? That day did come in the +fourth century when Platonism and polytheism in close league +were making a last stand against the victorious Church. Even +then indeed a purer Platonism still survived, as well as a purer +paganism sustained by the mysteries of Mithra or Demeter. +But the paganism which the Christian empire found it hardest +to conquer, and which propagated itself far into the Christian +ages, was the belief in magic and occult powers founded on +the doctrine of daemons. And the Christian controversialist, +with as firm a faith in daemons as the pagan, turned that +doctrine against the faith which it was invented to support. +The distinction of good and bad daemons, first drawn by +Xenocrates and Chrysippus, and developed by Plutarch, was +eagerly seized upon by Tatian and S. Clement of Alexandria, by +Minucius Felix and S. Cyprian.<a id="noteref_2248" name="noteref_2248" href="#note_2248"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2248</span></span></a> But the good became the +heavenly host of Christ and His angels; the bad were identified +with the pagan gods. What would have been the anguish of +Plutarch could he have foreseen that his theology, elaborated +<span class="tei tei-pb" id="page434">[pg 434]</span><a name="Pg434" id="Pg434" class="tei tei-anchor"></a>with such pious subtlety and care, would one day be used +against the gracious powers of Olympus, and that the spirits +he had conjured up to defend them would be exorcised +as maleficent fiends by the triumphant dialectic of S. +Augustine.<a id="noteref_2249" name="noteref_2249" href="#note_2249"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2249</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The daemonology of Plutarch also furnished a theory of +prophetic powers, and especially of the inspiration of Delphi. +It was in the porticoes of the shrine of Apollo, or among the +monuments of ancient glory and devotion, that the most interesting +of Plutarch’s religious essays were inspired. He probably +bore the honours of the Delphic priesthood down to the last days +of his long life. But in the years when Plutarch was ordering +a sacrifice or a procession, or discussing antiquarian and philosophic +questions with travellers from Britain or the eastern +seas, Delphi had lost much of its ancient power and renown. +Great political and great economic changes had reduced the +functions of the oracle to a comparatively humble sphere. It +was no longer consulted on affairs of state by great potentates +of the East and West. The farmers of Boeotia or the Arcadian +shepherds now came to seek the causes of failure in their +crops or of a murrain among their herds, to ask advice about +the purchase of a piece of land or the marriage of a child. So +far back as the days of Cicero the faith in oracles had been +greatly shaken,<a id="noteref_2250" name="noteref_2250" href="#note_2250"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2250</span></span></a> and even the most venerable shrines were no +longer resorted to as of old. Powerful philosophic schools, +the Cynic and the Epicurean, poured contempt on all the arts +of divination. Many of the ancient oracles had long been +silent. In Boeotia, where, in the days of Herodotus, the air +was full of inspiration,<a id="noteref_2251" name="noteref_2251" href="#note_2251"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2251</span></span></a> the ancient magic only lingered around +Lebadea. Sheep grazed around the fanes of Tegyra and the +Ptoan Apollo. While in old days at Delphi, the services of +two, and even three, Pythian priestesses were demanded by the +concourse of votaries, in Plutarch’s time one priestess sufficed.<a id="noteref_2252" name="noteref_2252" href="#note_2252"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2252</span></span></a> +But the second century brought, along with a general religious +revival, a restoration of the ancient faith in oracles. The +voice of Delphi had been silenced for a time by Nero, and +the sacred chasm had been choked with corpses because the +<span class="tei tei-pb" id="page435">[pg 435]</span><a name="Pg435" id="Pg435" class="tei tei-anchor"></a>priestess had branded the emperor as another Orestes.<a id="noteref_2253" name="noteref_2253" href="#note_2253"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2253</span></span></a> But the +oracle, although shorn of much of its glory, recovered some of +its popularity in the second century. It received offerings +once more from wealthy votaries. The emperor Hadrian +characteristically tested its omniscience by a question as to +the birthplace of Homer. Curious travellers from distant +lands, even philosophers of the Cynic and Epicurean schools, +came to visit the ancient shrine, to make the round of its +antiquarian treasures, and to discuss the secret of its inspiration.<a id="noteref_2254" name="noteref_2254" href="#note_2254"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2254</span></span></a> +A new town sprang up at the gates of the sanctuary; +sumptuous temples, baths, and halls of assembly replaced the +solitude and ruins of many generations. The god himself +seemed to the pious Plutarch to have returned in power to his +ancient seat.<a id="noteref_2255" name="noteref_2255" href="#note_2255"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2255</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The revival of Delphi gladdened the heart of Plutarch as +a sign of reviving religion and Hellenism. And although the +oracle no longer wielded an oecumenical primacy, its antiquities +and its claims to inspiration evidently attracted many curious +inquirers. We are admitted to their conversations in the +Delphic treatises of Plutarch. His characters bear the names +of the old-world schools, but there is a strangely modern tone +in their discussions. Sometimes we might fancy ourselves +listening to a debate on the inspiration of Scripture between +an agnostic, a Catholic, and an accommodating broad Churchman. +Plutarch himself, or his representative, generally holds +the balance between the extreme views, and tries to reconcile +the claims of reason and of faith. It is clear that even in +that age of religious revival there was no lack of a scepticism +like that of Lucian. Even in the sacred courts of Delphi the +Epicurean might be heard suggesting that, because, among a +thousand random prophecies of natural events, one here and +there may seem to tally with the fact, it does not follow that +the prediction was sure and true at the moment of deliverance;<a id="noteref_2256" name="noteref_2256" href="#note_2256"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2256</span></span></a> +the wandering word may sometimes hit the mark. The +fulfilment is a mere coincidence, a happy chance. Boethus, the +sceptic, is easily refuted by the orthodox Serapion, who makes an +<span class="tei tei-pb" id="page436">[pg 436]</span><a name="Pg436" id="Pg436" class="tei tei-anchor"></a>appeal to well-known oracles which have been actually fulfilled, +not merely in a loose, apparent fashion, but down to the +minutest details of time, place, and manner.<a id="noteref_2257" name="noteref_2257" href="#note_2257"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2257</span></span></a> In these discussions, +although the caviller is heard with a tolerant courtesy, +it is clear that faith is always in the ascendant. Yet even +faith has to face and account for an apparent degeneracy +which might well cause some uneasiness. For instance, is it +not startling that, in the name of the god of music, many oracles +should be delivered in trivial, badly-fashioned verses?<a id="noteref_2258" name="noteref_2258" href="#note_2258"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2258</span></span></a> Can +it be that Apollo is a meaner artist than Hesiod or Homer? +On the other side, it may be said that the god is too lofty to +care to deck his utterances in the graces of literary form, or, +by a more probable theory, he inspires the vision but not the +verse. But what of the oracles of later days, which are +delivered in the baldest prose? Is this not a disturbing sign +of degeneracy? Can this be worthy of the god? The defender +of the faith has no difficulty in quieting the suspicion. Even +in the great ages we know that oracles were sometimes +delivered in prose,<a id="noteref_2259" name="noteref_2259" href="#note_2259"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2259</span></span></a> and in ancient times excited feeling ran +naturally into verse.<a id="noteref_2260" name="noteref_2260" href="#note_2260"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2260</span></span></a> The stately hexameter was the +appropriate form of utterance when the oracle had to deal with +great events affecting the fate of cities and of nations. +Inspiration is not independent of surrounding circumstances, +and the functions of the oracle have changed since the days of +Croesus and Themistocles. The whole style of human life and +the taste of men are less imposing and stately. The change +in the style of the oracle is only part of a general movement.<a id="noteref_2261" name="noteref_2261" href="#note_2261"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2261</span></span></a> +For ages simple prose has taken the place of artistic rhythm in +other departments besides the sphere of prophecy. We do +not despise the philosophy of Socrates and Plato, because it +does not come to us clothed in verse, like the speculations of +Thales, Parmenides, and Empedocles. And who can expect the +simple peasant girl, who now occupies the tripod, to speak in +the tones of Homer?<a id="noteref_2262" name="noteref_2262" href="#note_2262"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2262</span></span></a> The dim grandeur of the old poetic +oracles had indeed some advantages, in aiding the memory by +the use of measured and musical expression, and in veiling the +full meaning of the God from irreverent or hostile eyes. But +<span class="tei tei-pb" id="page437">[pg 437]</span><a name="Pg437" id="Pg437" class="tei tei-anchor"></a>their pompous ambiguity, providing apparently so many loopholes +for evasion, brought discredit on the sacred art, and +encouraged the imitative ingenuity of a host of venal +impostors who, around the great temples, cheated the ears of +slaves and silly women with a mockery of the mysterious +solemnity of the Pythian verse.<a id="noteref_2263" name="noteref_2263" href="#note_2263"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2263</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The more serious question as to the cause of the extinction +of oracles brings the discussion nearer to the great problem of +the sources of inspiration. It is true that the fact may be +accounted for to some extent by natural causes. Oracles have +never ceased, but the number has been diminished. God +measures His help to men by their needs, and as they grow +more enlightened they feel less need for supernatural guidance. +This, however, is evidently dangerous ground. But surely the +poverty and depopulation of Greece are enough to account for +the disappearance of oracles. A country which can hardly +put three thousand hoplites in the field—as many as Megara +alone sent forth to fight at Plataea—cannot need the many +shrines which flourished when Greece was in its glory.<a id="noteref_2264" name="noteref_2264" href="#note_2264"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2264</span></span></a> But +it may be admitted that oracles can and do disappear. And +this is in no way derogatory to the power of God. For it is +not the great God Himself who utters the warning or the +prophecy by the voice of the priestess. Such a doctrine is +lowering to His greatness and majesty. In prophecy and +divination, as in other fields, God operates, through instruments +and agents, on a given matter, and in concurrence with physical +causes. The matter in this case is the human soul, which, in +greater or less degrees, can be acted on by supernatural influences.<a id="noteref_2265" name="noteref_2265" href="#note_2265"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2265</span></span></a> +The exciting cause of the <span class="tei tei-q">“enthusiasm”</span> or inspiration, +applying a sudden stimulus to the soul, may be some vapour +or exhalation from the earth, such as that which rose from the +cleft beneath the Delphic tripod.<a id="noteref_2266" name="noteref_2266" href="#note_2266"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2266</span></span></a> Lastly, there is the daemon, +a supernatural being, who, by his composite nature, as we have +seen, is the channel of sympathy between the human and the +Divine.<a id="noteref_2267" name="noteref_2267" href="#note_2267"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2267</span></span></a> But among the causes of afflatus or inspiration, +<span class="tei tei-pb" id="page438">[pg 438]</span><a name="Pg438" id="Pg438" class="tei tei-anchor"></a>some may, in cases, disappear and cease to operate. The +intoxicating fume or vapour is a force of varying intensity +and may exhaust itself and be spent, as a spring may fail, or +a mine may be worked out.<a id="noteref_2268" name="noteref_2268" href="#note_2268"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2268</span></span></a> The daemon may migrate from +one place to another, and with its disappearance, the oracle +will become silent, as that of Teiresias at Orchomenus has +long been, just as the lyre becomes silent when the musician +ceases to strike the strings.<a id="noteref_2269" name="noteref_2269" href="#note_2269"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2269</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +In all this theory Plutarch is careful to guard himself against a +purely materialistic theory of the facts of inspiration.<a id="noteref_2270" name="noteref_2270" href="#note_2270"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2270</span></span></a> Physical +causes may assist and predispose, but physical causes alone will +not account for the facts of inspiration. The daemon is a +necessary mediator between the human soul and God, a messenger +of the divine purpose. But the real problem of inspiration +is in the soul of man himself, in the possibility of contact +between the soul and a supernatural power. This question +is illuminated in Apuleius and Plutarch and Maximus of Tyre +by a discussion of the daemon of Socrates. It was by a natural +instinct that the Antonine Platonists went back to the great +teacher of Plato for support of the system which was to link +religion with philosophy by the daemonic theory. In Plutarch’s +dialogue on the Genius of Socrates, the various theories of that +mysterious influence current in antiquity are discussed at length. +The language in which Socrates or his disciples spoke of its monitions +lent itself to different interpretations. Was his daemon +an external sign, as in augury, an audible voice, or an inner, +perhaps supernatural light, a voice of reason, speaking to the +soul’s highest faculty, through no uttered word or symbol?<a id="noteref_2271" name="noteref_2271" href="#note_2271"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2271</span></span></a> +The grosser conceptions of it may be dismissed at once. The +daemon of Socrates does not belong to the crude materialism +of divination, although the philosopher could forecast the +disaster of Syracuse.<a id="noteref_2272" name="noteref_2272" href="#note_2272"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2272</span></span></a> Nor was it any ordinary faculty of keen +intellectual shrewdness, strengthened and sharpened by the +cultivation of experience. Still less was it any hallucination, +<span class="tei tei-pb" id="page439">[pg 439]</span><a name="Pg439" id="Pg439" class="tei tei-anchor"></a>bordering on insanity, which is merely a perversion of the +senses and reason. It was rather a spiritual intuition, an +immediate vision, not darkened or weakened by passing through +any symbolic medium of the senses, a flash of sudden insight +such as is vouchsafed only to the select order of pure and +lofty spirits, in whom from the beginning the higher portion of +the soul has always risen high above the turbid and darkening +influence of the senses.<a id="noteref_2273" name="noteref_2273" href="#note_2273"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2273</span></span></a> That such a faculty exists is certain to +the Platonist and the Pythagorean. But in the mass of men it is +struggling against fleshly powers, sometimes defeated, sometimes +victorious, inspiring ideals, or stinging with remorse, until +perchance, late and slowly, after chastisement and struggle, it +emerges into a certain calm. Pythagoreans, such as Apollonius, +taught that the diviner, the mantic, faculty in man was more +open to higher influences when emancipated from the body +in sleep, and that it could be set free in waking hours by +abstinence and ascetic discipline.<a id="noteref_2274" name="noteref_2274" href="#note_2274"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2274</span></span></a> Plutarch laid stress on the +latter part of this theory, but ridiculed the notion that the soul +could be most clear and receptive when its powers were relaxed. +But the capacity of the higher reason in the loftier souls is +almost without limit. The reason, which is the daemon in +each, when unimpeded by bodily obstruction, is open to the +lightest, most ethereal touch. Spirit can act directly by +immediate influence upon spirit, without any sensuous aid of +word or sign.<a id="noteref_2275" name="noteref_2275" href="#note_2275"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2275</span></span></a> The influence is a <span class="tei tei-q">“wind blowing where it +listeth,”</span> or a strange sudden illumination, revealing truth as by +a flash. The disembodied spirit, cleansed and freed from the +servitude of the body, and now a real daemon, possesses all +these powers and receptivities in the fullest measure. But it +gains no new power when it quits the body, although its +spiritual faculties may have been dulled and obstructed by +the flesh. The sun does not lose its native radiance when +for a moment it is obscured by clouds.<a id="noteref_2276" name="noteref_2276" href="#note_2276"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2276</span></span></a> And thus a Socrates +may even here below have a spiritual vision denied to us; a +Pythia may be inspired by the daemon of the shrine to read +the future of a campaign. Nor is there anything more +<span class="tei tei-pb" id="page440">[pg 440]</span><a name="Pg440" id="Pg440" class="tei tei-anchor"></a>wonderful in prediction than in memory.<a id="noteref_2277" name="noteref_2277" href="#note_2277"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2277</span></span></a> In this unresting +flux of existence, the present of brief sensation is a mere +moment between the past which has ceased to be and the +future which is to be born. If we can still grasp the one, may +we not anticipate the other? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It is thus that, by a far-reaching theory of inspiration, +Plutarch strove to rehabilitate the faith in oracular lore. The +loftier philosophic conception of the Supreme is saved from +contamination with anything earthly by the doctrine of daemons +themselves released from the body, yet, through the higher +faculty in all souls, able to act directly upon those still in the +flesh. The influence is direct and immediate, yet not independent +of purely physical causes or temperament. <span class="tei tei-q">“The +treasure is in earthen vessels.”</span> But the full vision is only +reserved for the spirit unpolluted and untroubled by sense +and passion. Plutarch is preparing the way for the <span class="tei tei-q">“ecstasy”</span> +of later Neo-Platonism. All this speculation of course lent +itself to a revival of heathen superstition. Yet it is interesting +to see how, in many a flash of insight, Plutarch reveals a truth +for all generations. We, in our time, are perhaps too much +inclined to limit the powers of the human spirit to the field of +sense and observation. The slackening hold on faith in a +spiritual world and a higher intuition may well be visited by +the proper Nemesis, in the darkening of the divine vision, +whether as religious faith or artistic inspiration. The dream +of an earthly paradise enriched with every sensuous gratification +by a science working in bondage to mere utility may have +serious results for the spiritual future of humanity. It may +need a bitter experience to dispel the gross illusion; yet men +may once more come to believe with Plutarch that, as it were, +at the back of every soul there is an opening to the divine +world from which yet may come, as of old, the touch of an +unseen hand. +</p> + +</div></div><hr class="doublepage" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> +<a name="toc29" id="toc29"></a><a name="pdf30" id="pdf30"></a> +<span class="tei tei-pb" id="page441">[pg 441]</span><a name="Pg441" id="Pg441" class="tei tei-anchor"></a> + +<h1 class="tei tei-head" style="text-align: center; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">BOOK IV.</span></h1> + +<h1 class="tei tei-head" style="text-align: center; margin-bottom: 2.88em; margin-top: 2.88em"><span class="tei tei-hi" style="text-align: center"><span style="font-size: 144%; font-style: italic">ADSCENDENTIBUS DI MANUM PORRIGUNT</span></span></h1> + +<span class="tei tei-pb" id="page442">[pg 442]</span><a name="Pg442" id="Pg442" class="tei tei-anchor"></a> + +<hr class="page" /><div class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em"> +<a name="toc31" id="toc31"></a><a name="pdf32" id="pdf32"></a> +<span class="tei tei-pb" id="page443">[pg 443]</span><a name="Pg443" id="Pg443" class="tei tei-anchor"></a> + +<h2 class="tei tei-head" style="text-align: center; margin-bottom: 2.88em; margin-top: 2.88em"><span style="font-size: 144%">CHAPTER I</span></h2> + +<h2 class="tei tei-head" style="text-align: center; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">SUPERSTITION</span></h2> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Superstition in all ages is a term of unstable meaning. Men +even of the same time will apply it or deny its application to +the same belief. The devout beliefs of one period may become +mere superstitions to the next. And, conversely, what for a +time may be regarded as alien superstition, may in course of +time become an accepted portion of the native creed. This was +the history of those Eastern cults which will be described in +coming chapters. At first, they fell under Cicero’s definition +of superstition, viz. any religious belief or practice going beyond +the prescription of ancestral usage.<a id="noteref_2278" name="noteref_2278" href="#note_2278"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2278</span></span></a> But a day came when +they were the most popular worships of the Roman world, +when great nobles, and even the prince himself, were enthusiastic +votaries of them.<a id="noteref_2279" name="noteref_2279" href="#note_2279"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2279</span></span></a> The religion of Mithra, when it was confined +to an obscure circle of slaves or freedmen at Ostia, was a +superstition to the pontifical college. It took its place with +the cult of the Roman Trinity when Aurelian built his temple +to the Sun and endowed his priesthood.<a id="noteref_2280" name="noteref_2280" href="#note_2280"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2280</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Plutarch devoted a treatise to the subject of superstition. +And his conception of it is more like our own, less formal and +external, than that of Cicero. He develops his view of the +degradation of the religious sense by contrasting it with +atheism. Atheism is a great calamity, a blindness of the +reason to the goodness and love which govern the universe. +It is the extinction of a faculty rather than the perversion of +one.<a id="noteref_2281" name="noteref_2281" href="#note_2281"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2281</span></span></a> +<span class="tei tei-pb" id="page444">[pg 444]</span><a name="Pg444" id="Pg444" class="tei tei-anchor"></a>But superstition both believes and trembles. It acknowledges +the existence of supernatural powers, but they are to +it powers of evil who are ready to afflict and injure, to be +approached only in terror and with servile prostration. This +craven fear of God fills the whole universe with spectres. It +leaves no refuge whither the devil-worshipper can escape from +the horrors which haunt him night and day. Whither can he +flee from that awful presence? Sleep, which should give a +respite from the cares of life, to his fevered mind, swarms +with ghostly terrors.<a id="noteref_2282" name="noteref_2282" href="#note_2282"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2282</span></span></a> And death, the last sleep, which +should put a term to the ills of life, only unrolls before the +superstitious votary an awful scene of rivers of fire and blackness +of darkness, and sounds of punishment and unutterable +woe.<a id="noteref_2283" name="noteref_2283" href="#note_2283"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2283</span></span></a> To such a soul the festivals of ancestral religion lose +all their solemn gladness and cheering comfort. The shrines +which should offer a refuge to the troubled heart, even to the +hunted criminal, become to him places of torture. And the +believer in a God of malignant cruelty betakes himself in +despair to dark rites from foreign lands, and spends his +substance on impostors who trade upon his fears. Better, +says the pious Plutarch, not believe in God at all, than +cringe before a God worse than the worst of men. Unbelief, +calamity though it be, at least does not dishonour a Deity +whose existence it denies. The true impiety is to believe that +God can be wantonly faithless and revengeful, fickle and +cruel.<a id="noteref_2284" name="noteref_2284" href="#note_2284"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2284</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The earnestness, and even bitterness, with which Plutarch +assails the degrading fear of the supernal Powers have caused +some rather shallow critics to imagine that he had a sympathy +with scepticism.<a id="noteref_2285" name="noteref_2285" href="#note_2285"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2285</span></span></a> How such an idea could arise in the mind +of any one who had read his treatise on the Genius of Socrates +or on Isis and Osiris, or on the Delays of Divine Justice, it is +difficult to imagine. Plutarch’s hatred of superstition is that +of a genuinely pious man, with a lofty conception of the Divine +love and pity, who is revolted by the travesty of pure religion, +<span class="tei tei-pb" id="page445">[pg 445]</span><a name="Pg445" id="Pg445" class="tei tei-anchor"></a>which is repeated from age to age. It is the feeling of a man +to whom religion is one of the most elevating joys of life, when +he sees it turned into an instrument of torture. But the +force of the protest shows how rampant was the evil in that +age. Lucretius felt with the intensity of genius all the misery +which perverted conceptions of the Divine nature had inflicted +on human life.<a id="noteref_2286" name="noteref_2286" href="#note_2286"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2286</span></span></a> But the force of Roman superstition had +endlessly multiplied since the days of Lucretius. It was +no longer the exaggeration of Roman awe at the lightning, +the flight of birds, the entrails of a sacrificial victim, or anxious +observance of the solemn words of ancestral formulae, every +syllable of which had to be guarded from mutilation or omission. +All the lands which had fallen to her sword were, in Plutarch’s +day, adding to the spiritual burden of Rome. If in some cases +they enriched her rather slender spiritual heritage, they +also multiplied the sources of supernatural terror. If in the +mysteries of Isis and Mithra they exalted the soul in +spiritual reverie and gave a promise of a coming life,<a id="noteref_2287" name="noteref_2287" href="#note_2287"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2287</span></span></a> they +sent the Roman matron to bathe in the freezing Tiber at early +dawn and crawl on bleeding knees over the Campus Martius, +or purchase the interpretation of a dream from some diviner of +Palestine or a horoscope from some trader in astral lore.<a id="noteref_2288" name="noteref_2288" href="#note_2288"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2288</span></span></a> +The Platonist, nourished on the pure theism of the <span class="tei tei-hi"><span style="font-style: italic">Phaedo</span></span> +and the <span class="tei tei-hi"><span style="font-style: italic">Republic</span></span>, and the priest of that cheerful shrine, which +the young Ion had each bright morning swept with myrtle +boughs and sprinkled with the water of the Castalian spring,<a id="noteref_2289" name="noteref_2289" href="#note_2289"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2289</span></span></a> +whose holy ministry gladdened even the years of boyhood—a +man with such experience had a natural horror of the dark +terrors which threatened to obscure the radiant visions of +Delphi and Olympus. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Livy complained of the neglect in his day of signs and +omens which formerly were deemed worthy of historical +record.<a id="noteref_2290" name="noteref_2290" href="#note_2290"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2290</span></span></a> The contempt for augury in the time of Cicero was +hardly concealed among the cultivated.<a id="noteref_2291" name="noteref_2291" href="#note_2291"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2291</span></span></a> The details of parts +of the ancient bird-lore eluded the researches of the elder +Pliny. The emperor Claudius, lamenting the neglect of the +ancient science, demanded a decree of the Senate to restore it +<span class="tei tei-pb" id="page446">[pg 446]</span><a name="Pg446" id="Pg446" class="tei tei-anchor"></a>to its former efficiency.<a id="noteref_2292" name="noteref_2292" href="#note_2292"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2292</span></span></a> These are some signs of that general +decay of old Roman religion in the last century of the +Republic, which was partly due to philosophic enlightenment +partly to the confusion and demoralisation of civil strife, but +perhaps even more to the dangerous seductions of foreign +superstitions.<a id="noteref_2293" name="noteref_2293" href="#note_2293"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2293</span></span></a> Among the counsels of Maecenas to Augustus +none is more earnest and weighty than the warning against +these occult arts.<a id="noteref_2294" name="noteref_2294" href="#note_2294"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2294</span></span></a> Augustus is advised to observe, and enforce +the observance of the time-honoured ancestral forms, but he +must banish sorcerers and diviners, who may sow the seeds of +conspiracy against the prince. The advice was acted on. +While the emperor rebuilt the fallen temples and revived the +ancient Latin rites, 2000 books of unlicensed divination were +in one day given to the flames.<a id="noteref_2295" name="noteref_2295" href="#note_2295"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2295</span></span></a> The old religion, which had +absorbed so much from the augural lore of Etruria,<a id="noteref_2296" name="noteref_2296" href="#note_2296"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2296</span></span></a> was itself +certainly not free from superstition. The wrath of the +Lemures,<a id="noteref_2297" name="noteref_2297" href="#note_2297"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2297</span></span></a> the darkness of the inner forest, the flash of +lightning, the flight of birds, the entrails of a sacrifice, excited +many a fear, and might cause a man to suspend a journey, or +break up an assembly of the people. But the Romans had, +in the early ages, after their orderly legal fashion, reduced the +force of these terrors by an elaborate art which provided a +convenient resource of statecraft, and a means of soothing the +alarms of the crowd. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +But foreign and unregulated superstitions, from the second +century <span class="tei tei-hi"><span style="font-size: 75%">B.C.</span></span>, were pouring in from the East to put a fresh load +on the human spirit or to replace the waning faith in Italian +augury. In 139 <span class="tei tei-hi"><span style="font-size: 75%">B.C.</span></span> Cornelius Scipio Hispalus vainly strove +by an edict to stop the inroads of the star readers.<a id="noteref_2298" name="noteref_2298" href="#note_2298"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2298</span></span></a> But +treatises on this pretended science were in vogue in Varro’s +time, and are quoted by the great savant with approval.<a id="noteref_2299" name="noteref_2299" href="#note_2299"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2299</span></span></a> +These impostors were swarming in Rome at the time of +Catiline’s conspiracy,<a id="noteref_2300" name="noteref_2300" href="#note_2300"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2300</span></span></a> inflating the hopes of the plotters. +<span class="tei tei-pb" id="page447">[pg 447]</span><a name="Pg447" id="Pg447" class="tei tei-anchor"></a>Suetonius has surpassed himself in the collection, from many +sources, of the signs and wonders which foreshadowed the +great destiny, and also the death of Augustus. And it is +noteworthy that, among these predictions, are some founded on +astrology.<a id="noteref_2301" name="noteref_2301" href="#note_2301"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2301</span></span></a> On the day of the emperor’s birth, P. Nigidius, +a learned astrologer, found that the position of the stars +foretold a coming master of the world. Augustus himself +received a similar forecast from Theagenes, a star-reader of +Apollonia. He had his horoscope drawn out, and a silver coin +was struck with the stamp of Capricorn. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +This fatalist superstition infected nearly all the successors +of Augustus in the first and second centuries. Astrology is +essentially a fatalist creed, and the heir to the great prize of +the principate, with the absolute control of the civilised world, +was generally designated by that blind impersonal power +whose decrees might be read in the positions of the eternal +spheres, or by signs and omens upon earth. Suetonius, Tacitus, +Dion Cassius, have chronicled, with apparent faith, the +predictions of future power which gathered round the popular +candidate for the succession, or the dark warnings of coming +disaster which excited the prince’s fears and gave courage +to enemies and rivals. It is not hard to see why the +emperors at once believed in these black arts and profoundly +distrusted their professors. They wished to keep a monopoly +of that awful lore, lest it might excite dangerous hopes in +possible pretenders.<a id="noteref_2302" name="noteref_2302" href="#note_2302"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2302</span></span></a> To consult a Chaldaean seer on the fate +of the prince, or to possess his horoscope, was always suspicious, +and might often be fatal.<a id="noteref_2303" name="noteref_2303" href="#note_2303"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2303</span></span></a> The astonishing thing is, that men +had such implicit faith in the skill of these Eastern impostors, +along with such distrust of their honesty. They were banished +again and again in the first century, but persecution only +increased their power, and they always returned to exercise +greater influence than ever.<a id="noteref_2304" name="noteref_2304" href="#note_2304"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2304</span></span></a> Never was there a clearer proof +of the impotence of government in the face of a deep-seated +popular belief. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Tiberius, who had probably no real religious faith, was, +<span class="tei tei-pb" id="page448">[pg 448]</span><a name="Pg448" id="Pg448" class="tei tei-anchor"></a>from his youth, the slave of astrology.<a id="noteref_2305" name="noteref_2305" href="#note_2305"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2305</span></span></a> An adept had, at his +birth, predicted his lofty destiny.<a id="noteref_2306" name="noteref_2306" href="#note_2306"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2306</span></span></a> He had in his train one +Thrasyllus, a noted professor of the science, who had often to +read the stars in the face of death, and he was surrounded in +his gloomy retirement at Capreae by a <span class="tei tei-q">“Chaldaean herd.”</span><a id="noteref_2307" name="noteref_2307" href="#note_2307"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2307</span></span></a> +Claudius was pedantic and antiquarian in his religious tastes, +and, while he tried to revive old Roman augury, he banished +the astrologers.<a id="noteref_2308" name="noteref_2308" href="#note_2308"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2308</span></span></a> A great noble who had the temerity to +consult them as to the time of the emperor’s death shared +the same fate. Nero, who despised all regular religion, except +that of the Syrian goddess, was the prey of superstitious terror. +The Furies of the murdered Agrippina, as in Aeschylean +tragedy, haunted him in dreams, and he used the aid of magic +to evoke and propitiate the awful shade.<a id="noteref_2309" name="noteref_2309" href="#note_2309"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2309</span></span></a> When, towards +the end of his reign, his prospects grew more threatening, the +appearance of a comet drove him to consult Balbillus, his +astrologer, who advised that the portended danger should be +diverted from the emperor by the destruction of the great +nobles. Some of the craft had predicted that Nero should +one day be deserted and betrayed, while others consoled +him with the promise of a great monarchy of the East with +its seat at Jerusalem.<a id="noteref_2310" name="noteref_2310" href="#note_2310"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2310</span></span></a> The terrible year which followed +Nero’s death was crowded with portents, and all the rivals +for the succession were equally slaves of the adepts, who +exploited their ambitions or their fears. The end of Galba +was foreshadowed, from the opening of his reign, by ominous +dreams and signs.<a id="noteref_2311" name="noteref_2311" href="#note_2311"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2311</span></span></a> The hopes of Otho had long been inflamed +by the diviner Seleucus,<a id="noteref_2312" name="noteref_2312" href="#note_2312"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2312</span></span></a> and by Ptolemaeus, who +was his companion during his command in Spain.<a id="noteref_2313" name="noteref_2313" href="#note_2313"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2313</span></span></a> When +he had won the dangerous prize, Otho was tortured by +nightly visions of the spirit of Galba, which he used every +art to lay. Yet this same man set out for the conflict +on the Po in defiant disregard of omens warranted by +the ancient religion.<a id="noteref_2314" name="noteref_2314" href="#note_2314"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2314</span></span></a> His end, which, by a certain calm +<span class="tei tei-pb" id="page449">[pg 449]</span><a name="Pg449" id="Pg449" class="tei tei-anchor"></a>nobility, seemed to redeem his life, was portended by a sign +which Tacitus records as a fact. At the very hour when Otho +was falling on his dagger, a bird of strange form settled in +a much frequented grove, and sat there undisturbed by the +passers-by, or by the flocks of other fowls around.<a id="noteref_2315" name="noteref_2315" href="#note_2315"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2315</span></span></a> The horoscope +of Otho’s rival Vitellius had been cast by the astrologers, +and their reading of his fate gave his parents acute anxiety. +He used to follow the monitions of a German sorceress. Yet, +like so many of his class in that age, he had but scant respect +for accredited beliefs. It was noted with alarm that he +entered on his pontificate on the black day of the Allia.<a id="noteref_2316" name="noteref_2316" href="#note_2316"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2316</span></span></a> +The astrologers he probably found more dangerous than helpful, +and he ordered them to be expelled from Italy.<a id="noteref_2317" name="noteref_2317" href="#note_2317"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2317</span></span></a> But it is +a curious sign of their conscious power and their audacity, that +a mocking counter edict to that of Vitellius was immediately +published by unknown hands, ordaining the death of the persecutor +within a certain day.<a id="noteref_2318" name="noteref_2318" href="#note_2318"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2318</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The emperors of the Flavian dynasty, although their power +was stable and the world was settling down, were not less +devoted to Eastern superstitions than any of their predecessors. +Vespasian indeed once more exiled the astrologers, but he +still kept the best of them in his train.<a id="noteref_2319" name="noteref_2319" href="#note_2319"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2319</span></span></a> He had consulted +the oracle on Mount Carmel, and obeyed the vision vouchsafed +in the temple of Serapis.<a id="noteref_2320" name="noteref_2320" href="#note_2320"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2320</span></span></a> His son Titus, who may have had +romantic dreams of an Eastern monarchy, consulted foreign +oracles, worshipped in Egyptian temples, and was a firm +believer in the science of the stars.<a id="noteref_2321" name="noteref_2321" href="#note_2321"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2321</span></span></a> Domitian was perhaps +the most superstitious of all his race. The rebuilder of +Roman temples and the restorer of Roman orthodoxy had +also a firm faith in planetary lore. He lived in perpetual +fear of his sudden end, the precise hour and manner of which +the Chaldaeans had foretold in his early youth.<a id="noteref_2322" name="noteref_2322" href="#note_2322"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2322</span></span></a> Among +the many reasons for his savage proscription of the leading +nobles, one of the most deadly was the possession of an +imperial horoscope. On his side too, the haunted tyrant +diligently studied the birth-hour of suspected or possible +<span class="tei tei-pb" id="page450">[pg 450]</span><a name="Pg450" id="Pg450" class="tei tei-anchor"></a>pretenders to the throne. In the last months of his reign +his terror became more and more and more intense; never +in the same space of time had the lightning been so busy. +The Capitol, the temple of the Flavians, the palace, even +Domitian’s own sleeping chamber, were all struck from heaven. +In a dream, the haunted emperor beheld Minerva, the +goddess whom he specially adored, quitting her chapel, with +a warning that she could no longer save him from his doom. +On the day before his death, the emperor predicted that, on +the next, the moon would appear blood red in the sign of +Aquarius. On his last morning, a seer, who had been +summoned from Germany to interpret the menacing omens +and who had foretold a coming change, was condemned to +death.<a id="noteref_2323" name="noteref_2323" href="#note_2323"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2323</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Hadrian, that lover of the exotic and the curious, was +particularly fascinated by the East. He had probably no +settled faith of any kind, but he dabbled in astrology, as he +dabbled in all other arts.<a id="noteref_2324" name="noteref_2324" href="#note_2324"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2324</span></span></a> It was a study which had been cultivated +in his family. His great-uncle, Aelius Hadrianus, was an +adept in the science of the stars, and had read the prediction +of his nephew’s future greatness.<a id="noteref_2325" name="noteref_2325" href="#note_2325"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2325</span></span></a> When the future emperor +was a young military tribune in lower Moesia, he found the +forecast confirmed by a local astrologer. He consulted the +<span class="tei tei-hi"><span style="font-style: italic">sortes Virgilianae</span></span> about his prospects, with not less hopeful +results. He practised with intense curiosity other dark +magical arts, and the mysterious death of Antinous on the +Nile was by many believed to have been an immolation for the +Emperor’s safety.<a id="noteref_2326" name="noteref_2326" href="#note_2326"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2326</span></span></a> Hadrian was glad to think that the spirit +of his minion had passed into a new star which had then for +the first time appeared. On every 1st of January, Hadrian +predicted, with perfect assurance, the events of the year, down +to his own last hour.<a id="noteref_2327" name="noteref_2327" href="#note_2327"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2327</span></span></a> Even the last great imperial figure +in our period is not free from the suspicion of having +tampered with the dark arts. Julius Capitolinus reports a +rumour that M. Aurelius consulted the Chaldaeans about +the infatuated passion of Faustina for a gladiator.<a id="noteref_2328" name="noteref_2328" href="#note_2328"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2328</span></span></a> In his +<span class="tei tei-pb" id="page451">[pg 451]</span><a name="Pg451" id="Pg451" class="tei tei-anchor"></a>account of the famous rainfall that miraculously refreshed the +Roman troops in the Marcomannic war, D. Cassius ascribes +the miracle to the magic arts of an Egyptian sorcerer whom M. +Aurelius kept in his train.<a id="noteref_2329" name="noteref_2329" href="#note_2329"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2329</span></span></a> Xiphilinus, however, who attributes +the marvel to the prayers of the Thundering Legion, expressly +denies that the emperor gave his countenance to these impostors. +Another suspicious incident comes to us on the authority of +Lucian. When the war on the Danube was at its height, +the new oracle of Alexander of Abonoteichos had, by mingled +audacity and skill, rapidly gained an extraordinary influence +even among the greatest nobles in Italy. Rutilianus, one of +the foremost among them, was its special patron and devotee, +and actually married the daughter of Alexander by an +amour with Selene! Probably through his influence, an +oracle, in verse of the old Delphic pattern, was despatched +to the headquarters of the emperor, ordering that a pair +of lions should be flung into the Danube, with costly sacrifices +and all the fragrant odours of the East.<a id="noteref_2330" name="noteref_2330" href="#note_2330"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2330</span></span></a> The oracle was +obeyed, but the rite was followed by an appalling disaster to +the Roman arms. The impostor was equal to the occasion, +and defended himself by the example of the ambiguity of +the Delphic oracle to Croesus, before the victory of Cyrus. +What part M. Aurelius had in this scene we cannot pretend +to tell, but the ceremony could hardly have been performed +without, at least, his connivance. Nor does his philosophic +attitude exclude the possibility of a certain faith in oracular +foresight and divination. He believed that everything in +our earthly lot was ordained from eternity, and, with the +Stoic fatalism, he may have held the almost universal Stoic +faith in the power to discover the decrees of fate.<a id="noteref_2331" name="noteref_2331" href="#note_2331"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2331</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Nearly all the writers from whom we derive our impressions +of that age were more or less tinged with its superstitions. +Even the elder Pliny, who rejected almost with scorn the +popular religion, was led by a dream to undertake his history +of the wars in Germany.<a id="noteref_2332" name="noteref_2332" href="#note_2332"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2332</span></span></a> His nephew, although he rejoiced +at being raised to the augurate, and restored a temple of Ceres +on his lands, seems to have clung to the old religion rather +<span class="tei tei-pb" id="page452">[pg 452]</span><a name="Pg452" id="Pg452" class="tei tei-anchor"></a>as a matter of sentiment than from any real faith. But he +had a genuine belief in dreams and apparitions, and he sends his +friend Sura an elaborate account of the romance of a haunted +house at Athens.<a id="noteref_2333" name="noteref_2333" href="#note_2333"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2333</span></span></a> His friend Suetonius had been disturbed +by a dream as to the success of a cause in which he was to +appear. Pliny consoled him with the hackneyed interpretation +of dreams by contraries.<a id="noteref_2334" name="noteref_2334" href="#note_2334"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2334</span></span></a> The biographer of the Caesars may +contend with Dion Cassius for the honour of being probably +the most superstitious chronicler who ever dealt with great +events. Suetonius is shocked by the arrogance of Julius Caesar +when he treated with disdain the warning of a diviner from +the inspection of a victim’s entrails.<a id="noteref_2335" name="noteref_2335" href="#note_2335"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2335</span></span></a> He glorifies the pious +Augustus by a long catalogue of signs and celestial omens +which foretold the events of his career.<a id="noteref_2336" name="noteref_2336" href="#note_2336"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2336</span></span></a> Suetonius must +have been as keen in collecting these old wives’ tales as the +more sober facts of history,<a id="noteref_2337" name="noteref_2337" href="#note_2337"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2337</span></span></a> and, if we may believe him, the +palace of the Caesars for a hundred years was as full of +supernatural wonders and the terrors of magic and dark +prophecy as the Thessalian villages of Apuleius.<a id="noteref_2338" name="noteref_2338" href="#note_2338"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2338</span></span></a> The superstitions +of the Claudian and Flavian Caesars could nowhere +have found a more sympathetic chronicler. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Immensely superior in genius as Tacitus is to Suetonius, +even he is not emancipated from the superstition of the age. +But he wavers in his superstition, just as he wavers in his +conception of the Divine government of the world.<a id="noteref_2339" name="noteref_2339" href="#note_2339"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2339</span></span></a> Although +he occasionally mentions, and briefly discusses, the tenets of the +Epicurean and the Stoic schools, it does not seem probable that +Tacitus had much taste for philosophy. Full of the old senatorial +ideals, he considered such a study, if carried to any depth, +or pursued with absorbing earnestness, to be unbecoming the +gravity and dignity of a man of rank and affairs.<a id="noteref_2340" name="noteref_2340" href="#note_2340"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2340</span></span></a> Moreover, +his views of human destiny and the Divine government were +coloured and saddened by the Terror. Having lived himself +through the reign of Domitian, and seen all the horrors of its +<span class="tei tei-pb" id="page453">[pg 453]</span><a name="Pg453" id="Pg453" class="tei tei-anchor"></a>close, having witnessed, in humiliating silence, the excesses +of frenzied power and the servility of cringing compliance, +Tacitus had little faith either in Divine benevolence or in +tempted human virtue.<a id="noteref_2341" name="noteref_2341" href="#note_2341"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2341</span></span></a> Even the quiet and security of +Trajan’s reign seemed to him but a precarious interval, not to +be too eagerly or confidently enjoyed, between the terror of +the past and the probable dangers of a coming age.<a id="noteref_2342" name="noteref_2342" href="#note_2342"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2342</span></span></a> The +corruption of Roman virtue has justly earned the anger of +gods, who no longer visit to protect, but only to avenge.<a id="noteref_2343" name="noteref_2343" href="#note_2343"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2343</span></span></a> +And, in the chaos of human affairs, the Divine justice is +confused; the good suffer equally with the guilty.<a id="noteref_2344" name="noteref_2344" href="#note_2344"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2344</span></span></a> Amid +obscure and guarded utterances, we can divine that, to Tacitus, +the ruling force in human fortunes is a destiny which is blind +to the deserts of those who are its sport.<a id="noteref_2345" name="noteref_2345" href="#note_2345"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2345</span></span></a> He probably held +the widespread belief that the fate of each man was fixed +for him at his birth, and, although he has a profound scorn for +the venality and falsehood of the Chaldaean tribe, he probably +had a wavering faith in the efficacy of their lore.<a id="noteref_2346" name="noteref_2346" href="#note_2346"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2346</span></span></a> Nor did +he reject miracle and supernatural portent on any ground of a +scientific conception of the universe.<a id="noteref_2347" name="noteref_2347" href="#note_2347"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2347</span></span></a> His language on such +subjects is often perhaps studiously ambiguous. Sometimes he +appears to report the tale of a portent, as a mere piece of vulgar +superstition. But at other times, he records the marvel with +no expression of scepticism.<a id="noteref_2348" name="noteref_2348" href="#note_2348"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2348</span></span></a> And in his narrative of Otho’s +death and the miracles of Vespasian, the threats of heaven +which ushered in Galba’s brief reign in darkness broken by +lurid lightnings, the neglected signs of the coming doom of +Jerusalem, the glare of arms from contending armies in the +sky, the ghostly voices, as of gods departing from the Holy of +Holies, as in the tale of many another omen, dream, or oracle, +the historian gives an awe and grandeur to a superstition which +he does not explicitly reject.<a id="noteref_2349" name="noteref_2349" href="#note_2349"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2349</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Nor need we be superciliously surprised that the greatest +<span class="tei tei-pb" id="page454">[pg 454]</span><a name="Pg454" id="Pg454" class="tei tei-anchor"></a>master of historic tragedy, born into such an age, should have +had the balance of his faith disturbed. His infancy and boyhood +coincided with the last years of Nero.<a id="noteref_2350" name="noteref_2350" href="#note_2350"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2350</span></span></a> His youthful +imagination must have been disordered and inflamed by the +tales, circulating in grave old Senatorial houses, of wild excess +or mysterious crime on the Palatine, the daring caprice of +imperial harlots, the regal power and fabulous wealth and +luxury of the imperial freedmen, the lunacy of the great line +which had founded the Empire, and which seemed destined to +end it in shame and universal ruin. That the destinies of the +world should be at the mercy of a Pallas, a Caligula, or an +Agrippina was a cruel trial to any faith. The carnival of lust +and carnage in which the dynasty disappeared,<a id="noteref_2351" name="noteref_2351" href="#note_2351"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2351</span></span></a> the shock of +the fierce struggle on the Po, in which the legions of the East +and the West fought with demoniac force for the great prize, +deepened the horrors of the tragedy and the gloomy doubts of +its future historian. The dawn of a timorous hope, which broke +under the calm, strong rule of Vespasian, was overcast, during +the early manhood of Tacitus, by the old insanity of power which +seemed to revive in the last of the Flavians. Such an experience +and such an atmosphere were enough to disorder any imagination. +The wild Titanic ambition in the Claudian Caesars, a +strange mixture of vicious, hereditary insanity,<a id="noteref_2352" name="noteref_2352" href="#note_2352"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2352</span></span></a> with a fevered +imagination which, intoxicated with almost superhuman power, +dreamt of unheard of conquests over nature, made the Julio-Claudian +emperors, in the eyes of men, a race half-fiend, half-god. +Men hated and loathed them, yet were ready to deify +them. It did not seem unnatural that Caligula should throw +a gigantic arch over the Forum, to link the imperial palace +with the temple of Jupiter on the Capitol.<a id="noteref_2353" name="noteref_2353" href="#note_2353"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2353</span></span></a> Men long refused +to believe in the death of Nero, and his reappearance was +expected for generations.<a id="noteref_2354" name="noteref_2354" href="#note_2354"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2354</span></span></a> In spite of the Augustan revival, +the calm, if rather formal, sanity of old Roman religion had +lost its power over cultivated minds. The East, with its +fatalist superstitions, its apotheosis of lofty earthly sovereignty, +its enthronement of an evil power beside the good, was +completing the overthrow of the national faith. The air was +<span class="tei tei-pb" id="page455">[pg 455]</span><a name="Pg455" id="Pg455" class="tei tei-anchor"></a>full of the lawless and the supernatural. Science, in the +modern sense, was yet unborn; it was a mere rudimentary +mass of random guesses, with as little right to command the +reason as the legends which sprang from the same lawless +imagination. Philosophic speculation in any high sense had +almost disappeared. The most powerful system which still +lingered, resolved the gods into mere names for the various +potencies of that dim and awful Power which thrills through +the universe, which fixes from the beginning the destinies of +men and nations, and which deigns to shadow forth its +decrees in omen or oracle. Awestruck and helpless in the +face of a cruel and omnipresent despotism, with little light from +accredited systems of philosophy or religion, what wonder that +even the highest and most cultivated minds were darkened +and bewildered, and were even ready to lend an ear to the +sorcery of the mysterious East? The hesitating acceptance +of the popular belief in clairvoyance hardly surprises us in a +man like Tacitus, bewildered by the chaos of the Empire, and +possessing few reasoned convictions in religion or philosophy. +It is more surprising to find so detached a mind as Epictetus +recognising in some sort the power of divination. He admits +that men are driven to practise it by cowardice or selfish +greed.<a id="noteref_2355" name="noteref_2355" href="#note_2355"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2355</span></span></a> He agrees that the diviner can only predict the +external changes of fortune, and that on their moral bearing, +on the question whether they are really good or evil, he can +throw no light. Yet even this preacher of a universal +Providence, of the doctrine that our true good and happiness +are in our own hands, will not altogether deny that the augur +can forecast the future. We should, indeed, Epictetus says, +come to consult him, without any selfish passion, as a wayfarer +asks of a man whom he meets which of two roads leads to +his journey’s end.<a id="noteref_2356" name="noteref_2356" href="#note_2356"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2356</span></span></a> But the field for such guidance is limited, +Where the light of reason or conscience is a sufficient guide, +the diviner’s art is either useless or corrupting. Nor should +any ominous signs deter a man from sharing a friend’s peril, +even though the diviner may give warning of exile or death. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Next to Aristides, there is probably no writer who reveals +<span class="tei tei-pb" id="page456">[pg 456]</span><a name="Pg456" id="Pg456" class="tei tei-anchor"></a>so strikingly the mingled pietism and superstition of the time +as Aelian. Although he preferred to compose his works in +Greek, he was a native of the Latian Praeneste, that cool +retreat of the wearied Roman, and the seat of the famous +shrine of Fortuna Primigenia.<a id="noteref_2357" name="noteref_2357" href="#note_2357"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2357</span></span></a> It is a disputed point whether +Aelian belongs to the second century or the third. But the +more probable conclusion, favoured by the authority of Suidas, +is that he lived shortly after the time of Hadrian.<a id="noteref_2358" name="noteref_2358" href="#note_2358"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2358</span></span></a> His +historical Miscellanies are a good example of that uncritical +treatment of history and love of the sensational which were +held up to scorn by Lucian.<a id="noteref_2359" name="noteref_2359" href="#note_2359"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2359</span></span></a> But it is in the fragments of +his work on Providence, that we have the best illustration of +his religious attitude. The immediate interference of the +Heavenly Powers, to reward the pious believer, or to punish the +defiant sceptic, is triumphantly proclaimed. Miracles, oracles, +presages, and warning dreams startle the reader on every page. +Aelian wages war <span class="tei tei-hi"><span style="font-style: italic">à outrance</span></span> with the effeminate and profane +crew of the Epicureans, whom he would certainly have handed +over pitilessly to the secular arm, if he had had the power.<a id="noteref_2360" name="noteref_2360" href="#note_2360"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2360</span></span></a> +He records with delight the physical maladies which are said +to have afflicted Epicurus and his brothers, and the persecution +of their sect at Messene and in Crete.<a id="noteref_2361" name="noteref_2361" href="#note_2361"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2361</span></span></a> After the tale of some +specially impressive interference of Providence, he launches +ferocious anathemas at the most famous sceptics, Xenophanes, +Diagoras, and Epicurus.<a id="noteref_2362" name="noteref_2362" href="#note_2362"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2362</span></span></a> He pursues Epicurus even to the +tomb, and pours all his scorn on the unbelieving voluptuary’s +arrangements for biennial banquets to his shade.<a id="noteref_2363" name="noteref_2363" href="#note_2363"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2363</span></span></a> He exults +in the fate of one who, without initiation, tried to get a sight +of the holy spectacle at Eleusis, and perished by falling from +his secret point of observation.<a id="noteref_2364" name="noteref_2364" href="#note_2364"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2364</span></span></a> It is needless to say that +miraculous cures by Asclepius are related with the most +exuberant faith. Aristarchus the tragic poet, and Theopompus +the comedian, were restored from wasting and hopeless sickness +by the god.<a id="noteref_2365" name="noteref_2365" href="#note_2365"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2365</span></span></a> Another patient of the shrine had the vision, which +<span class="tei tei-pb" id="page457">[pg 457]</span><a name="Pg457" id="Pg457" class="tei tei-anchor"></a>was probably often a real fact, of a priest standing beside his +bed in the night, bringing counsels of healing.<a id="noteref_2366" name="noteref_2366" href="#note_2366"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2366</span></span></a> But the +climax of ludicrous credulity is reached in the tale of the +pious cock of Tanagra.<a id="noteref_2367" name="noteref_2367" href="#note_2367"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2367</span></span></a> This favoured bird, being maimed in +one leg, appeared before the shrine of Asclepius, holding out +the injured limb, and, taking his place in the choir that sung +the morning paean, begged the god for relief and healing. It +came before the evening, and the grateful bird, with crest +erect, with stately tread, and flapping wings, gave voice to his +deliverance in his own peculiar notes of praise! The Divine +vengeance is also displayed asserting itself in dreams. A +traveller, stopping for the night at Megara, had been murdered +for his purse of gold by the keeper of his inn, and his corpse, +hidden in a dung-cart, was carried through the gates before +dawn. At that very hour his wraith appeared to a citizen +of the place, and told him the tale of the tragedy. The +treacherous assassin was caught at the very point indicated +by the ghost.<a id="noteref_2368" name="noteref_2368" href="#note_2368"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2368</span></span></a> The last dream of Philemon is of a more +pleasing kind.<a id="noteref_2369" name="noteref_2369" href="#note_2369"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2369</span></span></a> The poet, being then in his full vigour, and +in possession of all his powers, once had a vision in his home +at Peiraeus. He thought he saw nine maidens leaving the +house, and heard them bidding him adieu. When he awoke, +he told the tale to his boy, and finished the play on which he +was at work; then, wrapping himself in his cloak, he lay down +to sleep, and when they came to wake him, he was dead. +Aelian challenges Epicurus to deny that the maidens of the +vision were the nine Muses, quitting an abode which was soon +to be polluted by death. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Publius Aelius Aristides is one of the best representatives +of the union of high culture with the forces of the religious +revival. He saw the beginning and the end of the Antonine +age. He was born in 117 <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span> at Adriani, in Mysia, where his +family held a high position, his father being priest of Zeus. +He received the most complete rhetorical training, and had been +a pupil of Herodes Atticus. Travelling through Greece, Italy, +and Egypt, and giving exhibitions of his skill in the fashion +of the day,<a id="noteref_2370" name="noteref_2370" href="#note_2370"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2370</span></span></a> Aristides won a splendid reputation, which swelled +<span class="tei tei-pb" id="page458">[pg 458]</span><a name="Pg458" id="Pg458" class="tei tei-anchor"></a>his vanity to proportions rare even in a class whose vanity +was proverbial. He won the restoration of the ruined Smyrna +from M. Aurelius, by an oration which moved the Emperor to +tears.<a id="noteref_2371" name="noteref_2371" href="#note_2371"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2371</span></span></a> With a naturally feeble constitution and epileptic +tendencies, the excitement of the sophist’s life brought on an +illness which lasted thirteen years. During that long ordeal, +he developed a mystic superstition which, along with an ever-growing +self-consciousness, inspired the <span class="tei tei-hi"><span style="font-style: italic">Sacred Orations</span></span>, which +appeared in 177, long after his health had been restored. He +visited many seats of sacred healing—Smyrna, Pergamum, +Cyzicus, Epidaurus—and, often in a cataleptic state, between +sleep and waking, he had visitations of the Higher Powers in +dreams. They gave him prescriptions of the strangest remedies, +along with eulogies on his unrivalled talent, which he was +solemnly enjoined to devote to the celebration of his deliverance +by the Divine favour.<a id="noteref_2372" name="noteref_2372" href="#note_2372"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2372</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Aristides zealously obeyed the Divine command. But +whether his sole inspiration was simple gratitude and unsophisticated +piety, crossed by superstition, as has generally +been assumed, may well be doubted.<a id="noteref_2373" name="noteref_2373" href="#note_2373"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2373</span></span></a> The truth is, that in +Aristides met all the complex influences of his age, both +intellectual and spiritual. He was the most elaborate product +of the rhetorical school, with its cultivated mastery of phrase, +its exuberant pride in the power of words, its indifference to +truth, in comparison with rhetorical effect. The whole force of +revived Hellenism was concentrated in this declamatory skill.<a id="noteref_2374" name="noteref_2374" href="#note_2374"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2374</span></span></a> +At the same time, the religious revival was very far from being +a return to the old religion, in its clear firm outlines and +simple wholeness.<a id="noteref_2375" name="noteref_2375" href="#note_2375"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2375</span></span></a> The Zeus and Athene and Poseidon of the +age of Aristides were not the divinities of the great age. +Many influences had been at work to blur the clean-cut outlines +of Hellenic imagination, and to sophisticate the ancestral +faith both of Greece and Rome. Men wished to believe in +the ancient gods, but they were no longer the gods of Homer +or of Aeschylus, the gods worshipped by the men who fought +<span class="tei tei-pb" id="page459">[pg 459]</span><a name="Pg459" id="Pg459" class="tei tei-anchor"></a>in the Samnite or the Punic wars. Greek philosophy for eight +centuries had been teaching a doctrine of one Divine force or +essence, transcending the powers and limitations of sense, or +immanent in the fleeting world of chance and change. Pagan +theology had elaborated a celestial hierarchy, in which the +Deity, removed to an infinite distance, was remotely linked to +humanity by a graduated scale of inferior spiritual beings, +daemons, and heroes.<a id="noteref_2376" name="noteref_2376" href="#note_2376"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2376</span></span></a> Then came the religions of the East, +with their doctrines of expiation for sin and ascetic preparation +for communion, and visions of immortality. And, alongside +of all these developments, there was a portentous growth of +vulgar superstition, belief in dreams, omens, and oracles, in +any avenue to the <span class="tei tei-q">“Great Mystery.”</span> Sophistic rhetoric, from +its very nature and function, was bound to reflect the religious +spirit of the age, in all its confusion. The ancient myths, +indeed, were revived and decked out with rich poetic colouring. +Yet it is not the simple, naïve, old pagan faith which inspires +the rhetorical artist. The pantheistic or theosophist doctrines, +which were in the air, disturbed the antique character of the +<a name="corr459" id="corr459" class="tei tei-anchor"></a><span class="tei tei-corr">piece.</span><a id="noteref_2377" name="noteref_2377" href="#note_2377"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2377</span></span></a> But the sophist, if he occasionally catches the tone +of new mysticism, or even of rationalist interpretation, is +nothing if not orthodox on the whole, and he anathematises +the impiety of free-thinking philosophy, with the same energy +as Aelian. Above all, Aristides is in harmony with the infinite +faith in miracle and heavenly vision which was rife. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +From whatever cause, the worship of Asclepius had +attained an extraordinary popularity in the age of the Antonines.<a id="noteref_2378" name="noteref_2378" href="#note_2378"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2378</span></span></a> +The conditions of health and disease are so obscure, +the influences of will and imagination on our bodily states +are so marked, that, in all ages, the boundaries between the +natural and the unknowable are blurred and may be easily +crossed. The science of medicine, even down to the age of +Hippocrates, or the age of Galen, had not abandoned all faith +in the magical and mysterious.<a id="noteref_2379" name="noteref_2379" href="#note_2379"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2379</span></span></a> Incantations long held their +ground beside more scientific remedies. Health being the +most precious and the most precarious of earthly blessings, it +is not strange that, in an age of revived belief in the +super<span class="tei tei-pb" id="page460">[pg 460]</span><a name="Pg460" id="Pg460" class="tei tei-anchor"></a>natural, the god of health should attain a rank even on +level with the great Olympian gods. His temples rose in every +land where Greek or Roman culture prevailed. They were +generally built with an eye to beauty of scenery, or the virtues +of some clear, cold, ancient spring, or other health-giving +powers in the site, which might reinforce the more mysterious +influences of religion. And in every temple there was a +hierarchy of sacred servants, who guarded a tradition of +hieratic ceremonial and of medical science.<a id="noteref_2380" name="noteref_2380" href="#note_2380"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2380</span></span></a> There was the +chief priest, who may or may not have been a trained physician. +There were the <span class="tei tei-hi"><span style="font-style: italic">daduchi</span></span> and <span class="tei tei-hi"><span style="font-style: italic">pyrophori</span></span>, who attended to the +punctual service of the altars. There were the <span class="tei tei-hi"><span style="font-style: italic">neocori</span></span>, +who were probably physicians, and who waited on the +patients, interpreting their visions, and often supplementing +them by other visions of their own.<a id="noteref_2381" name="noteref_2381" href="#note_2381"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2381</span></span></a> There were also, in a +lower rank, nurses, male and female, who, if we may judge +from Aristides, performed the sympathetic part of our own +hospital-nurses.<a id="noteref_2382" name="noteref_2382" href="#note_2382"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2382</span></span></a> The patients came from all parts of the +Graeco-Roman world. After certain offerings and rites, the +sufferer took his place in the long dormitory, which often contained +beds for 200 or 300, with windows open all night +long to the winds of the south. The sick man brought his +bed-coverings, and made his gift on the altar. The lamps were +lighted in the long gallery, a priest recited the vesper prayers. +At a later hour, the lights were extinguished, strict silence was +enjoined, and a hope for some soothing vision from above was +left as a parting gift or salutation by the minister as he +retired.<a id="noteref_2383" name="noteref_2383" href="#note_2383"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2383</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Divination by dreams was one of the most ancient and +universal of superstitions in the pagan world.<a id="noteref_2384" name="noteref_2384" href="#note_2384"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2384</span></span></a> It was also one +of the most persistent to the last days of paganism in the West. +The god of Epidaurus was still visiting his votaries by night, +when S. Jerome was composing his commentary on Isaiah.<a id="noteref_2385" name="noteref_2385" href="#note_2385"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2385</span></span></a> +Nor is the superstition unnatural. Sleep, the most mysterious +of physical phenomena, gives birth to mental states which are +a constant surprise. Thoughts and powers which are latent +in the waking hours, then start into life with a strange +vivid<span class="tei tei-pb" id="page461">[pg 461]</span><a name="Pg461" id="Pg461" class="tei tei-anchor"></a>ness and energy. Memory and imagination operate with a +force which may well, in an age of faith, be taken for inspiration. +The illusion of a double personality, which results from +the helplessness of the mind to react on the impressions of +sense, also easily passes into the illusion of messages and +promptings from powers beyond ourselves. Religious hopes +and cravings may thus easily and honestly seem to be fulfilled. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +But external causes also reinforced in the ancient world +the deceptions of the inner spirit. The dream-oracle was +generally on a site where nature might touch the awe and +imagination of the votary. Few could have descended into the +gloom of the cave of Trophonius without having their fancy +prepared for visions.<a id="noteref_2386" name="noteref_2386" href="#note_2386"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2386</span></span></a> Exhalations from secret chasms, as at +Delphi and Lebadea, aided by the weird spells of the Nymphs +who haunted such scenes, often produced a physical excitement +akin to madness. Opiates and potions administered by +the priests, with the effect of solemn religious rites, prepared +the votary for voices from another world.<a id="noteref_2387" name="noteref_2387" href="#note_2387"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2387</span></span></a> Soul and body +were still further prepared for the touch of a Divine hand by +rigorous fasting, which was enjoined as a preparatory discipline +in so many mysteries of the renascent paganism.<a id="noteref_2388" name="noteref_2388" href="#note_2388"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2388</span></span></a> The +heavenly vision could only come to the clear spirit, purged as +far as might be from the grossness of the flesh.<a id="noteref_2389" name="noteref_2389" href="#note_2389"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2389</span></span></a> + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">Ἐγκοίμησις</span></span> +for the sake of healing became a great, and probably in the +main, a beneficent institution in the temples of many deities,<a id="noteref_2390" name="noteref_2390" href="#note_2390"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2390</span></span></a> pre-eminently +in those of Isis, Serapis, and Asclepius. The temple +of Serapis at Canopus in Strabo’s time was thronged by patients +of the noblest rank, and was famous for its miraculous cures.<a id="noteref_2391" name="noteref_2391" href="#note_2391"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2391</span></span></a> +Among the many attributes of Queen Isis, none made a deeper +impression than her benignant power of healing even the most +desperate cases.<a id="noteref_2392" name="noteref_2392" href="#note_2392"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2392</span></span></a> Her temples rose everywhere. Her dream +interpreters were famous from the days of Cicero.<a id="noteref_2393" name="noteref_2393" href="#note_2393"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2393</span></span></a> In her +shrine at Smyrna Aristides had many of his most startling +experiences. According to Diodorus, her priests could point +to numberless proofs of the power of the great goddess to cure +<span class="tei tei-pb" id="page462">[pg 462]</span><a name="Pg462" id="Pg462" class="tei tei-anchor"></a>the most inveterate disease. But the great healer was, of +course, Asclepius. The remains of his splendid shrine at +Epidaurus are a revelation at once of his fame and power, +and of the scenes and occupations in which the devout health-seekers +passed their days and nights. In his temple on the +island in the Tiber, dreams of healing were still sought in the +time of Iamblichus. His shrine at Pergamum, which was +the scene of so many of the strange visions of Aristides, in +his many years of struggle with disease, was one of the most +famous, and its inspired dreams were sought long afterwards +by the emperor Caracalla.<a id="noteref_2394" name="noteref_2394" href="#note_2394"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2394</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It would be idle to speculate on the relative effects of +sound medical treatment and of superstition, stimulated by +more or less pious arts, upon the constitution of the sufferer. +The virtues of herb or mineral drug, of regulated food and +abstinence, of bathing in naturally medicated waters, above +all of a continual freshness in the air, must have become a +tradition in these sacred homes of the god of health. Physical +disease is often rooted in moral disorder, and for such troubled, +tainted souls, with hereditary poison in vein and nerve, the +bright cheerfulness, the orderly calm and confidence of the +ritual, which had such a charm for the soul of Plutarch, may +have exorcised, for the time, many an evil spirit, and wiped +out the memory of old sins. Soothed and relieved in mind +and body, the sufferer lay in the dimly lighted corridor, +sinking to sleep, with a confidence that the god would somehow +make his power felt in visions of the night.<a id="noteref_2395" name="noteref_2395" href="#note_2395"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2395</span></span></a> Through +a sliding panel, hidden in the wall, a dim figure of gracious +aspect might glide to the side of his couch, and whisper +strange sweet words of comfort. But in many cases, there is +no need to assume the existence of sanctified imposture.<a id="noteref_2396" name="noteref_2396" href="#note_2396"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2396</span></span></a> A +debilitated frame, nerves shattered by prolonged suffering, an +imagination excited by sacred litany, ghostly counsels and tales +of miracle, the all-pervading atmosphere of an immemorial +faith, may easily have engendered visions which seemed to +come from another world.<a id="noteref_2397" name="noteref_2397" href="#note_2397"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2397</span></span></a> +</p> + +<span class="tei tei-pb" id="page463">[pg 463]</span><a name="Pg463" id="Pg463" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +But from whatever source the visions came, they had a +powerful effect on the imagination, and, through that, on the +bodily health. Some of the prescriptions indeed given by +these voices of the night may seem to us ludicrous or +positively dangerous.<a id="noteref_2398" name="noteref_2398" href="#note_2398"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2398</span></span></a> But the tone and surroundings of +these shrines, and the sense of being encompassed by Divine +as well as human sympathy, probably counteracted any ill +effects of quackery. The calm, serene order, which the +hieratic spirit cultivates at its best, the cheerful routine of +the sacred service, blending indistinguishably with the ministry +to suffering, and consecrating and ennobling it, the confidence +inspired by the sedate cheerfulness of the priests and attendants, +reinforced by the countless cases of miraculous cures +recorded on the walls,<a id="noteref_2399" name="noteref_2399" href="#note_2399"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2399</span></span></a>—all this must have had a powerful +and beneficent influence. And the visitors were not all +invalids. The games and festivals drew together many merely +for society and amusement. The theatre at Epidaurus +must have provided constant entertainment for a far larger +concourse than the patients of the temple.<a id="noteref_2400" name="noteref_2400" href="#note_2400"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2400</span></span></a> A healthy +regimen, which is abundantly attested,<a id="noteref_2401" name="noteref_2401" href="#note_2401"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2401</span></span></a> with the charms +of art and surrounding beauties of hill and woodland, tended +of themselves to restore peace and balance to disordered +nerves. And the social life, especially to Greeks, was +probably the most potent influence of all. We can see from +Aristides that troublesome cases were watched by a circle of +curious sympathisers.<a id="noteref_2402" name="noteref_2402" href="#note_2402"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2402</span></span></a> In those marble seats, which can still +be seen on the site, many a group, through many generations, +must have sat listening to music or recitation, or discussing +high themes of life and death, or amused with the more trivial +gossip of all gatherings of men. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Amid such scenes Aristides spent thirteen years of the +prime of his manhood. With all the egotism of the self-pitying +invalid, he has recorded the minutest details of his +ailments. He seems to have been disordered in every organ, +dropsical, asthmatic, dyspeptic, with a tumour of portentous +size, and agonising pains which reduced him to the extremity +of weakness.<a id="noteref_2403" name="noteref_2403" href="#note_2403"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2403</span></span></a> But the extraordinary toughness and vitality +<span class="tei tei-pb" id="page464">[pg 464]</span><a name="Pg464" id="Pg464" class="tei tei-anchor"></a>of the man is even more striking than his sufferings. Aristides +regarded health as the greatest of all blessings, the condition +on which the value of all other blessings depends. And he +acted on the belief. His hundred days journey to Rome is +a miracle of endurance.<a id="noteref_2404" name="noteref_2404" href="#note_2404"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2404</span></span></a> Racked with fever and asthma, +unable to take any food except milk, he struggled along, alternately +through plains turned into lakes, or across the frozen +Hebrus, amid storm or rain or freezing cold. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The effects of this journey in aggravated suffering from +asthma, dropsy, nervous agony, are described with painful +vividness. They were dealt with by the Roman surgeons in a +fashion which makes one wonder how the patient survived such +laceration.<a id="noteref_2405" name="noteref_2405" href="#note_2405"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2405</span></span></a> The invalid hastened home to Asia by sea. The +voyage was long and weary, a very Odyssey of storm and +wandering. Aristides reached Smyrna in mid-winter, and all +the physicians were puzzled to find any alleviation for his +troubles.<a id="noteref_2406" name="noteref_2406" href="#note_2406"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2406</span></span></a> Henceforth he passed, for thirteen years, from +one temple to another, at the bidding of the gods—from +Smyrna to Pergamum, or Chios, or Cyzicus, or Epidaurus—enduring +often frightful hardships by land or sea. The +description of his sufferings sometimes excites the suspicion +that a warm imagination and the vanity of the literary artist +have heightened the effect. A tumour of monstrous size,<a id="noteref_2407" name="noteref_2407" href="#note_2407"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2407</span></span></a> +agonies of palpitation and breathlessness, the torture of +dyspepsia, vertigo, and neuralgia which doubled up his limbs, +and seemed to bend the spine outward like a bow<a id="noteref_2408" name="noteref_2408" href="#note_2408"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2408</span></span></a>—these +are only a few of the morbid horrors which afflicted him. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The divine prescriptions were often as astounding as the +malady was severe. Fresh air, exercise, bathing in the sacred +wells, fasting and abstinence, indeed, may often have been +sound treatment. But to these were added astonishing +prescriptions of food or drugs, purgings and blood-letting +which drained the body of its slight remaining strength, and +which horrified the attendant physicians.<a id="noteref_2409" name="noteref_2409" href="#note_2409"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2409</span></span></a> But these were +<span class="tei tei-pb" id="page465">[pg 465]</span><a name="Pg465" id="Pg465" class="tei tei-anchor"></a>not the worst. Again and again, Aristides was enjoined, when +in a high fever, to bathe two or three times in an ice-cold +river running in full flood, and then race a mile at full speed +in the face of a northerly gale. He obeyed in spite of all +remonstrance, and the doctors and his anxious friends could +only follow him to await the result of such extraordinary +remedies. Strange to relate, their fears and forebodings +proved groundless. Religious excitement, combined with +immense vanity and a strange vitality, carried Aristides +victoriously through these ordeals,<a id="noteref_2410" name="noteref_2410" href="#note_2410"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2410</span></span></a> and his friends received +him at their close, with an indescribable genial warmth spreading +through his whole body, and a lightness and cheerfulness +of spirit which more than rewarded him for these strange +hardships of superstition. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The faith of Aristides must have been very robust. His +tortures lasted for nearly thirteen years, during which the +divine prescriptions only seemed to add to their poignancy. +But he was upheld by the belief that he was a special object +of the Divine favour, and he persistently followed Divine +recipes, which ordinary human skill and prudence would have +rejected. No doubts, such as troubled his attendants, ever crossed +his mind. How far his illness was prolonged by this obstinate +adherence to the illusions of sleep and superstition,<a id="noteref_2411" name="noteref_2411" href="#note_2411"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2411</span></span></a> in the +face of expert advice, is a matter on which it would be useless +to speculate. It is probable that the imagination and exuberant +vanity of Aristides made him a more difficult patient +than the ordinary people who frequented these shrines of +healing. It is also evident that there was a body of more or +less skilled medical opinion connected with the cult of Asclepius. +Practical physicians came to the temples,<a id="noteref_2412" name="noteref_2412" href="#note_2412"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2412</span></span></a> with the benevolence +and the curiosity of their craft in all ages, to observe and study, +or to advise a cautious interpretation of the revelations of the +night. Aristides has preserved the names of some—Theodotus, +Asclepiacus, and Satyrus. Long observation of the freaks of +individual temperament and constitution must have suggested +to thoughtful minds, with some instincts of scientific method, +that the supernatural vision should be interpreted in the light +of experience. An awful dream of Aristides that all his bones +<span class="tei tei-pb" id="page466">[pg 466]</span><a name="Pg466" id="Pg466" class="tei tei-anchor"></a>and sinews must be excised, turned, in the hands of a faithful +attendant, into a prediction of renewed vitality.<a id="noteref_2413" name="noteref_2413" href="#note_2413"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2413</span></span></a> And although +some of the nurses, to whom he is so grateful, confirmed his +visions by precisely similar revelations of their own,<a id="noteref_2414" name="noteref_2414" href="#note_2414"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2414</span></span></a> others, of +the more skilled physicians, openly blamed his too confident +reliance on his dreams, and his unwillingness to try the effect +of more scientific treatment.<a id="noteref_2415" name="noteref_2415" href="#note_2415"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2415</span></span></a> Their proposals, however, were +sometimes so severe and heroic that we may excuse him for +preferring on the whole the more patient and gentle methods +of the god. The sufferer was sometimes favoured with +epiphanies of Athene, Apollo, Serapis, and other great +divinities, exalting him far above the rank of common votaries.<a id="noteref_2416" name="noteref_2416" href="#note_2416"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2416</span></span></a> +And Asclepius himself, to whom his special devotion was +given, not only lightened his physical tortures, although after +long years, but endowed him with hitherto unknown powers +of rhetorical skill and readiness. The god became the patron +of his whole professional life.<a id="noteref_2417" name="noteref_2417" href="#note_2417"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2417</span></span></a> And Aristides regarded him +as the source of fresh inspiration, in the exercise of that wordcraft +of which he was the greatest master in his time. It is +not hard to discern the meaning of this self-deception. Before +Aristides began to visit the temples of the god, he was already +a finished rhetor, possessed of all the skill which the Greek +schools could impart.<a id="noteref_2418" name="noteref_2418" href="#note_2418"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2418</span></span></a> Prostrated by bodily suffering for years, +cut off from that life of brilliant display, which was so lavishly +rewarded by applauding crowds, the vain and ambitious +declaimer had lost not only his bodily health, but all the joy +and excitement of rhetorical triumph. Suddenly he found his +balance restored; the tide of energy returned to its old channels. +He could once more draw music from the almost forgotten +instrument. He had once more the full lecture-hall under his +spell. What wonder that he should feel his powers redoubled +when they were recovered, and that he should regard the god +who had healed his bodily ailments as the author of a fresh +literary inspiration? +</p> + +<span class="tei tei-pb" id="page467">[pg 467]</span><a name="Pg467" id="Pg467" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The debt was repaid in these Sacred Orations.<a id="noteref_2419" name="noteref_2419" href="#note_2419"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2419</span></span></a> Some treat +them as the expression of a genuine mystical piety, others are +inclined to think that the incorrigible rhetorician is quite as +evident as the pious votary.<a id="noteref_2420" name="noteref_2420" href="#note_2420"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2420</span></span></a> It would be an excess of +scepticism to doubt that Aristides believed in his visions, and +in the beneficent power of the god, for which he was full of +pious gratitude. Yet the rhetorical spirit of that age was an +influence of singular intensity. It mastered not only the faculty +of utterance, but the whole mind and life of the rhetorician. +The passion to produce a startling or seductive effect on the +audience had become a second nature. Truth was a secondary +matter, not from any moral obliquity, but from the influence +of prolonged training. And so, we may retain a belief in the +genuine piety or superstition of Aristides, while we may distrust +his narrative. The piety or the mystic superstition may not +have been less sincere, although it was mingled with egregious +vanity, and expressed itself in the carefully moulded and highly +coloured phrases of the schools. Nor should we doubt the +piety of Aristides because he deemed himself the special object +of Divine favour. On such a principle all prayer for personal +benefits would become profane egotism. And although Aristides +was profoundly conscious that he was the first of Greek +orators,<a id="noteref_2421" name="noteref_2421" href="#note_2421"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2421</span></span></a> he was also profoundly grateful for the Divine grace +which had renewed his powers for the glory of God and the +delight and profit of mankind. Whether he would have been +content to enjoy his mystic raptures without publishing them +to the world, is a question which will be variously answered +according to the charity and spiritual experience of the inquirer. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Many another less famous shrine than that of Epidaurus +offered this kind of revelation. The gods were liberal in their +prophetic gifts in that age, and dreams were as freely sent as +they were generally expected. There is no more striking +example of the superstition of the age than the treatise of +Artemidorus on the interpretation of dreams. Artemidorus +lived towards the end of the second century. He was a +native of Ephesus, but he called himself Daldianus, in order +to share his distinction with an obscure little town in Lydia, +<span class="tei tei-pb" id="page468">[pg 468]</span><a name="Pg468" id="Pg468" class="tei tei-anchor"></a>which was the birthplace of his mother.<a id="noteref_2422" name="noteref_2422" href="#note_2422"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2422</span></span></a> The treatise is in +five books, three of which are dedicated to Cassius Maximus, +a Roman of rank, who was an adept in this pretended +science; the others are inscribed to the son of the author. +In spite of absurd credulity, wild and perverted ingenuity +and a cold, quasi-scientific tolerance of some of the worst +moral enormities of antiquity, Artemidorus seems to have +been an earnest and industrious man, who wrote with the +mistaken object of doing a service both to his own age +and to posterity.<a id="noteref_2423" name="noteref_2423" href="#note_2423"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2423</span></span></a> Like other pious men of the time, he +was afflicted by the profane attitude of the sceptics,<a id="noteref_2424" name="noteref_2424" href="#note_2424"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2424</span></span></a> and +determined to refute them by the solid proofs of a sifted +experience. He also wished to furnish guidance to the crowd, +who believed in their visions, but were bewildered from the +want of clear canons of interpretation. There was evidently +afloat a voluminous oneirocritic literature. But it was, according +to Artemidorus, frequently wanting in depth and system,<a id="noteref_2425" name="noteref_2425" href="#note_2425"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2425</span></span></a> and +random guesses had too often been the substitute for minute, +exhaustive observation and a clear scientific method. Artemidorus +was inspired to supply the want by a vision from Apollo, +his ancestral patron.<a id="noteref_2426" name="noteref_2426" href="#note_2426"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2426</span></span></a> He procured every known treatise on +dreams.<a id="noteref_2427" name="noteref_2427" href="#note_2427"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2427</span></span></a> He travelled all over Asia, Greece, and Italy, and +the larger islands, visiting the great festivals and centres of +population, and consulting with all the seers and diviners, even +those of the lowest repute. He took the greatest pains to +ascertain the facts of the reported fulfilment of dreams, and to +compare and sift the facts of his own observation. No austere +scientific student of nature in our day ever took himself more +seriously than this collector of the wildest and foulest hallucinations +of pagan imagination. Artemidorus really believed that +he was founding an enduring science for the guidance of all +coming generations. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Yet the foundation of it all is essentially unscientific. +To Artemidorus dreams are not the result of natural causes, +of physical states, or of the suggestions of memory and +<span class="tei tei-pb" id="page469">[pg 469]</span><a name="Pg469" id="Pg469" class="tei tei-anchor"></a>association. They are sent directly by some god, as a promise +or warning of the future. Nor should any apparent failure of +the prediction tempt us to impeach the truthfulness of the +Divine author. Artemidorus affirms as emphatically as Plato, +that the gods can never lie.<a id="noteref_2428" name="noteref_2428" href="#note_2428"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2428</span></span></a> But although they sometimes express +themselves plainly, they also frequently veil their meaning +in shadowy, enigmatic form, in order to test men’s faith and +patience.<a id="noteref_2429" name="noteref_2429" href="#note_2429"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2429</span></span></a> Hence there is need of skilled interpretation, which +demands the widest observation, acute criticism combined with +reverent faith, and deference to ancient custom and traditional +lore. It is curious to see how this apostle of what, to our minds, +is a pestilent superstition, pours his scorn on the newer or lower +forms of divination.<a id="noteref_2430" name="noteref_2430" href="#note_2430"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2430</span></span></a> The Pythagorean dream-readers, the interpreters +from hand and face and form, the interpreters of sieve +and dish and dice, are all deceivers and charlatans. The old +formulated and accredited lore of birds and sacrificial entrails, +of dreams and stars and heavenly portents, should alone be +accepted by an orthodox faith. It is needless to say that +Artemidorus believed in astrology as he believed in oneiromancy. +Both beliefs go back to the infancy of the race, and +both extended their dominion far into the Middle Ages.<a id="noteref_2431" name="noteref_2431" href="#note_2431"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2431</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It would be impossible, in our space, to give any detailed +conception of the treatment of dreams by Artemidorus. Nor +would the attempt reward the pains; the curious specialist +must read the treatise for himself. He will find in it one +of the most astonishing efforts of besotted credulity to disguise +itself under the forms of scientific inquiry. He will find an +apparently genuine piety united with an unprotesting record +of the most revolting prurience of the lawless fancy. He will +find a subtlety and formalism of system and distinction worthy +of a finished schoolman of the fourteenth century, and all +employed to give order and meaning to the wildest vagaries +of vulgar fancy. The classification of dreams by Artemidorus +is a great effort, and is followed out in an exhaustive order. +Every possible subject, and many that seem to a modern +almost inconceivable, are catalogued, each in its proper place, +with the appropriate principles of explanation. The hierarchy +<span class="tei tei-pb" id="page470">[pg 470]</span><a name="Pg470" id="Pg470" class="tei tei-anchor"></a>of gods and heroes in their various grades, the orbs of the +sky, the various parts of the bodily frame, from the hair of +the head to the toes and nails, the various occupations and +multiform incidents in the life of man from the cradle to +the grave,<a id="noteref_2432" name="noteref_2432" href="#note_2432"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2432</span></span></a> the whole list of animals, plants, and drugs which +serve his uses,—all these things, and many others which might +conceivably, or inconceivably, enter into the fabric of a +dream, are painfully collected and arranged for the guidance +of the future inquirer. And this demands not only an +effort of logical classification, but also an immense knowledge +of the customs and peculiarities of different races,<a id="noteref_2433" name="noteref_2433" href="#note_2433"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2433</span></span></a> +the special attributes of each of the gods, and a minute +acquaintance with the natural history of the time. For, +special circumstances and details cannot be safely neglected +in the interpretation of dreams. It may make the greatest +difference whether the same dream comes to a rich man or a +poor man,<a id="noteref_2434" name="noteref_2434" href="#note_2434"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2434</span></span></a> to a man or a woman, to a married woman or a +virgin, to old or young, to king or subject. To one it may +mean the greatest of blessings, to another calamity or death. +For instance, for a priest of Isis to dream of a shaven head is +of good omen; to any other person it is ominous of evil.<a id="noteref_2435" name="noteref_2435" href="#note_2435"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2435</span></span></a> To +dream that you have the head of a lion or elephant is a +prediction of a rise above your natural estate; but to dream +that you have the horns of an ox portends violent death.<a id="noteref_2436" name="noteref_2436" href="#note_2436"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2436</span></span></a> To +dream of shoemaking and carpentry foretells happy marriage +and friendship, but the vision of a tanner’s yard, from its +connection with foul odours and death, may foreshadow disgrace +and disaster.<a id="noteref_2437" name="noteref_2437" href="#note_2437"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2437</span></span></a> To dream of drinking cold water is a wholesome +sign; but a fancied draught of hot fluid, as being +unnatural, may forbode disease or failure.<a id="noteref_2438" name="noteref_2438" href="#note_2438"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2438</span></span></a> A man dreamt +that his mother was bearing him a second time; the issue +was that he returned from exile to his motherland, found his +mother ill, and inherited her property. Another had a vision +of an olive shooting from his head; he developed a vigour +and clearness of thought and language worthy of the goddess +to whom the olive is sacred.<a id="noteref_2439" name="noteref_2439" href="#note_2439"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2439</span></span></a> It would be wearisome, and even +disgusting, to give other examples of this futile and almost +<span class="tei tei-pb" id="page471">[pg 471]</span><a name="Pg471" id="Pg471" class="tei tei-anchor"></a>idiotic superstition, masquerading as a science. A painstaking +student might easily classify the modes of interpretation. +They are tolerably uniform, and rest on fanciful but obvious +conceits, superficial analogies, mere play upon words and +impossible etymologies. The interpretations are as dull and +monotonous as the dreams are various and fantastic. Many +of these visions seem like the wildest hallucinations of prurient +lunacy. It is difficult to conceive what was the ordinary state +of mind and the habits of a people whose sleep was haunted +by visions so lawless. It is perhaps even harder to imagine +a father, with the infinite industry of which he is so proud, +compiling such a catalogue for the study of his son.<a id="noteref_2440" name="noteref_2440" href="#note_2440"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2440</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Lucian, through the mouth of Momus, pours his scorn on +the new oracles which were chanting from every rock, vending +their lies at two obols apiece, and overshadowing the ancient +glories of the more ancient shrines.<a id="noteref_2441" name="noteref_2441" href="#note_2441"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2441</span></span></a> In the last century of +the Republic, and in the first century of the Empire, the faith +in oracles had suffered a portentous decay. The exultation of +the Christian Fathers at the desertion of the ancient seats +of prophecy seems to find an echo in the record of heathen +authors. Cicero speaks as if Delphi were almost silent.<a id="noteref_2442" name="noteref_2442" href="#note_2442"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2442</span></span></a> +Strabo tells us that Delphi, Dodona, and Ammon had shared +in the general contempt which had fallen on oracular divination.<a id="noteref_2443" name="noteref_2443" href="#note_2443"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2443</span></span></a> +From Plutarch we have seen that in Boeotia, the most +famous home of the art, all the oracular shrines were silent +and deserted, except that of Trophonius at Lebadea.<a id="noteref_2444" name="noteref_2444" href="#note_2444"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2444</span></span></a> And +curious inquirers gave various explanations of this waning +faith. Strabo thought that, with the spread of Roman power, +the Sibylline prophecies and the Etruscan augury eclipsed the +Greek and Eastern oracles. The explanation in Plutarch, as +we have seen, is involved in an interesting discussion of the +various sources of inspiration, and, in particular, of the office +of daemons. One theorist of the positive type attributes the +failure of the Greek oracles to the growing depopulation of +Greece. It is a question of demand and supply. Others find +<span class="tei tei-pb" id="page472">[pg 472]</span><a name="Pg472" id="Pg472" class="tei tei-anchor"></a>the explanation in physical changes, which have extinguished +or diverted the exhalation that used to excite the prophetic +powers of the Pythia. Another falls back on the theory of +daemonic inspiration, which, mysteriously vouchsafed, may be +as mysteriously withdrawn.<a id="noteref_2445" name="noteref_2445" href="#note_2445"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2445</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The eclipse of the oracles was really a phase of that pagan +unbelief or indifference which tended to disappear towards +the end of the first century <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span> And the eclipse perhaps +was not so complete as it is represented. Cicero himself +consulted the Pythia about his future fame, and received an +answer which revealed insight into his character.<a id="noteref_2446" name="noteref_2446" href="#note_2446"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2446</span></span></a> Germanicus +in the reign of Tiberius visited the shrine of the Clarian +Apollo, and that of Apis at Memphis;<a id="noteref_2447" name="noteref_2447" href="#note_2447"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2447</span></span></a> Tiberius tried the +sacred lottery at Padua,<a id="noteref_2448" name="noteref_2448" href="#note_2448"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2448</span></span></a> Caligula that of Fortune at Antium.<a id="noteref_2449" name="noteref_2449" href="#note_2449"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2449</span></span></a> +Nero, although he is said to have choked the sacred chasm at +Delphi with corpses, had previously sought light from the +god on his perilous future.<a id="noteref_2450" name="noteref_2450" href="#note_2450"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2450</span></span></a> Before the altar of the unseen +God on Mount Carmel, Vespasian received an impressive +prophecy of his coming greatness.<a id="noteref_2451" name="noteref_2451" href="#note_2451"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2451</span></span></a> Titus had his hopes +confirmed in the shrine of the Paphian Venus.<a id="noteref_2452" name="noteref_2452" href="#note_2452"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2452</span></span></a> When these +lords of the world, some of whom were notorious sceptics, thus +paid deference to the ancient homes of prophecy, it may be +doubted whether their prestige had been seriously shaken. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Although Delphi had not for many ages wielded the +enormous political, and even international, power which it +enjoyed before the Persian wars, still, even in the days of its +greatest obscurity, it was the resort of many who came to +consult it in the ordinary cares of life. Apollonius of Tyana, +in the reign of Nero, visited the old oracular centres, Delphi, +Dodona, Abae, and the shrines of Amphiaraus and Trophonius.<a id="noteref_2453" name="noteref_2453" href="#note_2453"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2453</span></span></a> +They seem to be still active, although the sage had, in +fulfilment of his mission, to correct their ritual. The newer +foundations, like that at Abonoteichos, found it politic to +defer to the authority of oracles, such as those of Clarus and +Didyma, with a great past.<a id="noteref_2454" name="noteref_2454" href="#note_2454"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2454</span></span></a> If the conquests of Rome for +a time obscured their fame, the ease and rapidity of +com<span class="tei tei-pb" id="page473">[pg 473]</span><a name="Pg473" id="Pg473" class="tei tei-anchor"></a>munication along the Roman roads, and the safety of the seas, +must have swelled the number of their votaries from all parts +of the world. It is a revelation to find a Tungrian cohort at +a remote station in Britain setting up a votive inscription in +obedience to the voice of the Clarian Apollo.<a id="noteref_2455" name="noteref_2455" href="#note_2455"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2455</span></span></a> If new oracles +were springing up in the Antonine age, the old were certainly +not quite neglected. In the reign of Trajan the shrine of Delphi +recovered from its degradation by the violence of Nero.<a id="noteref_2456" name="noteref_2456" href="#note_2456"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2456</span></span></a> And +Hadrian, as we have seen, tested the inspiration of the Pythia +by a question as to the birthplace of Homer, which was +answered by a verse tracing his ancestry to Pylos and Ithaca.<a id="noteref_2457" name="noteref_2457" href="#note_2457"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2457</span></span></a> +The ancient oracles were in full vigour under the emperors of +the third century. Some of the greatest and most venerable—Delphi, +Didyma, Mallus, and Dodona—were not reduced +to silence till the reign of Constantine.<a id="noteref_2458" name="noteref_2458" href="#note_2458"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2458</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +But the old oracles could not satisfy the omnivorous superstition +of the time. The outburst of new oracles may be compared, +perhaps, to the fissiparous tendencies of Protestantism +in some countries, at each fresh revival of religious excitement. +Any fresh avenue to the <span class="tei tei-q">“Great Mystery”</span> was at once eagerly +crowded. And the most recent claimant to inspiration sometimes +threatened to overshadow the tradition of a thousand +years, and to assert an oecumenical power. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +One such case has been recorded and exposed with the +graphic skill and penetrating observation of the greatest +genius of the age. Lucian’s description of the foundation of +the new oracle of Asclepius at Abonoteichos in Paphlagonia, +if it is wanting in the sympathetic handling which modern +criticism has attained or can affect, is an unrivalled revelation +of the superstition of the time. And a brief narrative +of the imposture will probably give a more vivid idea of it +than any abstract dissertation. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Alexander, the founder, was a man of mean parentage, +but of remarkable natural gifts. Tall and handsome in no +ordinary degree, he had eyes with a searching keenness, a look +of inspiration, and a voice most clear and sweet.<a id="noteref_2459" name="noteref_2459" href="#note_2459"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2459</span></span></a> His mental +gifts were equal to his physical charm. In memory, quick +<span class="tei tei-pb" id="page474">[pg 474]</span><a name="Pg474" id="Pg474" class="tei tei-anchor"></a>perception, shrewdness, and subtlety, he had few equals. But +from his early youth, with the affectation of Pythagorean +asceticism, he had all the vices which go to make the finished +reprobate.<a id="noteref_2460" name="noteref_2460" href="#note_2460"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2460</span></span></a> After a youth of abandoned sensuality, in concert +with a confederate of no better character, he determined to +found an oracle. The times were favourable for such a +venture. Never had selfish desire and terror, twin roots of +superstition, such a hold on mankind.<a id="noteref_2461" name="noteref_2461" href="#note_2461"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2461</span></span></a> The problem was, +where to establish the new shrine. It must be founded among +a crassly stupid population, ready to accept any tale of the +marvellous with the most abandoned credulity.<a id="noteref_2462" name="noteref_2462" href="#note_2462"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2462</span></span></a> Paphlagonia +seemed to the shrewd observers the readiest prey. Tablets +were dug up, which predicted an epiphany of Asclepius at +Abonoteichos. A Sibylline oracle, in enigmatic verse, heralded +the coming of the god. Alexander, magnificently attired, +appeared upon the scene, with all the signs of mysterious +insanity, and the Paphlagonians were thrown into hysterical +excitement.<a id="noteref_2463" name="noteref_2463" href="#note_2463"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2463</span></span></a> Their last new god was fished up from a lake +in the form of a young serpent, which had been artfully sealed +up in a goose’s egg. When the broken shell revealed the +nascent deity, the multitude were in an ecstasy of excitement +at the honour vouchsafed to their city. The infant reptile was +soon replaced by one full grown, to which a very elementary +art had attached a human head. It was displayed to the +crowds who trooped through the reception-room of the +impostor, and they went away to spread throughout all Asia the +tidings of the unheard-of miracle.<a id="noteref_2464" name="noteref_2464" href="#note_2464"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2464</span></span></a> Alexander had carefully +studied the system of the older oracles, and he proceeded to +imitate it. He received inquiries on sealed tablets, and, with +all ancient pomp and ceremony of attendance, returned them, +apparently untouched, with the proper answer. But Lucian +minutely explains the art with which the seal of the missive +was dexterously broken and restored.<a id="noteref_2465" name="noteref_2465" href="#note_2465"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2465</span></span></a> A hot needle and a +delicate hand could easily reveal the secret of the question, +and hide the trick. The oracle was primarily medical. Prescriptions +were given in more or less ambiguous phrases. +The charge for each consultation was, in our money, the +<span class="tei tei-pb" id="page475">[pg 475]</span><a name="Pg475" id="Pg475" class="tei tei-anchor"></a>small fee of a shilling.<a id="noteref_2466" name="noteref_2466" href="#note_2466"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2466</span></span></a> Alexander was evidently a shrewd +business man, and his moderate charges attracting a crowd of +inquirers, the income of the oracle rose, according to Lucian, +to the then enormous sum of nearly £7000 a year.<a id="noteref_2467" name="noteref_2467" href="#note_2467"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2467</span></span></a> But the +manager was liberal to his numerous staff of secretaries, interpreters, +and versifiers.<a id="noteref_2468" name="noteref_2468" href="#note_2468"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2468</span></span></a> He had, moreover, missionaries who +spread his fame in foreign lands, and who offered the service +of the oracle in recovering runaway slaves, discovering buried +treasure, healing sickness, and raising the dead.<a id="noteref_2469" name="noteref_2469" href="#note_2469"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2469</span></span></a> Even the +barbarians on the outskirts of civilisation were attracted by +his fame, and, after an interval required to find a translator +among the motley crowd who thronged from all lands, an +answer would be returned even in the Celtic or Syrian +tongue.<a id="noteref_2470" name="noteref_2470" href="#note_2470"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2470</span></span></a> The fame of the oracle, of course, soon spread to +Italy, where the highest nobles, eager for any novelty in +religion, were carried away by the pretensions of Alexander. +None among them stood higher than Rutilianus, either in +character or official rank. But he was the slave of every +kind of extravagant superstition.<a id="noteref_2471" name="noteref_2471" href="#note_2471"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2471</span></span></a> He would fall down and +grovel along the way before any stone which was shining +with oil or decked with garlands. He sent one emissary after +another to Abonoteichos to consult the new god. They +returned, some full of genuine enthusiasm, some hiding their +doubts by interested exaggeration of what they had seen. +Soon society and the court circle felt all the delight of a new +religious sensation. Great nobles hurried away to Paphlagonia, +and fell an easy prey to the gracious charm and the ingenious +charlatanry of Alexander.<a id="noteref_2472" name="noteref_2472" href="#note_2472"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2472</span></span></a> Some, who had consulted the +oracle by questions which might have a sinister meaning, and +suggest dangerous ambitions, he knew how to terrify into his service +by the hint of possible disclosure.<a id="noteref_2473" name="noteref_2473" href="#note_2473"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2473</span></span></a> All came back to swell +the fame of the Paphlagonian oracle and to make it fashionable +in Italy. But none were so besotted as Rutilianus. This great +Roman noble, who had been proved in a long career of office,<a id="noteref_2474" name="noteref_2474" href="#note_2474"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2474</span></span></a> +<span class="tei tei-pb" id="page476">[pg 476]</span><a name="Pg476" id="Pg476" class="tei tei-anchor"></a>at the mature age of sixty, stooped to wed the supposed +daughter of the vulgar charlatan by Selene, who had honoured +him with the love which she gave of old to Endymion!<a id="noteref_2475" name="noteref_2475" href="#note_2475"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2475</span></span></a> +And Rutilianus henceforth became the stoutest champion +of Alexander against all assaults of scepticism. For, in +spite of the credulity of the crowd and of the visitors from +Rome, there was evidently a strong body of sturdy dissent. +There were, in those days, followers of Epicurus even in +Paphlagonia, and, by a strange freak of fortune, the followers +of Christ found themselves making common cause against a +new outbreak of heathenism with the atheistic philosophy of +the Garden.<a id="noteref_2476" name="noteref_2476" href="#note_2476"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2476</span></span></a> An honest Epicurean once convicted Alexander +of a flagrant deception, and narrowly escaped being stoned to +death by the fanatics of Paphlagonia.<a id="noteref_2477" name="noteref_2477" href="#note_2477"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2477</span></span></a> One of the books of +Epicurus was publicly burnt in the agora by order of Alexander, +and the ashes cast into the sea. Lucian himself, with his sly, +amused scepticism, tested and exposed the skill of the oracle +at the most imminent risk to his life.<a id="noteref_2478" name="noteref_2478" href="#note_2478"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2478</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +But in spite of all exposure and opposition, the oracle, +managed with such art and supported with such blind +enthusiasm, conquered for a time the Roman world. It was +a period of calamity and gloom. Plague and earthquake added +their horrors to the brooding uncertainty of the dim conflict +on the Danube.<a id="noteref_2479" name="noteref_2479" href="#note_2479"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2479</span></span></a> The emissaries of Alexander went everywhere, +exploiting the general terror. Prediction of coming evil was +safe at such a time; any shred of comfort or hope was eagerly +sought for. A hexameter verse, promising the help of Apollo, +was inscribed over every doorway as an amulet against the +awful pestilence of 166 <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span> Another ordered two lion’s cubs +to be flung into the Danube, to check the advance of the Marcomanni.<a id="noteref_2480" name="noteref_2480" href="#note_2480"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2480</span></span></a> +Both proved dismal failures, but without shaking the +authority of the impostor, who found an easy apology in the +darkness of old Delphic utterances. He established mysteries +after the model of Eleusis, from which Christians and Epicureans +were excluded under a solemn ban. Scenes of old and new +mythologies were presented with brilliant effects—the labour of +<span class="tei tei-pb" id="page477">[pg 477]</span><a name="Pg477" id="Pg477" class="tei tei-anchor"></a>Leto, the birth of Apollo, the birth of Asclepius, the epiphany +of Glycon, the new wondrous serpent-deity of Abonoteichos, the +loves of Alexander and Selene. The second Endymion lay +sleeping, as on Latmus in the ancient story, and the moon +goddess, in the person of a great Roman dame, descended from +above to woo a too real earthly lover.<a id="noteref_2481" name="noteref_2481" href="#note_2481"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2481</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Lucian’s history of the rise of the new oracle in Paphlagonia +is not, perhaps, free from some suspicion of personal +antipathy to the founder of it. He attributes to Alexander +not only the most daring deceit and calculating quackery, but +also the foulest vices known to the ancient world. These +latter charges may or may not be true. Theological or anti-theological +hatred has in all ages too often used the poisoned +arrow. And the moral character of Alexander has less +interest for us than the spiritual condition of his many +admirers and votaries. He can hardly be acquitted of some +form of more or less pious imposture. How far it was +accompanied by real religious enthusiasm is a problem which +will be variously solved, and which is hardly worth the trouble +of investigation, even if the materials existed for a certain +answer. But the eager readiness of a whole population to +hail the appearance of a new god, and the acceptance of his +claims by men the most cultivated and highly placed in +the Roman Empire, are facts on which Lucian’s testimony, +addressed to contemporaries, cannot be rejected. Nor is there +anything in our knowledge of the period from other sources +which renders the thing doubtful. Creative mythology had +revived its activity. Not long before the epiphany of Glycon, +in a neighbouring part of Asia Minor the Apostles Paul and +Barnabas, after the miraculous cure of the impotent man, had +difficulty in escaping divine honours. The Carpocratians, a +Gnostic sect, about the same time built a temple in honour +of the youthful son of their founder.<a id="noteref_2482" name="noteref_2482" href="#note_2482"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2482</span></span></a> The corn-goddess +Annona first appears in the first century, and inscriptions, +both in Italy and Africa, were set up in honour of the power +who presided over the commissariat of the Roman mob.<a id="noteref_2483" name="noteref_2483" href="#note_2483"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2483</span></span></a> The +youthful favourite of Hadrian, after his mysterious death in +the waters of the Nile, was glorified by instant apotheosis. +<span class="tei tei-pb" id="page478">[pg 478]</span><a name="Pg478" id="Pg478" class="tei tei-anchor"></a>His statues rose in every market-place and temple court; his +soul was supposed to have found a home in a new star in the +region of the milky way; temples were built in his honour, +and the strange cult was maintained for at least a hundred +years after any motive could be found for adulation.<a id="noteref_2484" name="noteref_2484" href="#note_2484"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2484</span></span></a> The +Cynic brothers, and the gaping crowd who stood around the +pyre of Peregrinus at Olympia were eager, as we have seen, to +hail the flight of a great soul to join the heroes and demigods +in Olympus.<a id="noteref_2485" name="noteref_2485" href="#note_2485"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2485</span></span></a> The cult of M. Aurelius was maintained by an +enthusiasm very different from the conventional apotheosis of +the head of the Roman State. We are told that he was adored, +by every age and sex and class, long after his death. His +sacred image found a place among the <span class="tei tei-hi"><span style="font-style: italic">penates</span></span> of every +household, and the home where it was not honoured was of +more than suspected piety. Down to the time of Diocletian, +the saintly and philosophic emperor, who had preached an +imperturbable indifference to the chances and changes of life, +was believed to visit his anxious votaries with dreams of +promise or warning.<a id="noteref_2486" name="noteref_2486" href="#note_2486"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2486</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Maximus of Tyre may have been guilty of no exaggeration +when he reckoned the heavenly host as thrice ten thousand.<a id="noteref_2487" name="noteref_2487" href="#note_2487"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2487</span></span></a> +The cynical voluptuary of Nero’s reign, who said that a town +of Magna Graecia was inhabited by more gods than men, only +used a comic hyperbole to enforce a striking fact.<a id="noteref_2488" name="noteref_2488" href="#note_2488"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2488</span></span></a> The +anthropomorphic conceptions of Deity, which were prevalent, +easily overleapt the interval between the human and Divine. +The crowds of the Antonine age were as ready to recognise +the god in human form as the Athenians of the days of +Pisistratus, who believed that they saw in the gigantic Phye +an epiphany of the great goddess of their Acropolis, leading +the tyrant home.<a id="noteref_2489" name="noteref_2489" href="#note_2489"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2489</span></span></a> In the minds of a philosophic minority, +nurtured on the theology of Plato, there might be the dim +conception of one awful and remote Power, far removed from +the grossness of earth, far above the dreams of mythologic +poetry and the materialist imagination of the masses. Yet +<span class="tei tei-pb" id="page479">[pg 479]</span><a name="Pg479" id="Pg479" class="tei tei-anchor"></a>even philosophy, as we have already seen, had succumbed to +the craving for immediate contact, or for some means of communication, +with the Infinite Spirit. The daemons of Plutarch +and Maximus of Tyre were really a new philosophic mythology, +created to give meaning and morality to the old gods. These +hosts of baleful or ministering spirits, with which the Platonist +surrounded the life of man, divine in the sweep of their power, +human in their passions or sympathies, belong really to the +same order as the Poseidon who pursued Odysseus with tempest, +or the Moon goddess who descended on Latmus to kiss the +sleeping Endymion. Anthropomorphic paganism was far from +dead; it was destined to live openly for more than three hundred +years, and to prolong a secret life of subtle influence under +altered forms, the term of which who shall venture to fix? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The daemons of the Platonic philosophers find their counterpart +in the popular cult of <span class="tei tei-hi"><span style="font-style: italic">genii</span></span>. If there was a visible +tendency to syncretism and monotheistic faith in the second +century, there was a no less manifest drift to the endless +multiplication of spiritual powers. The tendency, indeed, to +create divine representatives of physical forces and dim +abstract qualities was from early ages congenial to the Roman +mind. All the phenomena of nature—every act, pursuit, or +vicissitude in human life—found a spiritual patron in the +Roman imagination.<a id="noteref_2490" name="noteref_2490" href="#note_2490"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2490</span></span></a> But the tendency received an immense +impulse in the age with which we are dealing, and the +inscriptions of the imperial period reveal an almost inexhaustible +fertility of religious fancy. Every locality, every +society and occupation of men, has its patron genius, to whom +divine honours are paid or recorded,—the canton, the municipality, +the curia; the spring or grove; the legion or cohort +or troop; the college of the paviors or smiths or actors; the +emperors, or even the great gods themselves.<a id="noteref_2491" name="noteref_2491" href="#note_2491"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2491</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The old gods of Latium still retained a firm hold on the +devotion of the simple masses, as crowds of inscriptions record. +But ancient religion, in its cruder forms, divided and localised +the Divine power by endless demarcations of place and +function. Although the Roman centurion or merchant might +<span class="tei tei-pb" id="page480">[pg 480]</span><a name="Pg480" id="Pg480" class="tei tei-anchor"></a>believe in the power of his familiar gods to follow him with +their protection, and never forgot them, still each region, to +which his wanderings carried him, had its peculiar spirits, who +wielded a special potency within their own domain, and whom +it was necessary to propitiate. On hundreds of provincial +inscriptions we can read the catholic superstition of the +Roman legionary. The mystery of desert or forest, the +dangers of march and bivouack, stimulated his devotion. If +he does not know the names of the strange deities, he will +invoke them collectively side by side with the gods whom he +has been taught to venerate. He will adore the <span class="tei tei-q">“genius +loci,”</span><a id="noteref_2492" name="noteref_2492" href="#note_2492"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2492</span></span></a> or all the gods of Mauritania or of Britain. And so +the deities of Alsace and Dacia and Lusitania, of the Sahara +and Cumberland, easily took their place in his growing +pantheon.<a id="noteref_2493" name="noteref_2493" href="#note_2493"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2493</span></span></a> They were constantly identified with the great +figures of Greek or Roman mythology. Many an inscription +is dedicated to Apollo Grannus of Alsace, whom Caracalla +invoked for the recovery of his health, along with Serapis and +Aesculapius.<a id="noteref_2494" name="noteref_2494" href="#note_2494"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2494</span></span></a> Apollo Belenus, a favourite deity in Southern +Gaul, was the special patron of Aquileia.<a id="noteref_2495" name="noteref_2495" href="#note_2495"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2495</span></span></a> Batucardus and +Cocideus received vows and dedications in Cumberland and +Westmorland, Arardus and Agho in the Pyrenees, Abnoba in +the Black Forest;<a id="noteref_2496" name="noteref_2496" href="#note_2496"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2496</span></span></a> and many another deity with strange, outlandish +name, like their provincial votaries, were honoured +with sacred Roman citizenship, and took their places, although +in a lower grade, with Serapis of Alexandria or <a name="corr480" id="corr480" class="tei tei-anchor"></a><span class="tei tei-corr">Asclepius</span> of +Epidaurus. The local heroes were also adored at wayside +shrines or altars, which met the traveller in lonely passes. In +the heart of the Nubian desert, inscriptions, scratched on obelisk +or temple porch, attest the all-embracing faith of the Roman +legionary.<a id="noteref_2497" name="noteref_2497" href="#note_2497"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2497</span></span></a> At Carlsbourg in Transylvania, a legate of the +5th Legion records his own gratitude to Aesculapius and all +the gods and goddesses of the place, and that of his wife and +daughter, for the recovery of his sight.<a id="noteref_2498" name="noteref_2498" href="#note_2498"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2498</span></span></a> A praetorian prefect, +visiting the hot springs of Vif left a graceful inscription to +<span class="tei tei-pb" id="page481">[pg 481]</span><a name="Pg481" id="Pg481" class="tei tei-anchor"></a>the gods of the eternal fire.<a id="noteref_2499" name="noteref_2499" href="#note_2499"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2499</span></span></a> A legate of the 5th Legion +returns pious thanks to Hercules and the <span class="tei tei-hi"><span style="font-style: italic">genius loci</span></span>, at the +baths in Dacia sacred to the hero.<a id="noteref_2500" name="noteref_2500" href="#note_2500"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2500</span></span></a> Many a slab pays honour +to the nymphs who guarded the secret spring, especially where +a source, long since forgotten, had resumed its flow.<a id="noteref_2501" name="noteref_2501" href="#note_2501"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2501</span></span></a> A chief +magistrate of Lambesi is specially grateful that the town has +been refreshed by a new fountain during his year of office.<a id="noteref_2502" name="noteref_2502" href="#note_2502"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2502</span></span></a> +The heroes of poetic legend were still believed to haunt the +scene of their struggles. Apollonius once spent a night in +ghostly converse with the shade of Achilles beside his tomb in +the Troad, and was charged by the divine warrior to convey his +reproaches for the neglect of his worship in the old Thessalian +home of the Myrmidons.<a id="noteref_2503" name="noteref_2503" href="#note_2503"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2503</span></span></a> The Troad had a hero of much +later date, the proconsul Neryllinus, who was believed to deliver +oracles and to heal the sick.<a id="noteref_2504" name="noteref_2504" href="#note_2504"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2504</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +In a time of such vivid belief in the universal presence +of divine beings, faith in miracle was a matter of course. +Christian and pagan were here at least on common ground. +Nay, the Christian apologists did not dispute the possibility +of pagan miracles, or even of pagan oracular inspiration. It +is curious to see that Origen and Celsus, as regards the probability +of recurring miracle, are on very much the same plane +of spiritual belief, and that the Christian apologist is fighting +with one arm tied. He is disabled from delivering his assaults +at the heart of the enemy’s position. The gods of heathenism +are still to him living and potent spirits, although they are +spirits of evil.<a id="noteref_2505" name="noteref_2505" href="#note_2505"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2505</span></span></a> The pagan daemonology, on its worse side, +had been accepted by the champion of the Church. Yet +it is hard to see how, on such principles, he could deal +with the daemon of the Apolline shrine at Delphi, when he +denounced the Spartan Glaucus for the mere thought of a +breach of faith to his friend,<a id="noteref_2506" name="noteref_2506" href="#note_2506"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2506</span></span></a> or the daemon who lurked under +the pure stately form of Athene Polissouchos, when she threw +<span class="tei tei-pb" id="page482">[pg 482]</span><a name="Pg482" id="Pg482" class="tei tei-anchor"></a>a maiden goddess’s protection around the Antigones of Athens. +In the field of miracle in the second century the heathen could +easily match the Christian. With gods in every grove and +fountain, and on every mountain summit; with gods breathing +in the winds and flashing in the lightning, or the ray of sun +and star, heaving in the earthquake or the November storm in +the Aegean, watching over every society of men congregated +for any purpose, guarding the solitary hunter or traveller in +the Alps or the Sahara, what is called miracle became as +natural to the heathen as the rising of the sun. In fact, if +the gods had not displayed their power in some startling way, +their worshippers would have been shocked and forlorn. But +the gods did not fail their votaries. Unquestioning and +imperious faith in this kind is always rewarded, or can always +explain its disappointments. The Epicurean, the Cynic, or the +Aristotelian, might pour their cold scorn on tales of wonder. +An <span class="tei tei-hi"><span style="font-style: italic">illuminé</span></span> like Lucian, attached to no school, and living +merely in the light of clear cultivated sense, might shake his +sides with laughter at the tales which were vouched for by a +spiritualist philosophy. But the drift of the time was against +all such protests. The Divine power was everywhere, and +miracle was in the air. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Enough has been said of the dreams and signs and omens +which in the first and second century heralded every accession +to the throne and every death of a prince, and which even +Tacitus records with more or less vacillating faith. Enough, +too, has been said of the miracles of healing which were +wrought by the sons of Asclepius in his many shrines from +Pergamum to the island in the Tiber. The miracles wrought +by Vespasian at Alexandria are the most hackneyed example +of belief in miracle, because the tale is told by the greatest +master of vivid narrative in a book which every educated +man has read. The sensible Vespasian was not confident +of his power to give energy to the impotent, even on the +strength of a dream sent by Serapis, just as he jested on his +deathbed about his approaching apotheosis. But the efficiency +of the imperial touch was vouched for by eye-witnesses, to +whom Tacitus would not refuse his credence. The chronicler +of the age of Diocletian has surrounded the death-bed of +Hadrian with similar wonders. A blind man from Pannonia +<span class="tei tei-pb" id="page483">[pg 483]</span><a name="Pg483" id="Pg483" class="tei tei-anchor"></a>came and touched the fever-wracked emperor, and immediately +regained his sight. The legend of the Thundering Legion was +long the battle-ground of opposing faiths equally credulous, and +equally bent on securing the credit of supernatural powers. +The timely rainfall was attributed with equal assurance to +the incantations of an Egyptian sorcerer, to the prayers of +the believers in Jupiter, or the prayers of the believers in +Christ. Apuleius, who was himself prosecuted for practising +the black art, has filled his Thessalian romance with the most +astounding tales of fantastic sorcery. He may have copied +other lawless romances, but he would hardly have given +such space to these weird arts if his public had not had an +uneasy belief in them. The home of Medea in the days of +M. Aurelius was a veritable witch’s cave: the air is tremulous +with superstitious fear: everything seems possible in the field +of miraculous metamorphosis or monstrous vice. If Apuleius +had meant to discredit superstition by wedding it to disgusting +sensuality, he could hardly have succeeded better. But +he was more probably bent, with perverted skill, on producing +a work which might allure imaginations haunted by +the ghosts of hereditary sensuality and a spiritual terror revived +in redoubled force. An Egyptian priest with tonsure and linen +robes raises a dead man to life who has been <span class="tei tei-q">“floating on +the Stygian streams.”</span> Or you are admitted to a witch’s +laboratory, open to all the winds and stored with all the +wreckage of human life—timbers of ships splintered on cruel +rocks, the curdled blood and mangled flesh of murdered men, +toothless skulls gnawed by beasts of prey. You see the +transformation going on before your eyes under the magic of +mysterious unguents, the feathers springing from the flesh, or +the human sinking into the ass’s form. Tales like these, +which to us are old wives’ tales, may have had a strange +charm for an age when human life was regarded as the slave +of fate, or the sport of the inscrutable powers of the unseen +universe. +</p> + +</div><hr class="page" /><div class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em"> +<span class="tei tei-pb" id="page484">[pg 484]</span><a name="Pg484" id="Pg484" class="tei tei-anchor"></a> +<a name="toc33" id="toc33"></a><a name="pdf34" id="pdf34"></a> +<h2 class="tei tei-head" style="text-align: center; margin-bottom: 2.88em; margin-top: 2.88em"><span style="font-size: 144%">CHAPTER II</span></h2> + +<h2 class="tei tei-head" style="text-align: center; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">BELIEF IN IMMORTALITY</span></h2> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +A great part of the charm of those oriental religions, on the +study of which we are about to enter, lay in the assurance +which they seemed to give of an immortal life. It would, +therefore, appear a necessary preface to such a review to examine +some of the conceptions of the state of the departed +which the missionaries of Isis and Mithra found prevalent +in the minds of their future votaries. Immortality, in any +worthy sense, is inseparable from the idea of God. And the +conception of continued life must always be shaped by the +character of a people’s beliefs as to the powers of the unseen +world. A pantheon of dim phantasms or abstractions will not +promise more than a numb spectral future to the human shade. +The nectar and ambrosia of Olympian feasts may have their +human counterpart in an <span class="tei tei-q">“eternal debauch.”</span> The Platonist will +find his eternal hope in emancipation from the prison of the flesh, +and in the immediate vision of that Unity of all beauty, truth, +and goodness, which is his highest conception of God. But +not only does religion necessarily colour the conception of +the eternal state: it may also furnish the warrant for a belief +in it. And a religion which can give men a firm ground for +that faith will have an immense advantage over others which +are less clear and confident as to another world. It is generally +admitted that the long array of philosophic arguments +for immortality have by themselves little convincing power. +They are not stronger, nor perhaps so strong as the argument +from the wish for continued life, inveterate in the human +spirit, on which Plutarch laid so much stress.<a id="noteref_2507" name="noteref_2507" href="#note_2507"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2507</span></span></a> Even amid the +<span class="tei tei-pb" id="page485">[pg 485]</span><a name="Pg485" id="Pg485" class="tei tei-anchor"></a>triumphant dialectic of the <span class="tei tei-hi"><span style="font-style: italic">Phaedo</span></span>, an undertone of doubt +in any human proof of immortality is sometimes heard, along +with the call for some <span class="tei tei-q">“divine doctrine”</span> as a bark of safety +on perilous seas.<a id="noteref_2508" name="noteref_2508" href="#note_2508"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2508</span></span></a> The inextinguishable instinct of humanity +craves for a voice of revelation to solve the mystery of life +and death. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Roman spirit, down to the Antonine age, had been the +subject of many influences which had inspired widely various +ideas of the future state. And the literary and funerary +remains from Nero to M. Aurelius are full of contradictions +on the subject. Nor, in the absence of authoritative revelation +on a field so dark to reason, is this surprising. Even +Christian teaching, while it offers a sure promise of a life to +come, has not lifted the veil of the great mystery, and the +material imagery of the Apocalypse, or the shadowed hints of +Jesus or S. Paul, have left the believer of the twentieth century +with no clearer vision of the life beyond the tomb than that +which was vouchsafed to Plato, Cicero, Virgil, or Plutarch. +<span class="tei tei-q">“We know not what we shall be,”</span> is the answer of every +seer of every age. Something will always <span class="tei tei-q">“seal the lips of the +Evangelist,”</span> as the key of the Eumolpidae closed the lips of +those who had seen the vision of Eleusis.<a id="noteref_2509" name="noteref_2509" href="#note_2509"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2509</span></span></a> The pagans of the +early Empire were thus, in the absence of dogma and ecclesiastical +teaching, free to express, with perfect frankness, their +unbelief or their varying conceptions of immortality, according +to the many influences that had moulded them. Nor could +these influences be kept apart even in the same mind. Even +the poet seer, who was to be the guide of Dante in the shades, +has failed to blend the immemorial faith of the Latin race with +the dreams of future beatitude or anguish which came to him +from Pythagorean or Platonic teaching.<a id="noteref_2510" name="noteref_2510" href="#note_2510"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2510</span></span></a> In the sixth book of +the <span class="tei tei-hi"><span style="font-style: italic">Aeneid</span></span> the eschatologies of old Rome and Greece are combined, +but not blended, with the doctrines of transmigration +and purgatorial expiation descending from Pythagoras or the +Orphic mystics. Virgil, in fact, mirrors the confusion of beliefs +which prevailed in his own age, and which pre-eminently +characterised the age of the Antonines. +</p> + +<span class="tei tei-pb" id="page486">[pg 486]</span><a name="Pg486" id="Pg486" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Along with other archaic elements of the Latin faith, the +cult of the Manes held its ground, especially in secluded homes +of old Italian piety. The most ancient Indo-European conception +of the state after death was that of a continuance or +faint, shadowy reproduction of the life on earth; it was not +that of a vast and mysterious change to a supernatural order. +The departed spirit was believed to linger in a dim existence +in the vault or grave near the familiar homestead.<a id="noteref_2511" name="noteref_2511" href="#note_2511"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2511</span></span></a> The tomb +is not a temporary prison, but an everlasting home,<a id="noteref_2512" name="noteref_2512" href="#note_2512"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2512</span></span></a> and often +provides a chamber where the living members of the family +or clan may gather on solemn days around the ashes of the +dead.<a id="noteref_2513" name="noteref_2513" href="#note_2513"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2513</span></span></a> Provision is made for the sustenance of this spectral +life. Vessels for food and drink, the warrior’s arms, the workman’s +tools, the cosmetics of the lady, the child’s playthings, +are buried with them.<a id="noteref_2514" name="noteref_2514" href="#note_2514"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2514</span></span></a> Or they are figured on their tombs +cheerfully engaged in their familiar crafts,<a id="noteref_2515" name="noteref_2515" href="#note_2515"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2515</span></span></a> not with folded +hands, and calm, expectant faces, like the marble forms which +lie in our cathedral aisles awaiting the Resurrection. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +With such views of the tomb, the perpetual guardianship +of it became to the Roman a matter of supreme moment. It +is a chapel or an altar, as well as a last home.<a id="noteref_2516" name="noteref_2516" href="#note_2516"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2516</span></span></a> It is the +meeting-place, in faint ghostly communion, of the society which +embraced, by its solemn rites, the members of the household +church in the light or in the shades. All the cautious forms +of Roman law are invoked to keep the sepulchre, with its +garden and enclosure, from passing into alien hands. Its +site is exactly described, with the minutest measurements, +and the intruder or the alienator is threatened with curses or +with fines, to be paid into the public treasury.<a id="noteref_2517" name="noteref_2517" href="#note_2517"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2517</span></span></a> Here, among +his children and remotest descendants, among his freedmen +and freedwomen, the Roman dreamed of resting for ever +undisturbed.<a id="noteref_2518" name="noteref_2518" href="#note_2518"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2518</span></span></a> And many an appeal comes to us from the +original slab not to violate the eternal peace.<a id="noteref_2519" name="noteref_2519" href="#note_2519"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2519</span></span></a> What that dim +<span class="tei tei-pb" id="page487">[pg 487]</span><a name="Pg487" id="Pg487" class="tei tei-anchor"></a>life beneath the marble or the sod, at least in the later times, +was conceived to be, how far it involved a more or less vivid +consciousness of what was passing in the world above, how far +it was a numb repose, almost passing into <span class="tei tei-q">“the eternal sleep,”</span> +seems to be uncertain. The phrases on the tomb in all ages are +apt to pass into conventional forms, and personal temperament +and imagination must always give varying colour to the picture. +Such phrases as <span class="tei tei-q">“eternal sleep,”</span> however, did not probably at +any time imply complete unconsciousness. The old Latin +faith that the Manes had a real life and some link of +sympathy with the living was still strong and vivid in an age +which was eager to receive or answer voices from the world +beyond the senses. The wish to maintain, in spite of the +severance and shock of death, a bond of communion between +the living and the departed was one of the most imperious +instincts of the Latin race. It was not a mere imagination, +projected on far distant years, which craved for the yearly +offering of violets and roses, or the pious <span class="tei tei-hi"><span style="font-style: italic">ave</span></span> of the passing +traveller.<a id="noteref_2520" name="noteref_2520" href="#note_2520"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2520</span></span></a> The dwellers in the vault still remained members +of the family, to which they are linked for ever by a dim +sympathy expressed in ritual communion. Every year, on the +<span class="tei tei-hi"><span style="font-style: italic">dies parentales</span></span> in February, there was a general holiday, +cheerfully kept in honour of all those whose spirits were at +peace.<a id="noteref_2521" name="noteref_2521" href="#note_2521"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2521</span></span></a> On the eighth day, the festival of <span class="tei tei-hi"><span style="font-style: italic">cara cognatio</span></span>, +there was a family love-feast, in which quarrels were forgotten, +and the members in the spirit-world joined in the sacred meal. +But besides this public and national commemoration, the birthday +of each departed member was observed with offerings of wine +and oil and milk. The tomb was visited in solemn procession; +dead and living shared the sacred fare; flowers were scattered, +and with an <span class="tei tei-hi"><span style="font-style: italic">ave</span></span> or a prayer for help and good fortune, the +shade was left to its renewed repose.<a id="noteref_2522" name="noteref_2522" href="#note_2522"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2522</span></span></a> Many a slab makes +anxious provision for these communions, and the offering of +violets and roses in their season.<a id="noteref_2523" name="noteref_2523" href="#note_2523"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2523</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +But the Roman in his tomb longed to be near the sound of +<span class="tei tei-pb" id="page488">[pg 488]</span><a name="Pg488" id="Pg488" class="tei tei-anchor"></a>busy human life, and to feel the tread of pious feet, which +might turn aside for a moment to salute even a stranger’s +memory. This feeling is expressed in the long rows of vaults +which line so many of the great roads, the Via Appia, or the +way from Pompeii to Nola.<a id="noteref_2524" name="noteref_2524" href="#note_2524"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2524</span></span></a> There were many like that Titus +Lollius who had himself laid close to the road into Aquae +Sextiae, that the passers might for ever greet his spirit with +an <span class="tei tei-hi"><span style="font-style: italic">ave</span></span>.<a id="noteref_2525" name="noteref_2525" href="#note_2525"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2525</span></span></a> Others leave a prayer for all good things to those +who will stop an instant and read the legend; <span class="tei tei-q">“may the earth +lie light upon them when they too depart.”</span><a id="noteref_2526" name="noteref_2526" href="#note_2526"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2526</span></span></a> The horror of the +lonely soul, cut off from the kindly fellowship of the living, +and lingering on in a forgotten grave, to which no loving hand +should ever more bring the libation or the violets in spring, +which should one day awake no memory or sympathy in +any human heart, was to the old Roman the worst terror in +death. This passion for continued memory, especially in great +benefactors of their kind, is used by Cicero as an argument +for immortality,<a id="noteref_2527" name="noteref_2527" href="#note_2527"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2527</span></span></a> and the passion for enduring life blends +indistinguishably with the wish to be long remembered. +Even Epicurus, the apostle of annihilation, made provision in +his last testament for yearly offerings in honour of himself +and Metrodorus his disciple—a curious instance of agnostic +conformity.<a id="noteref_2528" name="noteref_2528" href="#note_2528"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2528</span></span></a> The passion for remembrance was responded to +by the dutiful devotion of many generations. The cult of the +dead long survived in the cult of martyrs, and the pagan +feasting at their tombs disturbed and perplexed S. Augustine +and S. Paulinus of Nola.<a id="noteref_2529" name="noteref_2529" href="#note_2529"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2529</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The old Roman thought of his departed friends as a company +of good and kindly spirits, who watched over the family +on earth. But there was another conception of spirits in the +other world, whether derived from the gloomy superstition of +Etruria, or descending from days anterior to orderly devotion +to the dead.<a id="noteref_2530" name="noteref_2530" href="#note_2530"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2530</span></span></a> The Lemures were a name of fear. They +<span class="tei tei-pb" id="page489">[pg 489]</span><a name="Pg489" id="Pg489" class="tei tei-anchor"></a>were dark, malevolent spirits who craved for blood, as they +had departed this life by a violent end. Their festival, the +Lemuria in May, was quite distinct from the festival of the +Manes, and the household ritual for laying the ghosts by the +spitting of black beans and a ninefold form of exorcism savours +of a far-gone age. These maleficent powers were propitiated +by blood—especially by the blood of men in the combats of +the arena. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The visitations of these beings, whether as guardian, +ministering spirits or as evil powers, were expected and believed +in for many ages by all classes of Roman minds. The ancient +Latin faith as to the state of the dead was, according to Cicero, +confirmed by many tales of spiritual apparition. There are +pathetic memorials which end with an appeal in which the +lonely wife entreats the lost one sometimes to return in dream +or vision.<a id="noteref_2531" name="noteref_2531" href="#note_2531"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2531</span></span></a> One vivacious inscription challenges the sceptic to +lay his wager and make the experiment of a summons from +the unseen world.<a id="noteref_2532" name="noteref_2532" href="#note_2532"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2532</span></span></a> The spread of cremation instead of burial +gradually led to a new conception of the spirit as having a +separate existence from the body, now reduced to a handful +of grey ashes.<a id="noteref_2533" name="noteref_2533" href="#note_2533"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2533</span></span></a> And spirits no longer clung to the body in +the family vault, but were gathered in a dim region near the +centre of the earth, where, according to gloomy Etrurian fancy, +they were under the cruel care of the conductor of the dead, a +brutal figure, with wings and long, matted beard, and armed +with a hammer, who for ages appeared in human form to close +the last ghastly scene in the gladiatorial combats.<a id="noteref_2534" name="noteref_2534" href="#note_2534"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2534</span></span></a> From +this limbo of the departed a sort of gateway was provided in +every Latin town in the <span class="tei tei-hi"><span style="font-style: italic">Mundus</span></span>, a deep trench intended to represent +an inverted heaven, which was dug before the <span class="tei tei-hi"><span style="font-style: italic">pomoerium</span></span> +was traced. Its lower aperture was closed by the stone of the +Manes, which on three solemn days, in August, October, and +November, was lifted to permit the spirits from the deep to +pass for a time into the upper world. Thus a public sanction +was given to the belief in the commerce between this life and +the next.<a id="noteref_2535" name="noteref_2535" href="#note_2535"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2535</span></span></a> +</p> + +<span class="tei tei-pb" id="page490">[pg 490]</span><a name="Pg490" id="Pg490" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Cicero had said that the faith in immortality was sustained +by the fact of spirits returning to the world of sense. In the +first and second centuries there was no lack of such aids to +faith. Apparitions became the commonest facts of life, and +only the hardiest minds remained incredulous about them. +Philosophers of all schools, except the Epicurean, were swept +into the current. The <span class="tei tei-hi"><span style="font-style: italic">Philopseudes</span></span> of Lucian is a brilliant +effort to ridicule the superstition of the age, but the attack +would have been discredited if it had not had a foundation +of fact. There, around the sick-bed of Eucrates, himself +saturated with philosophy, are gathered a Stoic, a Peripatetic, +a Pythagorean, a Platonist, and a trained physician.<a id="noteref_2536" name="noteref_2536" href="#note_2536"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2536</span></span></a> And +they regale one another with the most weird and exciting +tales of the marvellous. Ion, the Platonic student, has seen +the exorcism of a black and smoky daemon.<a id="noteref_2537" name="noteref_2537" href="#note_2537"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2537</span></span></a> Eucrates has +seen such spirits a thousand times, and, from long habit, has +lost all fear of them. At vintage time, he once saw a gigantic +Gorgon figure in the woods in broad daylight, and by the +turning of a magic ring had revealed to him the gulf of +Tartarus, the infernal rivers, and been even able to recognise some +of the ghosts below.<a id="noteref_2538" name="noteref_2538" href="#note_2538"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2538</span></span></a> On another day, as he lay upon his bed +reading the <span class="tei tei-hi"><span style="font-style: italic">Phaedo</span></span>, his <span class="tei tei-q">“sainted wife,”</span> who had recently died, +appeared and reproached him because, among all the finery +which had been burnt upon her pyre, a single gold-spangled +shoe, which slipped under the wardrobe, had been forgotten.<a id="noteref_2539" name="noteref_2539" href="#note_2539"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2539</span></span></a> +Plutarch reports, apparently with perfect faith, the appearance +of such spectral visitors at Chaeronea.<a id="noteref_2540" name="noteref_2540" href="#note_2540"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2540</span></span></a> The younger Pliny consulted +his friend Sura as to the reality of such apparitions, and +reveals his faith in the gruesome tale of a haunted house at +Athens, where a restless ghost, who had often disturbed the quiet +of night with the clank of chains, was tracked to the mystery of +a hidden grave.<a id="noteref_2541" name="noteref_2541" href="#note_2541"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2541</span></span></a> Suetonius, of course, welcomes tales of this +kind from every quarter. Before Caligula’s half-burnt remains +were borne stealthily to a dishonoured burial, the keepers of +the Lamian Gardens had been disturbed each night by ghostly +terrors.<a id="noteref_2542" name="noteref_2542" href="#note_2542"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2542</span></span></a> The pages of Dion Cassius abound in similar wonders. +<span class="tei tei-pb" id="page491">[pg 491]</span><a name="Pg491" id="Pg491" class="tei tei-anchor"></a>When Nero attempted to cut through the Isthmus of Corinth, +the dead arose in numbers from their graves.<a id="noteref_2543" name="noteref_2543" href="#note_2543"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2543</span></span></a> In such an +age the baleful art of <span class="tei tei-q">“evocation”</span> acquired a weird attraction +and importance. By spells and incantations Hecate was +invoked to send up spirits, often for evil ends.<a id="noteref_2544" name="noteref_2544" href="#note_2544"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2544</span></span></a> And there +were dark rumours of the spell being fortified by the blood of +children. Many of the emperors from Tiberius to Caracalla +had dabbled in this witchcraft.<a id="noteref_2545" name="noteref_2545" href="#note_2545"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2545</span></span></a> When Nero was haunted by +the Furies of his murdered mother, he is said to have offered a +magic sacrifice to evoke and appease her spirit.<a id="noteref_2546" name="noteref_2546" href="#note_2546"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2546</span></span></a> The early +Neo-Platonists were, of course, eager to admit the reality of such +visits from the unseen world. In anxious quest of any link +of sympathy between this world and the next, Maximus tries +to fortify his doctrine of daemons by stories of apparitions.<a id="noteref_2547" name="noteref_2547" href="#note_2547"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2547</span></span></a> +Hector has been often seen darting across the Troad in shining +armour. At the mouth of the Borysthenes, Achilles has been +espied by mariners, who were sailing past his isle, careering +along with his yellow locks and arms of gold, and singing his +paean of battle. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +In enlarging its rather blank and poor conception of the +future state, the Latin race, as in other fields, was content to +borrow rather than invent. The Sixth Book of the Aeneid was +an effort not only to glorify the legendary heroes of Rome, but +to appease a new or revived longing for the hope of immortality, +after the desolating nihilism of the Epicurean philosophy had +run its course.<a id="noteref_2548" name="noteref_2548" href="#note_2548"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2548</span></span></a> Virgil has some touches of old Roman faith +about the dead, but the scenery of his Inferno is mainly +derived from Greek poetry inspired by Orphism, and the +vision is moralised, and also confused, by elements drawn from +Pythagoras or Plato.<a id="noteref_2549" name="noteref_2549" href="#note_2549"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2549</span></span></a> The scene of Aeneas’s descent to the +underworld is laid by the lake of Avernus, where, buried +amid gloomy woods, was the cave of the Cumaean Sibyl. +Cumae was the oldest Greek colony in the West. Its foundation +was placed long before the days of Romulus. Rich, +prosperous, and cultivated, at a time when the Romans were +a band of rude warriors, it must have early transmitted Greek +<span class="tei tei-pb" id="page492">[pg 492]</span><a name="Pg492" id="Pg492" class="tei tei-anchor"></a>ideas of religion to the rising power on the Tiber.<a id="noteref_2550" name="noteref_2550" href="#note_2550"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2550</span></span></a> The +Etrurians also, who affected so profoundly the tone of Roman +religion, had come under Greek influences. The spectral ferryman +of the dead was a familiar figure in Etruscan art. Thus, +both on the south and north, Latium had points of contact +with the world of Hellenic legend. And from the early days +of the Republic, the worship of Greek gods—Apollo, Asclepius, +or the Dioscuri—became naturalised at Rome. Probably of +even earlier date was the influence of the oracular lore of +Greece through Delphi and the oracle of Cumae.<a id="noteref_2551" name="noteref_2551" href="#note_2551"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2551</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +On the threshold of the underworld Aeneas and the Sibyl +are confronted by the monstrous forms of Hellenic legend—Centaurs +and Scyllas, Harpies and Gorgons, the fire-armed +Chimaera, and the hissing hydra of Lerna.<a id="noteref_2552" name="noteref_2552" href="#note_2552"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2552</span></span></a> They have to +pass the ninefold barrier of the Styx in Charon’s steel-grey +bark. The grisly ferryman of the infernal stream, foul and +unkempt, with fixed eyes of flame, is surrounded by a motley +crowd, thick as autumnal leaves, all straining and eager for +the further shore. Landed on a waste expanse of mud and +sedge,<a id="noteref_2553" name="noteref_2553" href="#note_2553"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2553</span></span></a> they pass the kennel of triple-headed Cerberus, and on +to the judgment seat, where Minos assigns to each soul its +several doom, according to the deeds done in the body. Thence +they traverse the <span class="tei tei-q">“mourning fields,”</span><a id="noteref_2554" name="noteref_2554" href="#note_2554"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2554</span></span></a> where are those sad +queens of Grecian tragedy whose wild loves have been their +undoing, and among them Phoenician Dido, who, with stony +silence and averted gaze, plunges into the darkness of the +wood.<a id="noteref_2555" name="noteref_2555" href="#note_2555"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2555</span></span></a> As the dawn is breaking, they find themselves before +the prison-house of the damned, rising amid the folds of +the river of fire, with walls of iron and adamant, its portals +watched by a sleepless Fury in blood-red robe.<a id="noteref_2556" name="noteref_2556" href="#note_2556"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2556</span></span></a> From within +are heard the cries of anguish and the clank of chains, as +the great rebels and malefactors of old-world story—Ixion, +Salmoneus, and the Titans—are tortured by lash and wheel +and vulture.<a id="noteref_2557" name="noteref_2557" href="#note_2557"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2557</span></span></a> And with them, sharing the same agony, are +those who have violated the great laws on which the Roman +character was built.<a id="noteref_2558" name="noteref_2558" href="#note_2558"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2558</span></span></a> Through other dusky ways and Cyclopean +portals they at last reach the home of the blessed, as it was +<span class="tei tei-pb" id="page493">[pg 493]</span><a name="Pg493" id="Pg493" class="tei tei-anchor"></a>pictured long before in the apocalypse of Pindar—the meads +and happy groves of Elysium, under another sun and other +stars than ours, and bathed in the splendour of an ampler +air.<a id="noteref_2559" name="noteref_2559" href="#note_2559"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2559</span></span></a> Here is the eternal home of the heroic souls of a nobler +age, men who have died for fatherland, holy priests and +bards and founders of the arts which soften and embellish +the life of men. But though their home is radiant with a +splendour not of earth, they are, in old Roman and Greek +fashion, occupied with the toils or pleasures of their earthly +life. Youthful forms are straining their sinews in the +wrestling-ground as of old. The ancient warriors of Troy +have their shadowy chariots beside them, their lances planted +in the sward, their chargers grazing in the meadow. Others +are singing old lays or dancing, and the bard of Thrace +himself is sweeping the lyre, as in the days when he sped the +Argo through the <span class="tei tei-q">“Clashing Rocks”</span> in the quest of the fleece +of gold.<a id="noteref_2560" name="noteref_2560" href="#note_2560"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2560</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The vision closes with a scene which criticism has long +recognised as irreconcilable with the eschatology of Greek +legend hitherto followed by the poet, but which is drawn from +a philosophy destined to govern men’s thoughts of immortality +for many ages. In a wooded vale, far withdrawn, through +which Lethe glided peacefully, countless multitudes are +gathered drinking the <span class="tei tei-q">“water of carelessness and oblivion.”</span> +These are they, as Anchises expounds to his son, who, having +passed the thousand purgatorial years, to cleanse away the +stains of flesh in a former life, and, having effaced the memory +of it, now await the call of Destiny to a new life on earth.<a id="noteref_2561" name="noteref_2561" href="#note_2561"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2561</span></span></a> +This theory of life and death, coming down from Pythagoras, +and popularised by Platonism, with some Stoic elements, +had gained immense vogue among educated men of the +last period of the Republic. Varro had adopted it as a +fundamental tenet of his theology, and Cicero had embalmed +it in his dream of Scipio, which furnished a text for Neo-Platonist +homilies in the last days of the Western Empire.<a id="noteref_2562" name="noteref_2562" href="#note_2562"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2562</span></span></a> +<span class="tei tei-pb" id="page494">[pg 494]</span><a name="Pg494" id="Pg494" class="tei tei-anchor"></a>A fiery spirit animates the material universe, from the farthest +star in ether down to the lowest form of animal life. The +souls of men are sparks or emanations from this general +soul which have descended into the prison of the body, and +during the period of their bondage have suffered contamination.<a id="noteref_2563" name="noteref_2563" href="#note_2563"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2563</span></span></a> +And the prison walls hide from their eyes for a time +the heaven from which they come. Nor when death releases +them do they shake off the engrained corruption. For a +thousand years they must suffer cleansing by punishment till +the stains are washed away, the deeply festering taint burnt +out as by fire. Then only may the pure residue of ethereal +spirit seek to enter on another life on earth. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Virgil, in his Nekuia, mirrored the confusion of beliefs +as to the future state prevailing in his time. For his +poetic sensibility, the old Roman faith of the Manes, the +Greek legends of Tartarus and Elysium, the Pythagorean +or Orphic doctrine of successive lives and purgatorial +atonement, had each their charm, and a certain truth. On +a subject so dim and uncertain as the future life, the +keenest minds may have wavering conceptions, and in different +moods may clothe them in various guise. This is the field of +the protean poetic imagination inspired by religious intuition, +not of the rigorous dogmatist. But a great poet like Virgil +not only expresses an age to itself: he elevates and glorifies +what he expresses. He gives clear-cut form to what is vague, +he spreads the warmth and richness of colour over what is +dim and blank, and he imparts to the abstract teaching of +philosophy a glow and penetrating power which may touch +even the unthinking mass of men. The vision of the Sixth +Book, moreover, like the Aeneid as a whole, has a high note of +patriotism. Beside the water of Lethe are gathered, waiting +for their call to earthly life, all the great souls from the Alban +Silvius to the great Julius, all the Scipios, Gracchi, Decii, and +Fabricii, who were destined through storm and stress to give +the world the calm of the Roman peace.<a id="noteref_2564" name="noteref_2564" href="#note_2564"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2564</span></span></a> The poet of Roman +destiny had a marvellous fame among his countrymen. Men +rose up to do him honour when he entered the theatre; the +<span class="tei tei-pb" id="page495">[pg 495]</span><a name="Pg495" id="Pg495" class="tei tei-anchor"></a>street boys of Pompeii scratched his verses on the walls.<a id="noteref_2565" name="noteref_2565" href="#note_2565"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2565</span></span></a> Can +we doubt that the grandest part of his great poem, which lifts +for a moment the veil of the unseen world, had a profound +effect on the religious imagination of the future? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The opinion long prevailed that the period of the early +Empire was one of unbelief or scepticism as to the future life. +The opinion was founded on literary evidence accepted without +much critical care. Cicero and Seneca, Juvenal and Plutarch,<a id="noteref_2566" name="noteref_2566" href="#note_2566"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2566</span></span></a> +had spoken of the Inferno of Greek legend, its Cerberus +and Chimaera, its gloom of Tartarus, as mere old wives’ fables, +in which even children had ceased to believe. But such +testimony should always be taken with a good deal of reserve. +The member of a comparatively small literary and thoughtful +circle is apt to imagine that its ideas are more widely diffused +than they really are. It may well have been that thoughtful +men, steeped in Platonic or Pythagorean faith as to the +coming life, rejected as anthropomorphic dreams the infernal +scenery of Greek legend, just as a thoughtful Christian +of our day will hardly picture his coming beatitude in the +gorgeous colouring of the Book of Revelation. Yet the mass +of men will always seek for concrete imagery to body forth +their dim spiritual cravings. They always live in that uncertain +twilight in which the boundaries of pictured symbolism +and spiritual reality are blurred and effaced. Lucian was a +pessimist as to spiritual progress, and he may have exaggerated +the materialistic superstition of his time; he had ample excuse +for doing so. Yet, artist as he was, his art would have +been futile and discredited in his own time, if it had not had +a solid background in widely accepted beliefs. And we cannot +refuse to admit his testimony that the visions of the grim +ferryman over the waters of Styx, the awful judge, the tortures +of Tartarus, the asphodel meads, and the water of Lethe, the +pale neutral shades who wandered expectant of the libation +on the grave, filled a large space in the imagination of the +crowd.<a id="noteref_2567" name="noteref_2567" href="#note_2567"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2567</span></span></a> Plutarch, who sometimes agrees with Juvenal and +Seneca as to the general incredulity, at others holds that a +large class of remorseful sinners have a wholesome fear of the +<span class="tei tei-pb" id="page496">[pg 496]</span><a name="Pg496" id="Pg496" class="tei tei-anchor"></a>legendary tortures of lost souls, and that they are eager to +purge their guilt before the awful ordeal of the Eternal +Judgment.<a id="noteref_2568" name="noteref_2568" href="#note_2568"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2568</span></span></a> And, however pure and etherealised his own views +may have been as to the life to come, no one has left a more +lurid picture of the flames, the gloom, the sounds of excruciating +anguish from the prison-house of the damned, which oppressed +the imagination of the multitude in his time. One part of +that vision had a peculiarly tenacious hold.<a id="noteref_2569" name="noteref_2569" href="#note_2569"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2569</span></span></a> The belief in +the gruff ferryman of the dead, who sternly exacted his fare, +and drove from the banks of Styx those who had no right to +cross the awful stream, was widely diffused and survived far +into the medieval times. For many centuries, long before and +long after the coming of Christ, the coin which was to secure +the passage of the shade into the world below was placed in +the mouth of the corpse.<a id="noteref_2570" name="noteref_2570" href="#note_2570"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2570</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The inscriptions might be supposed to give authoritative +evidence as to the belief of ordinary men about the future +state. The funerary monuments from every part of the +Roman world are almost countless for the period of the early +Empire. Yet such records, however abundant, are not so +clear and satisfactory as they are by some taken to be. +The words of a tombstone are sometimes a sincere utterance +of real affection and faith. They are also not unfrequently +purely conventional, representing a respectable, historic creed, +which may not be that of the man who erects the slab. Just +as a Frenchman, who has never from infancy entered a church, +may have his wife interred with all the solemn forms with +which the Catholic Church makes the peace of the passing +soul, so the Roman pagan may have often inscribed on his +family tomb words which expressed the ancient creed of his +race rather than his personal belief. Heredity in religion is +a potent influence, and may be misleading to the inquirer of +a later age. An epitaph should not be construed as a confession +of faith. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The great mass of these inscriptions are couched in the +same phrases, with only slight variations. The dedication Dis +Manibus, representing the old Roman faith, is the heading of +<span class="tei tei-pb" id="page497">[pg 497]</span><a name="Pg497" id="Pg497" class="tei tei-anchor"></a>the majority of them. The vault is an <span class="tei tei-q">“eternal home,”</span> whose +peace is guarded by prayers or threats and entreaties. There +is a rare dedication to the <span class="tei tei-q">“ashes”</span> of the dead. There are +many to their <span class="tei tei-q">“eternal repose.”</span><a id="noteref_2571" name="noteref_2571" href="#note_2571"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2571</span></span></a> But it is surely rather +absurd to find in expressions which occur almost in the same +form in the niches of the Catacombs a tinge of Epicureanism. +The poor grammarian of Como, who left all his substance +to his town, may be permitted to enjoy <span class="tei tei-q">“the calm peace”</span> he +claims after all the troubles of his life, without a suspicion +that he meant the peace of nothingness.<a id="noteref_2572" name="noteref_2572" href="#note_2572"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2572</span></span></a> A pious Christian +may rejoice at escaping the miseries of old age, and even hail +death as the last cure of all mortal ills.<a id="noteref_2573" name="noteref_2573" href="#note_2573"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2573</span></span></a> Death and sleep +have always seemed near akin, and when the Roman spoke of +the sleep of death, he probably did not often mean that it had +no awaking. The morning indeed, as we have seen, to old +imaginations was not very bright. <span class="tei tei-q">“The day of eternity”</span> was +not irradiated with the golden splendour of Pindar’s Happy +Isles; it was grey and sad and calm. But that it was felt +to be a real existence is shown by the insistent demand on +scores of monuments for the regular service of the living. +Every possible precaution is taken by the testator that his +family or his club shall maintain this sympathetic observance +for ever.<a id="noteref_2574" name="noteref_2574" href="#note_2574"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2574</span></span></a> With the idea of prolonged existence, of course, is +blended the imaginative hope of having a continued memory +among men. And probably the majority of the funerary +inscriptions express this feeling chiefly. But the same is true +of the monuments of every age, and warrants no conclusion as +to the opinions about immortality held by those who raised +them. There is abundance of the purest affection expressed +on these memorials, and sometimes, although not very often, +there is the hope of reunion after death. The wife of a +<span class="tei tei-hi"><span style="font-style: italic">philologus</span></span> at Narbonne confidently expects to meet him, or a +mother prays her son to take her to himself.<a id="noteref_2575" name="noteref_2575" href="#note_2575"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2575</span></span></a> Such expressions +of a natural feeling, the same from age to age, have really little +value as indications of religious belief. But there are not wanting +in the inscriptions references to Tartarus and the Elysian +fields, to Pluto and Proserpine, to Orcus who has snatched +away some one in his bloom. <span class="tei tei-q">“One little soul has been +<span class="tei tei-pb" id="page498">[pg 498]</span><a name="Pg498" id="Pg498" class="tei tei-anchor"></a>received among the number of the gods.”</span><a id="noteref_2576" name="noteref_2576" href="#note_2576"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2576</span></span></a> There are others, +impregnated with the prevalent philosophy, which speak of +the soul returning to its source, or of being dissolved into the +infinite ether, or of passing to a distant home in the stars.<a id="noteref_2577" name="noteref_2577" href="#note_2577"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2577</span></span></a> +This, however, as M. Boissier says,<a id="noteref_2578" name="noteref_2578" href="#note_2578"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2578</span></span></a> must have been the dream +of a small minority. The funerary inscriptions leave the +impression that, down to the final triumph of the Church, the +feeling of the Romans about death was still in the main the +feeling of their remote ancestors of the Samnite and Punic +wars. It was a social feeling, in the prospect of a dim life +dependent on the memory of the living, a horror of loneliness +and desertion, the longing for a passing prayer even from a +stranger. Blessings are heaped on him who will not forget +the pious duty to the shade. On him who refuses it is invoked +the bitterest curse to Roman imagination—<span class="tei tei-q">“May he die the +last of his race.”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +But no dogmatic ecclesiastical system deterred the Roman +from expressing frankly his unbelief in any future state. +And the rejection of all hope for the future, sometimes coupled +with a coarse satisfaction with a sensual past, is the note of +not a few epitaphs of this period. Matrinia, the wife of one +C. Matrinius Valentius, an Epicurean philosopher, dedicates a +tablet to his <span class="tei tei-q">“eternal sleep,”</span> which in this case is no conventional +phrase.<a id="noteref_2579" name="noteref_2579" href="#note_2579"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2579</span></span></a> And others, in even more decided language, +parade their withering faith that this brief life is only a +moment of consciousness between the blank of the past and +the blank of the future, and record their indifference at passing +again into the nothingness from which they came. +The formula is frequent—<span class="tei tei-q">“Non fueram, non sum, nescio”</span>; or +<span class="tei tei-q">“Non fui, fui; non sum, non curo.”</span> Another adds <span class="tei tei-q">“non +mihi dolet.”</span><a id="noteref_2580" name="noteref_2580" href="#note_2580"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2580</span></span></a> The subjects of some of these epitaphs +seem to have obeyed literally the counsel of their master +Lucretius, though in a sense different from his, and to have +risen up sated with the banquet of life. They express, with +cynical grossness, their only faith in the joys of the flesh, and +their perfect content at having made the most of them. +<span class="tei tei-pb" id="page499">[pg 499]</span><a name="Pg499" id="Pg499" class="tei tei-anchor"></a><span class="tei tei-q">“Balnea, Vina, Venus,”</span> sums up the tale.<a id="noteref_2581" name="noteref_2581" href="#note_2581"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2581</span></span></a> <span class="tei tei-q">“What I have +eaten, what I have drunk, is my own. I have had my life.”</span><a id="noteref_2582" name="noteref_2582" href="#note_2582"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2582</span></span></a> +And the departing voluptuary exhorts his friends to follow his +example: <span class="tei tei-q">“My friends, while we live, let us live”</span>; <span class="tei tei-q">“Eat, +drink, disport thyself, and then join us.”</span><a id="noteref_2583" name="noteref_2583" href="#note_2583"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2583</span></span></a> A veteran of the +fifth legion records, probably with much truth, that <span class="tei tei-q">“while +he lived he drank with a good will,”</span><a id="noteref_2584" name="noteref_2584" href="#note_2584"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2584</span></span></a> and he exhorts his +surviving friends to drink while they live. Under the confessional +of St. Peter’s at Rome, in the year 1626, was found +a monument of one Agricola of Tibur and his wife. There +was a figure holding a wine-cup, and an inscription so frankly +sensual that the whole was destroyed by order of the Pope. +From the copy which was kept, it appears that Agricola was +perfectly satisfied with his life, and recommended his example +to others, <span class="tei tei-q">“since it all ends in the grave or the funeral fire.”</span><a id="noteref_2585" name="noteref_2585" href="#note_2585"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2585</span></span></a> +But inscriptions such as these are the exception. The funerary +records, as a whole, give a picture of a society very like our +own, with warm affections of kindred or friendship, clinging +to ancestral pieties, ready to hope, if sometimes not clear and +confident in faith. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +There was probably a much more settled faith in immortality +among the ordinary masses than among the highly +educated. The philosophy of Greece came to the cultivated +Roman world with many different voices on the greatest +problem of human destiny. And the greatest minds, from +Cicero to M. Aurelius, reflect the discordance of philosophy. +Nay, some of those who, in more exalted moods, have left +glowing pictures of the future beatitude, have also at times +revealed a mood of melancholy doubt as to any conscious +future life. The prevailing philosophy in the last generation +of the Republic, demoralised by an internecine strife, was +that of Epicurus.<a id="noteref_2586" name="noteref_2586" href="#note_2586"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2586</span></span></a> It harmonised with the decay of old +Roman religion, and with the more disastrous moral deterioration +in the upper cultivated class. The cultivated patrician, +enervated by vice and luxury, or intoxicated with the +<span class="tei tei-pb" id="page500">[pg 500]</span><a name="Pg500" id="Pg500" class="tei tei-anchor"></a>excitement of civil war and the dreams of disordered ambition, +flung off all spiritual idealism, and accepted frankly a +lawless universe and a life of pleasure or power, to be ended +by death. The great poem of Lucretius, the greatest <span class="tei tei-hi"><span style="font-style: italic">tour de +force</span></span> in Latin, if not in any literature, braving not only +the deepest beliefs of the Latin race, but the instinctive longings +of humanity, was a herculean attempt to relieve men +from the horrors of Graeco-Etruscan superstition. Even the +gay frivolity of the comic stage reveals the terror which the +path to Acheron inspired in the thoughtless crowd<a id="noteref_2587" name="noteref_2587" href="#note_2587"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2587</span></span></a>—the +terror from which, with all the fervid zeal of an evangelist, +Lucretius sought to relieve his countrymen.<a id="noteref_2588" name="noteref_2588" href="#note_2588"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2588</span></span></a> The pictures of +Tartarus had burnt themselves into the popular imagination. +And no message of Epicurus seems to his Roman interpreter +so full of peace and blessing as the gospel of nothingness after +death, the <span class="tei tei-q">“morningless and unawakening sleep”</span> which ends +the fretful fever of life. As we felt no trouble when the +storm of Punic invasion burst on Italy, we shall be equally +unconscious when the partnership of soul and body is dissolved, +even in the clash and fusion of all the elements in some great +cosmic change.<a id="noteref_2589" name="noteref_2589" href="#note_2589"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2589</span></span></a> The older Stoicism permitted the hope of a +limited immortality until the next great cataclysm, in which, +after many ages, all things will be swallowed up.<a id="noteref_2590" name="noteref_2590" href="#note_2590"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2590</span></span></a> But +Chrysippus admitted this prolonged existence only for the +greater souls. And Panaetius, in the second century <span class="tei tei-hi"><span style="font-size: 75%">B.C.</span></span>, among +other aberrations from the old creed of his school, abandoned +even this not very satisfactory hope of immortality.<a id="noteref_2591" name="noteref_2591" href="#note_2591"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2591</span></span></a> Aristotle, +while he held the permanence of the pure thinking principle +after death, had given little countenance to the hope of a +separate conscious personality. And the later Peripatetics, +like Alexander Aphrodisias, had gone farther even than +their master in dogmatic denial of immortality.<a id="noteref_2592" name="noteref_2592" href="#note_2592"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2592</span></span></a> Whatever +support the instinctive craving of humanity for prolonged +existence could obtain from philosophy was offered by the +<span class="tei tei-pb" id="page501">[pg 501]</span><a name="Pg501" id="Pg501" class="tei tei-anchor"></a>Platonic and Neo-Pythagorean schools. And their influence +grew with the growing tendency to a revival of faith in the +supernatural. For Plato, with his intense belief in the divine +affinity of the human spirit, must always be the great leader +of those who seek in philosophy an interpreter and a champion +of religious intuition. The Phaedo was the last consolation of +many a victim of conscription or imperial tyranny. Its fine-spun +arguments may not have been altogether convincing, as +they hardly seem to be even to the Platonic Socrates. But Plato +was not merely a dialectician, he was also a seer and a poet. +And, on a subject so dim as immortality, where mere intellectual +proof, it is generally recognised, can be no more than +tentative and precarious, men with a deep spiritual instinct have +always felt the magnetism of the poet who could clothe his +intuitions in the forms of imagination, who, from a keener sensibility +and a larger vision, could give authority and clearness +to the spiritual intuitions of the race.<a id="noteref_2593" name="noteref_2593" href="#note_2593"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2593</span></span></a> The philosophy of the +Porch gave to the Antonine age some of its loftiest characters. +But it was not the philosophy of the future. It was too cold, +and too self-centred. It had too little warmth of sympathy +with religious instincts which were becoming more and more +imperious. Although, as we have seen in Seneca, it was softened +by elements borrowed from Platonic sources, in Epictetus and +M. Aurelius, in spite of a rare spiritual elevation, it displays +the old aloofness from the mass of men, and a cold temperance +of reserve on the great question of the future of the soul. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +There can be little doubt that in the last age of the Republic +a negative philosophy conspired with a decaying religious sense +to stifle the hope of immortality among the cultivated class. +Lucretius was certainly not a solitary member of his order. +His great poem, by its combination of dialectic subtlety, poetic +charm, and lofty moral earnestness, may have made many +converts to its withering creed. In the debate on the fate of +the Catilinarian conspirators, Julius Caesar could assert, without +fear of contradiction or disapproval, that death was the final +term alike of joy and sorrow in human life.<a id="noteref_2594" name="noteref_2594" href="#note_2594"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2594</span></span></a> This philosophy, +<span class="tei tei-pb" id="page502">[pg 502]</span><a name="Pg502" id="Pg502" class="tei tei-anchor"></a>indeed, was waning in force in the time of Augustus, and its +forces were spent before the close of the first century. Yet +the elder Pliny, who saw the reign of Vespasian, inveighs +almost fiercely against the vanity or madness which dreams of +a phantom life beyond the tomb, and robs of its great charm +the last kindly boon of nature.<a id="noteref_2595" name="noteref_2595" href="#note_2595"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2595</span></span></a> Seneca on this, as on many +other questions of high moment, is not steady and consistent. +In moments of spiritual exaltation he is filled with apocalyptic +rapture at the vision of an eternal world. At other times he +speaks with a cold resignation, which seems to have been the +fashion with men of his class and time, at the possibility of +extinction in death. To the toil-worn spirit, weary of the +travail and disappointments of life, death will be a quiet haven +of rest.<a id="noteref_2596" name="noteref_2596" href="#note_2596"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2596</span></span></a> The old terrors of Charon and Cerberus, of the +awful Judge and the tortures of Tartarus, are no longer +believed in even by children.<a id="noteref_2597" name="noteref_2597" href="#note_2597"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2597</span></span></a> And stripped of its mythic +horrors, death, being the loss of consciousness, must be the +negation of pain and desire and fear. It is, in fact, a return +to the nothingness from which we come, which has left +no memory. <span class="tei tei-hi"><span style="font-style: italic">Non miser potest esse qui nullus est.</span></span><a id="noteref_2598" name="noteref_2598" href="#note_2598"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2598</span></span></a> The +literary men and men of the world in the age of the Flavians, +like their successors ever since, probably occupied themselves +little with a problem so long debated and so variously solved. +Quintilian treats the question of the existence of the disembodied +spirit as an open one for dialectical debate.<a id="noteref_2599" name="noteref_2599" href="#note_2599"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2599</span></span></a> Tacitus, +at once credulous and sceptical, is no clearer on the subject of +immortality than he is on the subject of miracles, or omens, or +Providence. In his eulogy on Agricola he expresses a faint, +pious hope of eternal peace for his hero, if there is a place in +some other world for pious shades, and the sages are right +in thinking that great souls do not perish with the body.<a id="noteref_2600" name="noteref_2600" href="#note_2600"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2600</span></span></a> +This is a very guarded and hypothetical hope; and, probably, +the only immortality for his friend in which Tacitus had much +confidence was the undying fame with which the pen of +genius can invest its subject. Tacitus, like so many of his +<span class="tei tei-pb" id="page503">[pg 503]</span><a name="Pg503" id="Pg503" class="tei tei-anchor"></a>class, had the old Roman distrust of philosophy, and the +philosophies of which men of his generation had a tincture +had no very confident or comforting message about the soul’s +eternal destiny. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Hadrian, the most interesting of the emperors, was probably +a sceptic on this as on all kindred subjects. The +greatest practical genius in the imperial line had, in the field +of religion and speculation, an infinite passion for all that was +curious and exotic.<a id="noteref_2601" name="noteref_2601" href="#note_2601"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2601</span></span></a> Tramping at the head of his legions +through his world-wide domains, he relieved the tedium of +practical administration by visiting the scenes of historic +fame or the homes of ancient religion both in the East and +West. The East particularly attracted him by its infinite +fecundity of superstition. He came to see whether there was +anything in these revelations of the unseen world; he went +away to mock at them. His insatiable curiosity had an endless +variety of moods, and offered an open door to all the influences +from many creeds. The restorer of ancient shrines, the +admirer of Epictetus, the dabbler in astrology, the votary of +Eleusis<a id="noteref_2602" name="noteref_2602" href="#note_2602"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2602</span></span></a> and all the mysteries of the East, the munificent +patron of all professors of philosophy and the arts, the +man who delighted also to puzzle and ridicule them,<a id="noteref_2603" name="noteref_2603" href="#note_2603"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2603</span></span></a> had +probably few settled convictions of his own. His last words +to his soul, in their mingled lightness and pathos, seem to +express rather regret for the sunlight left behind than any +hope in entering on a dim journey into the unknown. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Antonine age was for the masses an age of growing +faith, and yet three or four of its greatest minds, men who +had drunk deep of philosophy, or who had a rare spiritual +vision, either denied or doubted the last hope of humanity. +Epictetus came from Phrygia as the slave of a freedman of +Nero.<a id="noteref_2604" name="noteref_2604" href="#note_2604"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2604</span></span></a> Even in his days of slavery, he had absorbed the +teaching of Musonius.<a id="noteref_2605" name="noteref_2605" href="#note_2605"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2605</span></span></a> He received his freedom, but lived +in poverty and physical infirmity till, in the persecution of +Domitian’s reign he was, with the whole tribe of philosophic +preachers, driven from Rome,<a id="noteref_2606" name="noteref_2606" href="#note_2606"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2606</span></span></a> and he settled at Nicopolis in +Epirus, where Arrian heard his discourses on the higher life. +<span class="tei tei-pb" id="page504">[pg 504]</span><a name="Pg504" id="Pg504" class="tei tei-anchor"></a>According to Hadrian’s biographer, he lived in the greatest +intimacy with that emperor.<a id="noteref_2607" name="noteref_2607" href="#note_2607"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2607</span></span></a> He refers more than once to +the reign of Trajan,<a id="noteref_2608" name="noteref_2608" href="#note_2608"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2608</span></span></a> but it is hardly possible that the tradition +is true which carries his life into the reign of M. Aurelius, +although the great philosophic emperor owed much to his +teaching.<a id="noteref_2609" name="noteref_2609" href="#note_2609"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2609</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Epictetus is an example of a profoundly religious mind, to +whom personal immortality is not a necessity of his religion. +The great law of life is glad submission to the will of God, to +the universal order. Death, as an event which is bound to +come soon or late, should be regarded without fear. The +tremors it excites are like the shuddering of children at a tragic +mask of Gorgon or Fury. Turn the mask, and the terror is +gone.<a id="noteref_2610" name="noteref_2610" href="#note_2610"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2610</span></span></a> For what is death? A separation of soul and body, +a dissolution of our frame into the kindred elements.<a id="noteref_2611" name="noteref_2611" href="#note_2611"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2611</span></span></a> The +door is opened, God calls you to come, and to no terrible +future. Hades, Acheron, and Cocytus are mere childish +fancies.<a id="noteref_2612" name="noteref_2612" href="#note_2612"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2612</span></span></a> You will pass into the wind or earth or fire from +which you come. You will not exist, but you will be something +else of which the world now has need, just as you came +into your present existence when the world had need of you. +God sent you here subject to death, to live on earth a little +while in the flesh, to do His will and serve His purpose, and +join in the spectacle and festival. But the spectacle for you +is ended; go hence whither He leads, with adoration and gratitude +for all that you have seen and heard. Make room for +others who have yet to be born in accordance with His will.<a id="noteref_2613" name="noteref_2613" href="#note_2613"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2613</span></span></a> +Language like this seems to give slight hope of any personal, +conscious life beyond the grave. Epictetus, like the pious +Hebrew of many of the Psalms, seems to be satisfied with +the present vision of God, whether or not there be any fuller +vision beyond the veil. Yet he elsewhere uses almost Platonic +language, which seems to imply that the soul has a separate +life, that it is a prisoner for a time in the bonds of the flesh, +and that it passes at death to the kindred source from which +<span class="tei tei-pb" id="page505">[pg 505]</span><a name="Pg505" id="Pg505" class="tei tei-anchor"></a>it sprang.<a id="noteref_2614" name="noteref_2614" href="#note_2614"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2614</span></span></a> Yet even here the hope of an individual immortality, +of any future reproduction on a higher scale of the life +on earth, need not be implied; it is indeed probably absent. +It is enough for the profoundly religious spirit of Epictetus that +God calls us; whither He calls us must be left to His will. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Galen the physician shows a similar detachment from +the ordinary hopes of humanity as to a future life, although +it springs from a very different environment and training +from those of Epictetus. Born in the reign of Hadrian, +and dying in the reign of Septimius Severus, Galen represents +the religious spirit of the Antonine age in his firm belief +in a spiritual Power and Providence.<a id="noteref_2615" name="noteref_2615" href="#note_2615"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2615</span></span></a> But in philosophy +he was an eclectic of the eclectics. His medical studies +began at the age of seventeen. The influence of the Platonist, +Albinus of Smyrna, above all his stay at Alexandria, while +they gave him a wide range of sympathy, account for +the mingled and heterogeneous character of his philosophic +creed, which contains elements from every system except that +of Epicurus.<a id="noteref_2616" name="noteref_2616" href="#note_2616"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2616</span></span></a> The result is a curious hesitation and equipoise +between conflicting opinions on the greatest questions. He is +particularly uncertain as to the nature of the soul and its +relation to the body. The Platonic doctrine that the soul is +an immaterial essence, independent of corporeal support, seems +to Galen very disputable. How can immaterial essences have +any separate individuality? How can they diffuse themselves +over a corporeal frame and alter and excite it, as in lunacy +or drunkenness? And again, if the Peripatetic doctrine be +true, that the soul is the <span class="tei tei-q">“form”</span> of the body, we are soon +landed in the Stoic materialism from which Galen shrank. +The soul will become, as in the well-known theory refuted in +the Phaedo,<a id="noteref_2617" name="noteref_2617" href="#note_2617"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2617</span></span></a> a <span class="tei tei-q">“temperament”</span> of bodily states, and its superior +endurance, its immortality, will become a baseless dream. On +these great questions the cautious man of science will not +venture to come to any dogmatic conclusion.<a id="noteref_2618" name="noteref_2618" href="#note_2618"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2618</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Galen came to Rome in the year 164, at the beginning of +the reign of M. Aurelius. He soon rose to great fame in his +profession, and when, in 168, he had returned to his native +<span class="tei tei-pb" id="page506">[pg 506]</span><a name="Pg506" id="Pg506" class="tei tei-anchor"></a>Pergamum, he was recalled by the emperors to meet them at +Aquileia. It was an anxious time. It was the second year +of the campaign against the Marcomanni, and the legions, +returning with Verus from the East, had brought with them +the taint of a pestilence which spread a desolation throughout +Italy from which it did not recover for ages. The slaves +were called to arms as in the Punic invasion, along with the +gladiators, and even the brigands of Dalmatia, and the massing +of the forces on the Adriatic only concentrated the malignity +of the plague.<a id="noteref_2619" name="noteref_2619" href="#note_2619"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2619</span></span></a> Galen remained with the army for some +time, lending his skill to mitigate the horrors of the disease. +He returned to Rome in 170, and was left there in charge of +the youthful Commodus. The philosophic Emperor and his +philosophic physician must have often met in those dreadful +years. And we may be sure, from the detachment of +M. Aurelius, that their conversations would take a wider +range than the sanitary arrangements of the camp. With +death in the air, how could two such men, trained under such +masters, fail to question one another as to the sequel of death? +At any rate the fact remains that M. Aurelius on this question +is as submissive as Epictetus, as hesitating as Galen. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +M. Aurelius is commonly spoken of as realising Plato’s +dream of the philosopher on the throne. And yet the +description is, without some additions and explanations, somewhat +misleading. Philosopher, in the large speculative sense, +he certainly is not in his Meditations. For the infinite +curiosity of intellect, the passion to pierce the veil of the +unknown, to build a great cosmic system, he seems to have +had but little sympathy.<a id="noteref_2620" name="noteref_2620" href="#note_2620"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2620</span></span></a> His is the crowning instance of +philosophy leaving the heights and concentrating itself on conduct, +which becomes not merely <span class="tei tei-q">“three-fourths of life,”</span> but the +whole, and his philosophy is really a religion. It is a religion +because it is founded on the great principle of unquestioning, +uncomplaining submission to the will of God, the law of the +whole universe. It is a religion because the repellent and +rigorous teaching of the older Stoicism is, as it is in Epictetus, +suffused with a glow of emotion.<a id="noteref_2621" name="noteref_2621" href="#note_2621"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2621</span></span></a> And yet this religion, which +<span class="tei tei-pb" id="page507">[pg 507]</span><a name="Pg507" id="Pg507" class="tei tei-anchor"></a>makes such immense demands on human nature, cuts itself off +from any support in the hope of a future life. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +On the subject of immortality, indeed, M. Aurelius sometimes +seems to waver. He puts the question hypothetically, +or he suggests immortality as an alternative to extinction +at death. <span class="tei tei-q">“If thou goest indeed to another life, there is no +want of gods, not even there. But if to a state without +sensation, thou wilt cease to be held by pains and pleasures, +and to be a slave to the vessel.”</span><a id="noteref_2622" name="noteref_2622" href="#note_2622"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2622</span></span></a> In one doubtful passage he +speaks of <span class="tei tei-q">“the time when the soul shall fall out of this +envelop, like the child from the womb.”</span><a id="noteref_2623" name="noteref_2623" href="#note_2623"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2623</span></span></a> He does not dogmatise +on a subject so dark. But his favourite conception +of death is that of change, of transformation, of dissolution +into the original elements. An Infinite Spirit, of which the +individual soul is an emanation, pervades the universe, and at +death the finite spirit is reabsorbed by the Infinite.<a id="noteref_2624" name="noteref_2624" href="#note_2624"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2624</span></span></a> With this +is coupled the doctrine of the dark Ephesian philosophy, which +through Platonism had a profound influence on later thought. +Life is but a moment of consciousness in the unresting flow of +infinite mutation;<a id="noteref_2625" name="noteref_2625" href="#note_2625"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2625</span></span></a> it is a dream, a mere vapour, the sojourn of +a passing stranger. And the last thought of Aurelius probably +was that there was no place for a hope of separate conscious +existence after the last mortal change. Soul and body alike +are swept along the stream of perpetual transformation, and +this particular <span class="tei tei-q">“ego,”</span> with all its dreams and memories, will +never re-emerge in a separate personality. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +M. Aurelius, from the frequency with which he returns to +the subject, seems fully conscious of the instinctive passion +for continued life. But he refuses to recognise it as original +and legitimate, and therefore demanding some account to be +given of it.<a id="noteref_2626" name="noteref_2626" href="#note_2626"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2626</span></span></a> Still less would he ever dream of erecting it, as +Cicero and Plutarch did, into a powerful argument for some +corresponding satisfaction in another world. It is simply one +<span class="tei tei-pb" id="page508">[pg 508]</span><a name="Pg508" id="Pg508" class="tei tei-anchor"></a>of the irrational appetites, a form of rebellion against the +universal order, which must be crushed and brought into submission +to inexorable law. Neither do we find in M. Aurelius +any feeling of the need for a rectification of the injustices of +time, for any sphere for the completion of ineffectual lives, +where the crooked may be made straight and the perverted +be restored. He has, apparently, no sympathy with the sadness +so often felt by the noblest minds, at having to go hence with +so little done, so little known. The philosopher seems to have +no wish to explore in some coming life the secrets of the +universe, to prolong under happier conditions the endless quest +of the ideal in art and knowledge and thought, which seems so +cruelly baffled by the shortness of the life here below. The +affectionate father and husband and friend seems to have no +dream of any reunion with kindred souls. Above all, this +intensely religious and devout spirit seems to have no conception, +such as sometimes flashes on the mind of Seneca and of +Plutarch, of a future beatitude in the full vision of God. +This austere renunciation, if it was deliberate, of feelings and +hopes so dear to humanity, excites a certain admiration, as +the result of a stern self-discipline. It is the resignation +of what are thought to be mere fond, self-flattering fancies +in the cold light of truth, and, as such, it must ever command +a reverent respect. Yet how completely the renunciation +cuts off M. Aurelius from the spiritual movement of his time, +from the great onward sweep of humanity to a spiritual +reconstruction! +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The attitude of M. Aurelius to the instinctive longing for +immortality is partly dictated by logical loyalty to the fundamental +principles of his theory of life, partly by personal +temperament and sad experience. The cosmic theory of +Heraclitus, the infinite flux of cyclic change, left little ground +for faith in the permanence of consciousness. The Stoic +principle of submission to the law of the whole made it a duty +to acquiesce calmly, or even cheerfully, in what has been +ordained for us. The whole duty, the sole blessedness of man, +lie in bringing his will into conformity with the Eternal +Reason, and in moulding this brief mundane life into a slight +counterpart of the order of the mighty world. From one +point of view the single human life is infinitely small, a mere +<span class="tei tei-pb" id="page509">[pg 509]</span><a name="Pg509" id="Pg509" class="tei tei-anchor"></a>point in infinite age,<a id="noteref_2627" name="noteref_2627" href="#note_2627"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2627</span></span></a> agitated by hopes and fears which are +mere flitting dreams of a momentary consciousness. Nay, +the grandest features of its earthly home shrink to mean +proportions before the eye of reason. Asia is a mere corner, +the sea a drop, Athos a tiny clod in the universe.<a id="noteref_2628" name="noteref_2628" href="#note_2628"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2628</span></span></a> Life is so +little a thing that death is no evil.<a id="noteref_2629" name="noteref_2629" href="#note_2629"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2629</span></span></a> Yet, looked at on another +side, the daemon, the divine spark within each of us, may, by +its irresistible power, create a moral whole in each human +spirit which, during its short space of separate being, may +have the rounded harmony and perfectness of the whole vast +order—it may become a perfect miniature of the universe of +God.<a id="noteref_2630" name="noteref_2630" href="#note_2630"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2630</span></span></a> This consummate result, attainable, though so rarely +attained, is the ideal which alone gives dignity to human life. +The ideal of humanity lies not in any future life or coming +age; it may be, were the will properly aroused to its divine +strength, realised here and now in our short span of forty years +of maturity.<a id="noteref_2631" name="noteref_2631" href="#note_2631"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2631</span></span></a> Get rid of gross fears and hopes, aim only at +the moral ends which the will, aided by the daemon within, +can surely reach, dismiss the fear of censure from the ephemeral +crowd around us, the craving for fame among ephemeral +generations whom we shall not see,<a id="noteref_2632" name="noteref_2632" href="#note_2632"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2632</span></span></a> let the divine impulse +within us gravitate to its proper orbit, and this poor human life +is swept into the eternal movement of the great whole, and, +from a moment of troubled consciousness, becomes a true life +in God. Such a life, having fulfilled the true law of its being, +is in itself rounded and complete: it needs no dreams of +future beatitude to rectify its failures or reward its eager +effort. Death to such a soul becomes an unimportant incident, +fixed, like all other changes, in the general order. And +the length or shortness of life is not worth reckoning. The +longest life is hardly a moment in eternity: the shortest is +long enough if it be lived well. This life, as fixed by eternal +law, is a whole, a thing by itself, a thing with innumerable +counterparts in the infinite past, destined to be endlessly +reproduced in the years of the limitless future.<a id="noteref_2633" name="noteref_2633" href="#note_2633"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2633</span></span></a> To repine at +<span class="tei tei-pb" id="page510">[pg 510]</span><a name="Pg510" id="Pg510" class="tei tei-anchor"></a>its shortness is no more rational than to mourn the swift +passing of a springtime, whose glorious promise, yet ever-withering +charm, have come and gone in the self-same way +through myriads of forgotten years. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +This is the ideal view of an austere creed, with a grandeur +of its own which all generations of the West have agreed to +venerate. But the temperament and the history of M. Aurelius +had also their share in shaping his views of life and death. +With infinite charity, indulgence, and even love for his fellows, +he was a pessimist about human life.<a id="noteref_2634" name="noteref_2634" href="#note_2634"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2634</span></span></a> He had good excuse +for being so. In the words of one who knew that age as only +genius combined with learning can, <span class="tei tei-hi"><span style="font-style: italic">le monde s’attristait</span></span>; and +with good cause. The horizon was darkened with ominous +thunder-clouds. The internal forces of the Empire were becoming +paralysed by a mysterious weakness. The dim hordes beyond +the Danube had descended with a force only to be repelled in +many weary campaigns. Famine and pestilence were inflicting +worse horrors than the Marcomanni. It was the beginning of +the end, although the end was long deferred. The world was +growing sad; but there was no sadder man than the saintly +Stoic on the throne, who had not only to face the Germans on +the Danube, and bear the anxieties of solitary power, but who +had to endure the keener anguish of a soul which saw the +spiritual possibilities of human nature, but also all its littleness +and baseness. The Emperor needed all the lessons of self-discipline +and close-lipped resignation which he had painfully +learnt for himself, and which he has taught to so many generations. +There have been few nobler souls, yet few more hopeless. +Like the arch mocker of the time, although from a very +different point of view, he sees this ephemeral life, with its +transient pleasures and triumphs, ending in dust and oblivion.<a id="noteref_2635" name="noteref_2635" href="#note_2635"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2635</span></span></a> +And its fragility is only matched by its weary sameness from +age to age. The wintry torrent of endless mutation sweeps +all round in an eternal vortex.<a id="noteref_2636" name="noteref_2636" href="#note_2636"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2636</span></span></a> This restless change is a +movement of cyclic monotony.<a id="noteref_2637" name="noteref_2637" href="#note_2637"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2637</span></span></a> Go back to Vespasian or +<span class="tei tei-pb" id="page511">[pg 511]</span><a name="Pg511" id="Pg511" class="tei tei-anchor"></a>Trajan: you will find the same recurring spectacle, men +plotting and fighting, marrying and dying.<a id="noteref_2638" name="noteref_2638" href="#note_2638"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2638</span></span></a> The daughter +who watches by her mother’s death-bed soon passes away under +other eyes. The soul can in vision travel far, and survey the +infinity of ages.<a id="noteref_2639" name="noteref_2639" href="#note_2639"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2639</span></span></a> It can stretch forward into the endless ages +to come, as it can go back in historic imagination through the +limitless past. Yet it finds nothing strange in the experience +of the past, as there will be nothing new in the experience +of our remotest posterity. The man whose course has run for +forty years, if he has any powers of perception, has concentrated +in his brief span the image of all that has been, all that ever +will be in human thought or fate. The future is not gilded +by any dream of progress: it is not to be imaged in any magic +light of a Platonic Utopia, or City of God descending from +heaven like a bride.<a id="noteref_2640" name="noteref_2640" href="#note_2640"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2640</span></span></a> From this <span class="tei tei-q">“terrene filth,”</span> from these +poor frivolous souls, what celestial commonwealth could ever +emerge?<a id="noteref_2641" name="noteref_2641" href="#note_2641"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2641</span></span></a> The moral is, both on the ground of high philosophy +and sad experience—<span class="tei tei-q">“be content, thou hast made thy voyage, +thou hast come to shore, quit the ship.”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +But even in heathendom, long before M. Aurelius was born, +the drift of thought towards the goal of a personal immortality +was strong and intense. And this was only one consequence +of a movement which had profoundly affected human thought, +and had compelled Stoicism to recast itself, as in the teaching of +Seneca. Pure reason could not explain the relation of man to +the universe, it could not satisfy the deepest human instincts. +The maxim, <span class="tei tei-q">“live according to Nature,”</span> was interpreted by the +Stoic to mean a life in accordance with our own higher nature, the +Divine element within us. Yet this interpretation only brought +out the irreconcilable discordance between the two conceptions +of Nature in the physical universe and in the human spirit. +There are depths and mysteries in the one which have no +answering correspondence in the other. Something more than +reason is needed to solve the problems of human destiny, the +mysterious range of human aspiration. Nature, as a system +of cold impersonal processes, has no sympathy with man, she +may be icily indifferent or actively hostile. To conform one’s +<span class="tei tei-pb" id="page512">[pg 512]</span><a name="Pg512" id="Pg512" class="tei tei-anchor"></a>life to the supposed dictates of an abstract Reason, asserting +itself in physical laws, which seem often to make a mockery +of the noblest effort and aspiration of man, demanded a servility +of submission in human nature, and called upon it to disown a +large part of its native powers and instincts. Man, a mere +ghost of himself, attenuated to a bloodless shade, finds himself +in presence of a power cold, relentless, unmoral, according to +human standards, a power which makes holocausts of individual +lives to serve some abstract and visionary ideal of the whole. +The older Stoicism provided no object of worship. For worship +cannot be paid to an impersonal law without moral attributes. +You may in abject quietism submit to it, but you cannot revere +or adore it. It is little wonder that the Stoic sage, who could +triumph over all material obstructions by moral enthusiasm, +was sometimes exalted above the Zeus who represented mere +passionless physical law. Such an idea—for it cannot be +called a Being—has no moral import, it supplies no example, +succour, or inspiration. The sage may for a moment have +a superhuman triumph, in his defiance of the temptations +or calamities with which Nature has surrounded him, but it +is a lonely triumph of inhuman pride.<a id="noteref_2642" name="noteref_2642" href="#note_2642"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2642</span></span></a> It may be the divine +element within him which has given him the victory, but this +is conceived as the mere effluence of that subtle material force +which moves under all the phenomena of physical Nature. +In surrendering yourself to the impulse of such a power you +are merely putting yourself in line with the other irrational +subjects of impersonal law. There is here, it need not be said, +no stimulus to moral life, there is the absolute negation of it. +The affinity of the human soul with the soul of the world is a +mere physical doctrine, however refined and subtle be the <span class="tei tei-q">“fiery +breath”</span> which is the common element of both. But prolonged +ethical study and analysis combined with the infiltration of +Platonism by degrees to modify profoundly the Stoic conception +of the nature of God, and of the relation of man to Him. +God tended to become more and more a person, a moral power, +a father. And the indwelling God became the voice of +conscience, consoling, prompting, supporting, inspiring an +ideal of fuller communion in another sphere. Was the +longing for continued life, in communion with kindred souls, +<span class="tei tei-pb" id="page513">[pg 513]</span><a name="Pg513" id="Pg513" class="tei tei-anchor"></a>with a Divine Spirit, which has made us what we are, to be +relegated to the limbo of anthropomorphic dreams? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Seneca, as we have seen in a former chapter, still retains +some of the hard orthodoxy of the older Stoicism. In his +letters to Lucilius he occasionally uses the language of the +old Stoic materialism.<a id="noteref_2643" name="noteref_2643" href="#note_2643"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2643</span></span></a> But there can be little doubt that +Seneca had assimilated other conceptions antagonistic to it. +God becomes more a Person, distinct from the world, which +He has created, which He governs, which He directs to +moral ends.<a id="noteref_2644" name="noteref_2644" href="#note_2644"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2644</span></span></a> He is not merely the highest reason, He is +also the perfect wisdom, holiness, and love. He is no longer +a mere blind force or fate; He is the loving, watchful Father, +and good men are His sons. The apparent calamities which +they have to suffer are only a necessary discipline, for, <span class="tei tei-q">“whom +He loves He tries and hardens by chastisement.”</span><a id="noteref_2645" name="noteref_2645" href="#note_2645"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2645</span></span></a> God can +never really injure, for His nature is love, and we are continually +loaded with His benefits.<a id="noteref_2646" name="noteref_2646" href="#note_2646"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2646</span></span></a> In his view of the constitution of +man, Seneca has deviated even further from the creed of his +school. He appears indeed to assert sometimes that the soul +is material, but it is matter so fine and subtle as to be indistinguishable +from what we call spirit. And the ethical studies +of Seneca compelled him to abandon the Stoic doctrine of the +simple unity of the soul for the Platonic dualism, with the +opposition of reason and animal impulse. The latter has its +seat in the body, or the flesh, as he often calls it. And of the +flesh he speaks with all the contempt of the <span class="tei tei-hi"><span style="font-style: italic">Phaedo</span></span>. It is a +mere shell, a fetter, a prison; or a humble hostelry which the +soul occupies only for a brief space.<a id="noteref_2647" name="noteref_2647" href="#note_2647"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2647</span></span></a> With the flesh the spirit +must wage perpetual war, as the alien power which cramps its +native energies, darkens its vision, and perverts its judgment +of the truth. The true life of the spirit will, as in the theology +of Plato, only begin when the unequal partnership is dissolved.<a id="noteref_2648" name="noteref_2648" href="#note_2648"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2648</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The orthodox Stoic doctrine allowed a limited immortality, +till the next great cosmic conflagration. But it was doubtful +whether even this continued existence was real personal life, +and with some Stoic doctors it was a privilege confined to the +<span class="tei tei-pb" id="page514">[pg 514]</span><a name="Pg514" id="Pg514" class="tei tei-anchor"></a>greater souls.<a id="noteref_2649" name="noteref_2649" href="#note_2649"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2649</span></span></a> Like nearly all philosophers of this age, Seneca +occasionally seems to admit the possibility of a return to antenatal +nothingness at death. <span class="tei tei-q">“Non potest miser esse qui nullus +est”</span> is a consolation often administered even by those who +have the hope of something better than the peace of annihilation.<a id="noteref_2650" name="noteref_2650" href="#note_2650"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2650</span></span></a> +It was a consolation which might be a very real one +to men living in the reign of Nero. Taken at the worst, death +can only be dissolution, for the rivers of fire and the tortures +of Tartarus are mere figments of poetic fancy. The mind +trained in submission to universal law will not shrink from a +fate which awaits the universe by fire or cataclysmal change. +Its future fate can only be either to dwell calmly for ever +among kindred souls, or to be reabsorbed into the general +whole.<a id="noteref_2651" name="noteref_2651" href="#note_2651"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2651</span></span></a> But in moments of spiritual exaltation, such an +alternative does not satisfy Seneca. He has got far beyond +the grim submission, or graceful contempt, of aristocratic suicide, +or even the faith in a bounded immortality. He has a hope +at times apparently more clear than any felt by the Platonic +Socrates on the last evening in prison. Death is no longer a +sleep, a blank peace following the futile agitations of life: it +is the gateway to eternal peace. The brief sojourn in the body +is the prelude to a longer and nobler life.<a id="noteref_2652" name="noteref_2652" href="#note_2652"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2652</span></span></a> The hour, at which +you shudder as the last, is really the birthday of eternity, +when the mind, bursting from its fetters, will expatiate in +all the joy of its freedom in the light, and have unrolled +before it all the secrets and splendour of starry worlds, without +a haunting shadow.<a id="noteref_2653" name="noteref_2653" href="#note_2653"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2653</span></span></a> Nay, the vision is moralised almost in +Christian fashion. The thought of eternity compels us to think +of God as witness of every act, to remember that <span class="tei tei-q">“decisive +hour”</span> when, with all veils and disguises removed, the verdict +on our life will be pronounced. It also gives the hope of +purging away for ever the taint of the flesh and entering on +communion with the spirits of the blessed.<a id="noteref_2654" name="noteref_2654" href="#note_2654"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2654</span></span></a> Thus as though +<span class="tei tei-pb" id="page515">[pg 515]</span><a name="Pg515" id="Pg515" class="tei tei-anchor"></a>with the Eternal eyes upon him, a man should shrink from all +the baser and meaner side of his corporeal life, and so prepare +himself for the great ordeal, and the beatitude of the life to +come. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +In the apocalypse of Seneca a new note is struck in pagan +meditation on the immortality. We have left far behind the +thought of the Manes haunting the ancestral tomb, and soothed +in returning years by the jet of wine or the bunch of violets. +We are no longer watching, with Pindar or Virgil, the spirits +basking in Elysian meads and fanned by ocean breezes. We +are far on the way to the City of God, <span class="tei tei-hi"><span style="font-style: italic">cujus fundamenta in +montibus sanctis</span></span>. And indeed Seneca has probably travelled +as far towards it as any one born in heathendom ever did. +It is not wonderful that, in the fierce religious struggle of the +fourth century, his moral enthusiasm, his view of this life as a +probation for the next, his glowing vision of an almost Christian +heaven, should have suggested an imaginary intercourse with +St Paul.<a id="noteref_2655" name="noteref_2655" href="#note_2655"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2655</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +What were the influences which really moulded his +highest conception of the future state, how much was due +to a pure and vigorous spiritual intuition, how much to +Platonic and Pythagorean sources, we cannot pretend to say. +In Seneca’s most enraptured previsions of immortality, the +very exuberance of the rhetoric seems to be the expression of +intense personal feeling. But Seneca’s was a very open and +sensitive mind. One of his teachers was Sotion, who, like his +master Sextius, was called a Pythagorean, and who, on true +Pythagorean principles, taught Seneca to abstain from animal +food.<a id="noteref_2656" name="noteref_2656" href="#note_2656"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2656</span></span></a> We may be sure that no Pythagorean teacher of that age +would fail to discuss with his pupil the problem of the future +life. It is true that Seneca only once or twice alludes to the +doctrine of a previous life, and he only mentions the Pythagorean +school to record the fact that in his day it was without a head.<a id="noteref_2657" name="noteref_2657" href="#note_2657"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2657</span></span></a> +But that does not preclude the supposition that he may have +felt its influence in the formative years of youth. And the +Pythagoreans of the early empire were a highly eclectic school. +<span class="tei tei-pb" id="page516">[pg 516]</span><a name="Pg516" id="Pg516" class="tei tei-anchor"></a>They still reproduced the spirit of their founder in mathematical +symbolism, in the ideal of asceticism, in a pronounced religious +tendency.<a id="noteref_2658" name="noteref_2658" href="#note_2658"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2658</span></span></a> But they had absorbed much from Platonism, as +well as from the Lyceum and the Porch. These mingled influences +also account for the profound alterations which Stoicism +had undergone in the mind of Seneca. And his contempt for +the body or the flesh, and many of the phrases in which its +cramping, lowering influences are described, savour of the +Pythagorean and Platonist schools. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +But Seneca is an inconsistent, though eloquent and powerful, +expounder of that faith in personal immortality, with its +moral consequences, which goes back through many ages to +Plato, to Pythagoras, to the obscure apostles of the Orphic +revelation, perhaps to Egypt.<a id="noteref_2659" name="noteref_2659" href="#note_2659"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2659</span></span></a> The mythical Orpheus represents, +in the field of religion and in the theory of life and death, an +immense revolution in Greek thought and an enduring spirit +which produced a profound effect down to the last years of +paganism in the West.<a id="noteref_2660" name="noteref_2660" href="#note_2660"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2660</span></span></a> With the names of Orpheus and +Pythagoras are connected the assured faith in immortality, +the conception of this life as only preparatory and secondary +to the next, the need for purgation and expiation for deeds +done in the body, the doctrine of transmigration and successive +lives, possibly in animal forms. Orpheus was also the +mythical founder of mysteries in whose secret lore the initiated +were always supposed to receive some comforting assurance +of a life to come.<a id="noteref_2661" name="noteref_2661" href="#note_2661"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2661</span></span></a> A spokesman in one of Cicero’s dialogues +recalls with intense gratitude the light of hope and cheerfulness +which the holy rites had shed for him both on life +and death.<a id="noteref_2662" name="noteref_2662" href="#note_2662"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2662</span></span></a> And Plutarch, on the death of their daughter, reminded +his wife of the soothing words which they had together +heard from the hierophant in the Dionysiac mysteries.<a id="noteref_2663" name="noteref_2663" href="#note_2663"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2663</span></span></a> Long +before their day Plato had often, on these high themes, sought +a kind of high ecclesiastical sanction or suggestion for the +tentative conclusions of dialectic.<a id="noteref_2664" name="noteref_2664" href="#note_2664"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2664</span></span></a> The great name of Orpheus, +<span class="tei tei-pb" id="page517">[pg 517]</span><a name="Pg517" id="Pg517" class="tei tei-anchor"></a>and the mystic lore of this esoteric faith, had indeed in Plato’s +day been sadly cheapened and degraded by a crowd of mercenary +impostors.<a id="noteref_2665" name="noteref_2665" href="#note_2665"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2665</span></span></a> And even the venerable rites of Eleusis may have +contained an element of coarseness, descending from times +when the processes of nature were regarded unveiled.<a id="noteref_2666" name="noteref_2666" href="#note_2666"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2666</span></span></a> But +philosophy and reason, which purged and elevated religion as +a whole, did the same service for the mysteries, and Orphic and +Pythagorean became almost convertible.<a id="noteref_2667" name="noteref_2667" href="#note_2667"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2667</span></span></a> The systems represent +a converging effort to solve those great questions which lie on +the borderland of religion and philosophy, questions on which the +speculative intellect is so often foiled, and has to fall back on +the support of faith and religious intuition.<a id="noteref_2668" name="noteref_2668" href="#note_2668"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2668</span></span></a> In an age which +had forsaken curious speculation, whose whole interest was concentrated +on the moral life, an age which longed for spiritual +vision and supernatural support, an essentially religious philosophy +like the new Pythagoreanism was sure to be a great +power. Gathering up impartially whatever suited its main +end from the ancient schools, maintaining a scrupulous reverence +for all the devotion of the past, it shed over all a higher +light, issuing, as its votaries believed, from the lands of the +dawn.<a id="noteref_2669" name="noteref_2669" href="#note_2669"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2669</span></span></a> Keeping a consecrated place for all the gods of +popular tradition, linking men to the Infinite by a graduated +hierarchy of spirits with their home in the stars, it rose to the +conception of the One, pure, passionless Being to whom no +bloody sacrifice is to be offered, who is to be worshipped best +by silent adoration and a life of purity. And in cultivating +this purity, the grossness of the body must be attenuated by a +strict rule of life.<a id="noteref_2670" name="noteref_2670" href="#note_2670"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2670</span></span></a> And though the Highest be so remote and +so ethereal, He has not left us without messengers and interpreters +to bridge the vast interval between us and the Infinite, +by means of dream and vision and oracle. A world of strange +daemonic life surrounds us, a world of spirits and heroic souls +akin to ours.<a id="noteref_2671" name="noteref_2671" href="#note_2671"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2671</span></span></a> For though we are immersed in the alien element +of the flesh, yet our complex soul has a divine part, which may +even here below have converse with the Divine. During its +<span class="tei tei-pb" id="page518">[pg 518]</span><a name="Pg518" id="Pg518" class="tei tei-anchor"></a>period of duress and probation, it may indeed become irremediably +tainted by contact with matter. It may also, hearkening +to the voice of philosophy, hold itself clear and pure from such +defilement. When the mortal severance of the two natures +comes, the divine part does not perish with its mouldering +prison, but it may have a very different destiny in the ages to +come, according to the manner of its earthly life. This life +and the eternal state are linked in an inevitable moral +sequence; as we sow, so shall we reap in successive lives. +There is a Great Judgment in the unseen world, with momentous, +age-long effects. The spirit which has refused to yield to the +seductions of the flesh may, in the coming life, rise to empyrean +heights beyond human imagination to picture. The soul +which has been imbruted by its environment may have to +pass a long ordeal of three thousand years, and then return +to another sojourn in human form, or it may sink hopelessly +to ever lower depths of degradation. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The biography of Apollonius of Tyana is, of course, in +one sense a romance.<a id="noteref_2672" name="noteref_2672" href="#note_2672"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2672</span></span></a> Yet its tales of miracle should hardly +be allowed to obscure its value as a picture of the beliefs of +that age. We cannot doubt that the Pythagorean apostle of +the time of the Flavians went all over the Roman world, +preaching his gospel of moral and ritual purity, kindling or +satisfying the faith in the world of spirit, striving in a strange +fashion to reconcile a mystic monotheism and devotion to +a pure life of the soul with a scrupulous reverence for +all the mythologies. It may, at first sight, appear strange +that a mystic like Apollonius, of the Pythagorean school, +should so seldom allude to the subject of immortality. +The truth is that Apollonius was not a dogmatic preacher; +he dealt little in theories. His chief business, as he +conceived it, was with practical morality, and the reform or +restoration of ritual where it had fallen into desuetude and +decay.<a id="noteref_2673" name="noteref_2673" href="#note_2673"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2673</span></span></a> Penetrated as he was with the faith in a spiritual +world, he seems to assume as a postulate the eternity of the +soul, and its incarnation for a brief space on earth. During +its sojourn in the flesh, it is visited by visions from on high, +<span class="tei tei-pb" id="page519">[pg 519]</span><a name="Pg519" id="Pg519" class="tei tei-anchor"></a>and such revelations are vouchsafed in proportion to its +ascetic purity.<a id="noteref_2674" name="noteref_2674" href="#note_2674"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2674</span></span></a> What conception of the life to come Apollonius +entertained we cannot say; but its reality to him was a self-evident +truth. We are surrounded by the spirits of the +departed, although we know it not. Sailing among the islands +of the Aegean, he once gratified his disciples by the tale of +his having met the shade of Achilles at his tomb in the Troad.<a id="noteref_2675" name="noteref_2675" href="#note_2675"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2675</span></span></a> +Men said that the hero was really dead, and in the old home +of the Myrmidons, his worship was forgotten. But Apollonius, +in a prayer which he had learnt from the sages on the +Ganges, called upon the heroic shade to dispel all doubts by +appearing at his call. At once an earthquake shook the tomb, +and a fair youthful form was by his side of wondrous beauty +and superhuman stature, clothed in a Thessalian mantle. His +stature grew more majestic, and his beauty more glorious as +Apollonius gazed. But the sage had no weak fears in the +presence even of so august a spirit, and pressed him with +questions which savour far more of antiquarian than spiritual +interest. Was Helen really in Troy? Why does not Homer +mention Palamedes? The hero resolved his doubts, sent a +warning message to the Thessalians to restore his forgotten +honours, and in a soft splendour vanished at the first cock-crow.<a id="noteref_2676" name="noteref_2676" href="#note_2676"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2676</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The biography of Apollonius closes with a tale which +throws a strong light on the spiritual cravings of that age. +The sage firmly believed in transmigration and immortality, +although he discouraged debate on these high themes.<a id="noteref_2677" name="noteref_2677" href="#note_2677"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2677</span></span></a> After +his death, the youth of Tyana were much occupied with +solemn thoughts. But there was a sceptic among them who +had vainly besought the departed philosopher to return from +spiritland and dispel his doubts as to the future life. At +last one day he fell asleep among his companions, and then +suddenly started up as one demented, with the cry—<span class="tei tei-q">“I believe +thee.”</span> Then he told his friends that he had seen the spirit of +the sage, that he had been actually among them, though they +knew it not, chanting a marvellous song of life and death. It +told of the escape of the soul from the mouldering frame and +<span class="tei tei-pb" id="page520">[pg 520]</span><a name="Pg520" id="Pg520" class="tei tei-anchor"></a>of its swift flight to ethereal worlds. <span class="tei tei-q">“Thou shalt know all +when thou art no more; but while thou art yet among the +living, why seek to pierce the mystery?”</span><a id="noteref_2678" name="noteref_2678" href="#note_2678"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2678</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The new Platonist school, with Plutarch and Maximus at +their head, were, in this age, the great apostles of the hope of +immortality. Platonists in their theory of mind and God, Neo-Pythagorean +in their faith in the openness of the human +spirit at its best to supernatural influences, they felt the +doctrine of the coming life to be axiomatic. It is true that +the author of the <span class="tei tei-hi"><span style="font-style: italic">Consolation to Apollonius</span></span>, seems at times to +waver, as Seneca did, between the idea of extinction at death +and the hope of eternal beatitude.<a id="noteref_2679" name="noteref_2679" href="#note_2679"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2679</span></span></a> This piece is full of +pessimist thoughts of life, and embalms many a sad saying of +the Greek poets on its shortness and its misery.<a id="noteref_2680" name="noteref_2680" href="#note_2680"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2680</span></span></a> Bringing +far more sorrow than joy, life may well be regarded as a +mysterious punishment. That Thracian tribe which mourned +at each birth as others do at death, had a true philosophy of +man’s estate. The great consolation is that, in the phrase of +Heraclitus, death and life are one, we are dying every moment +from our birth. Death is the great healer, in the words of +Aeschylus, the deliverer from the curse of existence, whether it +be an eternal sleep or a far journey into an unknown land. +The prospect of blank nothingness offers no terrors; for the +soul only returns to its original unconsciousness. But this +was hardly a congenial mood to the author, and before the close, +he falls back on the solace of mystic tradition or poetic vision, +that, for the nobler sort, there is a place prepared in the ages +to come, after the Great Judgment, when all souls, naked and +stripped of all trappings and disguises, shall have to answer +for the deeds done in the body.<a id="noteref_2681" name="noteref_2681" href="#note_2681"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2681</span></span></a> The same faith is professed +by Plutarch to his wife in the Consolation on the death of +their little daughter, which took place while Plutarch was from +home. The loss of a pure bright young soul, full of love and +kindness to all, even to her lifeless toys, was evidently a heavy +blow.<a id="noteref_2682" name="noteref_2682" href="#note_2682"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2682</span></span></a> But Plutarch praises his wife’s simple restraint and +abstinence from the effusive parade of conventional mourning. +All such displays seemed to him a rather vulgar intemperance +<span class="tei tei-pb" id="page521">[pg 521]</span><a name="Pg521" id="Pg521" class="tei tei-anchor"></a>and self-indulgence.<a id="noteref_2683" name="noteref_2683" href="#note_2683"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2683</span></span></a> And why grieve for one who is spared +all grief? She had her little joys, and, knowing no other, she +suffers no pain of loss. Yet Plutarch would not have his wife +accept the cold consolation that death brings unconsciousness. +He reminds her of the brighter, more cheering vision which +they have enjoyed together as communicants in the Dionysiac +mysteries. If the soul is undying, if it is of divine parentage +and has a divine destiny, then the shortness of its imprisonment +and exile is a blessing. The captive bird may come by +use and wont actually to love its cage. And the worst misery +of old age is not grey hairs and weakness, but a dull absorption +in the carnal and forgetfulness of divine things. <span class="tei tei-q">“Whom the +gods love die young.”</span> By calling them back early, they save +them from long wanderings.<a id="noteref_2684" name="noteref_2684" href="#note_2684"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2684</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Plutarch’s belief in immortality is a religious faith, a +practical postulate. He nowhere discusses the bases of the +belief in an exhaustive way. It is rather inseparable from his +conception of God and His justice, and the relation of the +human soul to God.<a id="noteref_2685" name="noteref_2685" href="#note_2685"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2685</span></span></a> He admits that the prospect of reward +or punishment in another world has but little influence on +men’s conduct.<a id="noteref_2686" name="noteref_2686" href="#note_2686"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2686</span></span></a> Few believe in the tales of tortures of the +damned. And those who do can soothe their fears, and purchase +a gross immortality, by initiations and indulgences.<a id="noteref_2687" name="noteref_2687" href="#note_2687"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2687</span></span></a> +Yet it is impossible to doubt that to Plutarch the hope of the +eternal life was a precious possession. He assails with force, +and even asperity, the Epicurean school for their attempt to rob +humanity of it, on the pretext of relieving men of a load of superstitious +fears. They are like men on board a ship who, letting +the passengers know that they have no pilot, console them with +the further information that it does not matter, as they are +bound to drive upon the rocks.<a id="noteref_2688" name="noteref_2688" href="#note_2688"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2688</span></span></a> The great promise of Epicurus +was to free men from the spectral terrors with which poetic +fancy had filled the scenery of the under world. But in doing +so, he invested death with a new horror infinitely worse than +the fabled tortures of the damned. It was a subtle fallacy +which taught that, as annihilation involves the extinction of +consciousness, the lamented loss of the joys and vivid energy +<span class="tei tei-pb" id="page522">[pg 522]</span><a name="Pg522" id="Pg522" class="tei tei-anchor"></a>of life was a mere imagination projected on a blank future +where no regret could ever disturb the tranquillity of nothingness<a id="noteref_2689" name="noteref_2689" href="#note_2689"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2689</span></span></a>. +Plutarch took his stand on psychology. The passion +for continued existence is, as a matter of fact, the most imperious +in our nature. With the belief in immortality, Epicurus +sweeps away the strongest and dearest hopes of the mass of +men. This life is indeed full of pain and sorrow; yet men +cling to it passionately, merely as life, in the darkest hours. +And they are ready to brave the worst horrors of Cerberus +and Chimaera for the chance of continued existence.<a id="noteref_2690" name="noteref_2690" href="#note_2690"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2690</span></span></a> The +privation of a dream of happiness in another world is a real +loss, even though, when the grey day of nothingness dawns, +the consciousness of loss be gone. Is it a light thing to tell +the nobler spirits, the moral athletes, who have battled with +evil all life long, that they have been contending for a visionary +crown?<a id="noteref_2691" name="noteref_2691" href="#note_2691"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2691</span></span></a> Is it nothing to the idealist who, amid all the +obstructions of the life in the flesh, has been fostering his +nobler powers, in the hope of eternal freedom and the full +vision of truth, that that real life to which he fancied +death was only the gateway is, after all, a mere illusion? +Nor does Plutarch disdain to take account of that vivacity of +love which in all ages has sought to soften the bitterness +of parting by the hope of reunion and recognition in other +worlds.<a id="noteref_2692" name="noteref_2692" href="#note_2692"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2692</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Consolation to Apollonius only refers briefly to the +punishment of lawless wealth and power, as the complement +to the reward of virtue.<a id="noteref_2693" name="noteref_2693" href="#note_2693"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2693</span></span></a> But this aspect of immortality is +dwelt on at length in the remarkable treatise on the Delays of +the Divine Vengeance. The problem of hereditary guilt, and +the punishment of the children for the sins of the fathers in +this world, in view of the justice and benevolence of God, leads +on to the thought of another tribunal which may terribly correct +the injustices of time.<a id="noteref_2694" name="noteref_2694" href="#note_2694"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2694</span></span></a> The doctrine of Divine providence and +<span class="tei tei-pb" id="page523">[pg 523]</span><a name="Pg523" id="Pg523" class="tei tei-anchor"></a>the doctrine of immortality stand or fall together.<a id="noteref_2695" name="noteref_2695" href="#note_2695"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2695</span></span></a> God could +not take so much care for ephemeral souls, blooming for a brief +space and then withering away, as in the women’s soon-fading +gardens of Adonis.<a id="noteref_2696" name="noteref_2696" href="#note_2696"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2696</span></span></a> Above all, Apollo would be the greatest +deceiver, the god who has so often solemnly from the tripod +ordered rites of expiation and posthumous honours to be paid to +lofty souls departed.<a id="noteref_2697" name="noteref_2697" href="#note_2697"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2697</span></span></a> Yet, like his great master Plato, Plutarch +felt that the full assurance of the long dream of humanity lies +beyond the veil—that we know not what we shall be. And, +like the master, he invoked the apocalyptic power of the +religious and poetic imagination to fortify the hesitating +conclusions of the reason. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The visionary power and charm of the great master, whose +reign was to be prolonged for ages after Plutarch’s time, is seen, +perhaps in a faint reflection, in Plutarch’s mythical forecast of +the future of the soul. Plato’s psychology, his sharp opposition +of the reason to the lower nature rooted in the flesh, his +vision of the Eternal Goodness, his intensely moral conception +of the responsibility of life on earth, its boundless possibilities +of future unimpeded intuition, its possible eternal degradation +through ages of cyclic change, all this, together with kindred +elements, perhaps from the Semitic east, had left a profound +effect on religious minds. The greatness of S. Augustine is +nowhere more apparent than in his frank recognition of the +spiritual grandeur of Plato. And that great spirit, so agile in +dialectic subtlety, so sublime in its power of rising above the +cramping limitations of our mortal life, is also, from its vivid +poetic sympathy, most ready to aid weak ordinary souls to +climb <span class="tei tei-q">“the altar stairs.”</span> Never was pure detached intelligence +wedded so harmoniously to glowing imagination, never was +ethereal truth so clothed in the warm colouring and splendour +of the world of sense. Where reason has strained its utmost +strength to solve the eternal riddle, ecstatic vision and religious +myth, transcending the limits of space and time, must be called +in to lend their aid. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Plato and the Platonic Socrates are fully conscious that +the conclusions of philosophic reason on a future state can be +<span class="tei tei-pb" id="page524">[pg 524]</span><a name="Pg524" id="Pg524" class="tei tei-anchor"></a>only tentative. And they often fall back on a divine doctrine, +or tradition, or a <a name="corr524" id="corr524" class="tei tei-anchor"></a><span class="tei tei-corr">mythopoeic</span> power by which poetic imagination +peoples the dim regions of a world beyond the senses. +The visions of Timarchus and Thespesius in Plutarch are, like +the Nekuia of the <span class="tei tei-hi"><span style="font-style: italic">Phaedo</span></span> and of the <span class="tei tei-hi"><span style="font-style: italic">Republic</span></span>, an effort of the +religious imagination to penetrate the darkness from which +reason recoils. Nor is the effort strange in one who, along with +the purest conception of an immaterial spirit, still believed in +the efficacy of legend and material symbol to reveal the truth +which they veiled.<a id="noteref_2698" name="noteref_2698" href="#note_2698"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2698</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Thespesius of Soli, a man of evil life, once fell from a height, +was taken up for dead, but revived again on the third day, on +the eve of his funeral. He came back to the living an altered +man, after a marvellous experience. His soul, on escaping from +the body, was swept along a sea of light among the stars.<a id="noteref_2699" name="noteref_2699" href="#note_2699"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2699</span></span></a> He +saw other souls emerging in the form of fiery bubbles, which +burst and gave forth a subtle form in the likeness of man.<a id="noteref_2700" name="noteref_2700" href="#note_2700"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2700</span></span></a> Three +or four he recognised, and would have spoken to them, but they +seemed delirious or senseless, and shrank away from him, forming +in the end little companies of their own, who swept along in +wild disordered movements, uttering strange cries of wailing or +terror. The soul of an old acquaintance then hailed him and +became his guide, pointing out that the souls of the really dead +cast no shadow, being perfectly pellucid, surrounded by light. +Yet some of them are marked with scales and weals and +blotches. Adrasteia is the inevitable judge of all, and, through +three ministers, three great classes of criminals receive their +proper doom. Some are punished swiftly on earth, another +class meet with heavier judgment in the shades. The utterly +incurable are ruthlessly pursued by the Erinnys, and finally +plunged in a dark abyss, of which the horrors might not be +told. The second class undergo a fierce purgatorial cleansing, in +which some spirits have all their stains wiped out and become +clear and lustrous. But where evil is more obstinate, and +passion again and again asserts its power, the soul long retains +a colour appropriate to its peculiar vice. The mean avaricious +<span class="tei tei-pb" id="page525">[pg 525]</span><a name="Pg525" id="Pg525" class="tei tei-anchor"></a>soul is dark and squalid; the cruel is blood-red; the envious +violet and livid. Short of the worst eternal torture, souls +with insatiable craving for fleshly delights, gravitate to a birth +into low animal forms.<a id="noteref_2701" name="noteref_2701" href="#note_2701"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2701</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Thespesius and his guide are then swept on wings of +light to other and less gloomy scenes. Over the chasm of +Forgetfulness, clothed in its recesses with flowers and herbs +which exhale a fragrant odour, the opening through which +Dionysus had passed to his place among the gods, floated a +cloud of spirits like birds, drinking in the fragrance with +mirth and gladness. On again they passed, till they came to +a crater which received the flow of many-coloured streams, +snow-white or rainbow-hued,<a id="noteref_2702" name="noteref_2702" href="#note_2702"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2702</span></span></a> and hard by was the oracle of +Night and Selene, from which issue dreams and phantoms to +wander among men. Then Thespesius was dazzled with the +radiance which shot from the Delphic tripod upwards to the +peaks of Parnassus; and, blinded by the radiance, he could +only hear the shrill voice of a woman chanting a song which +seemed to tell of the hour of his own death. The woman, his +guide explained, was the Sibyl who dwells on the face of the +moon. The sweep of the moon’s onward course prevented +him catching the Sibyl’s words to the full, but he heard a +prophecy of the desolation of Campania by the fires of Vesuvius, +and the death of the emperor. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Other scenes of punishment follow, among which Thespesius +saw his own father rising from the abyss, covered with weals +and marks of torture which had been inflicted for a long-buried +crime. Finally, the friendly guide vanished, and +Thespesius was forced onwards by dread spectral forms to +witness fresh scenes of torment. The hypocrite who had +hidden his vices under a veil of decorum was forced, with +infinite pain of contortion, to turn out his inmost soul. The +avaricious were plunged by daemons by turns in three lakes, +one of boiling gold, one of freezing lead, and one of hardest +iron. But the worst fate of all was reserved for those whose +sins had been visited on their innocent descendants upon +earth, who pursued them with curses, or clung around them +<span class="tei tei-pb" id="page526">[pg 526]</span><a name="Pg526" id="Pg526" class="tei tei-anchor"></a>in clouds like bees or bats, keeping ever poignant the memory +of transmitted guilt and suffering.<a id="noteref_2703" name="noteref_2703" href="#note_2703"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2703</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The vision of Timarchus, in the piece on the Genius of +Socrates, has a rather different motive from that which inspired +the vision of Thespesius. Thespesius came back with a +message as to the endless consequences of sin in worlds +beyond the senses, and the far-reaching responsibilities of +the life on earth. The experiences of Timarchus in the +cave of Trophonius were intended to teach the doctrine of +the existence, apart from the lower powers akin to fleshly +nature, of the pure intelligence or daemon, which, coming +from the Divine world, can catch its voices and transmit +them to the mortal life here below. Timarchus made the +descent into the cave of Trophonius and spent in its weird +darkness two nights and a day, during which he saw a wondrous +revelation of the spirit-world.<a id="noteref_2704" name="noteref_2704" href="#note_2704"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2704</span></span></a> His higher part, escaping +from the sutures of the head, emerged in pellucid ether. +There was no trace of earthly scenery, but countless islands swept +around him, gleaming with the shifting colours of lambent fire, +amid tones coming from ethereal distances.<a id="noteref_2705" name="noteref_2705" href="#note_2705"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2705</span></span></a> From a yawning +abyss of surging darkness arose endless wailings and moans. +An unseen guide explained to him the fourfold division of the +universe and the boundaries of its provinces. High above all +is the sphere of the One and the Invisible. Next in order is +the region of pure mind, of which the Sun is lord. The third +is the debatable land between pure intelligence and the sensible +and mortal—the region of soul, whose mistress is the moon. +Styx is the boundary between this lunar kingdom and the low +world of matter, sin, and death. The three realms beneath +the highest correspond to the three elements of our composite +nature,—mind, soul, and body.<a id="noteref_2706" name="noteref_2706" href="#note_2706"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2706</span></span></a> This mortal life is a temporary +and unequal partnership of the Divine reason with the lower +appetites, which have their roots in the flesh. It is an exile, +an imprisonment; it is also a probation of the higher part of +human nature, and its escape comes to it by a twofold death. +<span class="tei tei-pb" id="page527">[pg 527]</span><a name="Pg527" id="Pg527" class="tei tei-anchor"></a>The first, imperfect and incomplete, is the severance of soul +from body in what men call death, the falling away of the +gross wrappings of matter. This death is under the sway of +Demeter. The second, under the care of Persephone, is a +slower process, in which the ethereal reason, the true eternal +personality of man, is finally released from association with +the passionate and sensitive nature, which is akin to the bodily +organism. After the first corporeal death, all souls wander +for a time in the space between the moon and earth. In +the vision of Timarchus, he saw over the chasm of darkness +a host of stars with a curious variety of motion. Some +shot up from the gulf with a straight decided impetus. +Others wavered in deflexions to right or left, or, after an +upward movement, plunged again into the abyss. These +motions, as the invisible guide expounded, represent the +various tendencies of souls, corresponding to the strength or +weakness of the spiritual force within them. All souls have +an element of the Divine reason, but it is variously blended +with the baser elements in different natures. In some it +becomes completely sunk and absorbed in the life of the +senses. In others, the rational part holds itself above the +lower bodily life, and maintains an almost separate existence. +And yet there are natures in which the rational +and irrational elements wage a long and indecisive conflict +until, slowly, at last, the passions recognise their rightful +master, and become obedient to the heavenly voice within. +The debased and hopeless souls, rising for a moment after +death, are repelled with fierce angry flashes by the moon, +and fall back again to the world of sense and corruption, to +undergo a second birth. The purer souls are received by her +for a loftier destiny. In some, the pure spiritual part is finally +released by the love of the Sun from the lower powers of the +soul, which wither and fade away as the body does on earth. +Others, still retaining the composite nature, though no longer +tainted by the flesh, dwell in the moon as daemons, but often +revisit the earth on various missions, to furnish inspiration to +oracles and mysteries, to save men from crime or to punish, +to help the struggling by land or sea. But even the daemons +may fall from their high estate. If, in their duties of providence +and succour, they show anger or favour or envy, they +<span class="tei tei-pb" id="page528">[pg 528]</span><a name="Pg528" id="Pg528" class="tei tei-anchor"></a>may be thrust down once more into the purgatory of material +form.<a id="noteref_2707" name="noteref_2707" href="#note_2707"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2707</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It may well be that the unsympathetic critic will regard +such an imaginative invasion of the unseen as a freak of +lawless fancy, hardly worth chronicling. And like all similar +attempts, the apocalypse of Plutarch may easily be treated +with an airy ridicule. To a more serious criticism, it seems +vitiated by a radical inconsistency. Starting with the principle +of the absolutely immaterial nature of the immortal part of +man, it yet depicts its future existence in the warmest colours +of the world of sense. Its struggles, its tortures, its beatitude +are described in terms which might seem fitting only to a +corporeal nature. All this is true; and yet the answer which +Plutarch would probably have made to any such cavils is very +simple. How can you speak of pure disembodied spirit at all, +how can you imagine it, save in the symbolism of ordinary +speech? Refine and subtilise your language to the very +uttermost, and it will still retain associations and reminiscences, +however faint and distant, of the material world. Myth and +symbol are necessary to any expression of human thought +alike about God and the future of the soul. The Infinite +Spirit and the future destiny of the finite, which is His child, +are equally beyond the range of human sense and speech. +When the human spirit has exhausted all its efforts of +imagination to pierce the darkness of the world beyond the +grave, it takes refuge in some religious system which claims +to have a divine message and speaks in the tones of another +world. The voice from eternity came to troubled heathendom +from Egypt and the East. +</p> + +</div><hr class="page" /><div class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em"> +<span class="tei tei-pb" id="page529">[pg 529]</span><a name="Pg529" id="Pg529" class="tei tei-anchor"></a> +<a name="toc35" id="toc35"></a><a name="pdf36" id="pdf36"></a> +<h2 class="tei tei-head" style="text-align: center; margin-bottom: 2.88em; margin-top: 2.88em"><span style="font-size: 144%">CHAPTER III</span></h2> + +<h2 class="tei tei-head" style="text-align: center; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">THE OLD ROMAN RELIGION</span></h2> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It is well known that, from the second Punic War to the +revival of Augustus, old Roman religion was falling into +decay. Yet sweeping assertions about the religious condition +of any age must he taken with some reserve. They are +often unsafe about a contemporary society; they must be still +more so with regard to a society which is known to us almost +entirely through the literary remains of a comparatively small +cultivated class. Even among that limited circle, we can +know only the opinions of a few, and hardly anything of its +silent members, still less of the feelings of its women and +dependents. A deep shadow rests on those remote granges +and quiet country towns in Samnium or Lombardy where +character remained untainted in the days of Nero or Domitian, +and where the religion of Numa long defied the penal edicts of +Theodosius and Honorius. Lucretius, whose mission it was to +liberate men from the terrors of old Latin and Etrurian superstition, +was not contending against an imaginary foe. The +sombre enthusiasm which he throws into the conflict reveals +the strength of the enemy. The grandmother of Atticus and +Terentia, the wife of Cicero, were timorous devotees. Among +the aristocratic augurs of Cicero’s day there were firm believers +in the sacred birds; and Lentulus, a confederate of Catiline, +trusted implicitly in the oracles of the Sibyl.<a id="noteref_2708" name="noteref_2708" href="#note_2708"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2708</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Still there can be no doubt that in the governing and thinking +class of the last century of the Republic, scepticism and +even open contempt for the old religion were rampant. Many +causes were at work to produce this decadence of old Roman +<span class="tei tei-pb" id="page530">[pg 530]</span><a name="Pg530" id="Pg530" class="tei tei-anchor"></a>faith. It was hardly possible for the cultivated Roman of the +days of Scipio Aemilianus, or of Cicero and Caesar, who had +fought and travelled in many lands, and studied their +mythologies and philosophies, to acquiesce in the faith of the +simple farmers of Latium, who founded the Ambarvalia and +Lupercalia, who offered the entrails of a dog to Robigus<a id="noteref_2709" name="noteref_2709" href="#note_2709"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2709</span></span></a> and +milk to Pales and Silvanus, who worshipped Jupiter Feretrius +under the mountain oak.<a id="noteref_2710" name="noteref_2710" href="#note_2710"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2710</span></span></a> Since those far-off days, Latium +had come under many influences, and added many new deities +to her pantheon. The gods of Hellas had come to be identified +with the gods of Rome, or to share their honours. Syncretism +had been at work in Italy centuries before the days of Plutarch +and Aristides. And the old Italian deities, who had only a +shadowy personality, with no poetry of legend to invest them +with human interest, melted into one another or into forms of alien +mythology. Greek literature became familiar to the educated +from the Hannibalic war, and a writer like Euripides, who had +a great popularity, must have influenced many by the audacious +skill with which he lowered the dignity and dimmed the +radiance of the great figures of Greek legend. The comic +stage improved upon the lesson. Early in the second century +Ennius translated the Sacred Histories of Euhemerus, and +familiarised his countrymen with a theory which reduced +Jupiter and Saturn, Faunus and Hercules, to the stature of +earthly kings and warriors. But Greek philosophy was the +great solvent of faith. The systems of the New Academy and +Epicurus were openly or insidiously hostile to religious belief. +But they had not so long and powerful a reign over the Roman +mind as Stoicism, and, although the earlier Stoicism extended +a philosophic patronage to popular religion, it may be doubted +whether it stimulated faith. There was indeed a certain +affinity between Stoical doctrine and old Roman religion, as +there was between Stoic morals and old Roman character. In +resolving the gods by allegory and pseudo-scientific theory into +various potencies of the great World-Soul, the follower of Zeno +did not seem to do much violence to the vaguely personified +abstractions of the old Latin creed. Above all, with the exception +of Panaetius, the Stoic doctors did not throw doubt +on the powers of divination and augury, so essential an element +<span class="tei tei-pb" id="page531">[pg 531]</span><a name="Pg531" id="Pg531" class="tei tei-anchor"></a>in the religion of Rome. The power to read the future was a +natural corollary to the providence and benevolence of the +gods.<a id="noteref_2711" name="noteref_2711" href="#note_2711"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2711</span></span></a> Yet, although the Stoic might strive to discover the +germ of truth, he did not conceal his contempt for the husk of +mythology in which it was hidden, and for many of the practices +of worship.<a id="noteref_2712" name="noteref_2712" href="#note_2712"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2712</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Quintus Scaevola and Varro applied all the forces of subtle +antiquarianism and reverence to sustain the ancestral faith. +But they also drew the line sharply between the religion of +philosophy and the religion of the State. And Varro went so +far as to say that the popular religion was the creation of early +statesmen,<a id="noteref_2713" name="noteref_2713" href="#note_2713"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2713</span></span></a> and that if the work had to be done again, it might +be done better in the light of philosophy. The Stoic in +Cicero, as Seneca did after him, treated the tales of the gods +as mere anile superstition.<a id="noteref_2714" name="noteref_2714" href="#note_2714"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2714</span></span></a> It is probable that such was the +tone, in their retired debates, of the remarkable circle which +surrounded Scipio and Laelius. Panaetius, their philosophic +guide, had less sympathy than any great Stoic with popular +theology.<a id="noteref_2715" name="noteref_2715" href="#note_2715"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2715</span></span></a> Polybius gave small place to Providence in human +affairs, and regarded Roman religion as the device of statesmen +to control the masses by mystery and terror.<a id="noteref_2716" name="noteref_2716" href="#note_2716"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2716</span></span></a> Yet these men +were enthusiastic champions of a system which they regarded +as irrational, but which was consecrated by immemorial +antiquity. Laelius defended the institutions of Numa in a +speech of golden eloquence which moved the admiration of +Cicero, just as Symmachus defended them five centuries later +before the council of Valentinian.<a id="noteref_2717" name="noteref_2717" href="#note_2717"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2717</span></span></a> The divorce between +esoteric belief and official profession must have insidiously +lowered the moral tone of those who were at once thinkers +and statesmen. Such a false position struck some of the +speakers in Cicero’s theological dialogues, and it makes his own +opinions an enigma.<a id="noteref_2718" name="noteref_2718" href="#note_2718"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2718</span></span></a> The external and utilitarian attitude to +<span class="tei tei-pb" id="page532">[pg 532]</span><a name="Pg532" id="Pg532" class="tei tei-anchor"></a>the State religion hardly secured even punctual or reverent +conformity in the last age of the Republic. Divination and +augury had become mere engines of political intrigue, and the +aristocratic magistrate could hardly take the omens without a +smile. Varro could not repress the fear that the old religion, +on which he expended such a wealth of learning, might perish +from mere negligence.<a id="noteref_2719" name="noteref_2719" href="#note_2719"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2719</span></span></a> The knowledge of liturgical usage +began to fade, and Varro had to recall the very names of +forgotten gods. An ancient priesthood of the highest rank +remained unfilled for seventy years.<a id="noteref_2720" name="noteref_2720" href="#note_2720"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2720</span></span></a> Scores of the most +venerable temples were allowed to fall into ruin,<a id="noteref_2721" name="noteref_2721" href="#note_2721"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2721</span></span></a> and ancient +brotherhoods like the Titii and Fratres Arvales are hardly +heard of for generations before the reforms of the Augustan age. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It is not within the scope of this work to enter minutely +into the subject of that great effort of reform or reaction. +It is commonly said that the cool imperial statesman had +chiefly political ends in view, and especially the aggrandisement +and security of the principate. And certainly Ovid, who +strove to interest his countrymen in the revival of their religion, +does not display much seriousness in religion or morals. He +treats as lightly the amours of Olympus as the intrigues of +the Campus Martius and the Circus. Yet it may well have +been that after the terrible orgies of civil strife through which +the Roman world had passed, Augustus was the convinced +representative of a repentant wish to return to the old paths. +The Roman character, through all wild aberrations of a trying +destiny, was an enduring type. And Augustus, if he may have +indulged in impious revels in his youth, which recall the +wanton freaks of Alcibiades,<a id="noteref_2722" name="noteref_2722" href="#note_2722"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2722</span></span></a> had two great characteristics of +the old Roman mind, formalism and superstition. He had +an infinite faith in dreams and omens. He would begin no +serious business on the Nones.<a id="noteref_2723" name="noteref_2723" href="#note_2723"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2723</span></span></a> When he had to pronounce +a funeral oration over his sister, Octavia, he had a curtain +drawn before the corpse, lest the eyes of the pontiff might be +polluted by the sight of death.<a id="noteref_2724" name="noteref_2724" href="#note_2724"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2724</span></span></a> We may think that his +<span class="tei tei-pb" id="page533">[pg 533]</span><a name="Pg533" id="Pg533" class="tei tei-anchor"></a>religious revival was not inspired by real religious sentiment. +Yet it is well to remind ourselves that old Roman religion, +while it consecrated and solemnised the scenes and acts of +human life, was essentially a formal religion; the <span class="tei tei-hi"><span style="font-style: italic">opus +operatum</span></span> was the important thing. Its business was to avert +the anger or win the favour of dim unearthly powers; it was +not primarily to purify or elevate the soul. Above all, it was +interwoven from the beginning with the whole fabric of society +and the State. Four centuries after Augustus was in his +grave, it was only by a violent wrench, which inflicted infinite +torture even on pagan mystics of the Neoplatonist school, that +Rome was severed from the gods who had been the guardians +and partners of her career for twelve hundred years. The +altar of Victory which Augustus had placed in the Senate-house, +and before which twelve generations of senators after +him offered their prayers for the chief of the State, the most +sacred symbol of the pagan Empire, was only removed after a +fierce, obstinate struggle. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The religious revival of Augustus may not have aroused +any deep religious sentiment; that, as we shall see, was to +come from a different source. But it gave a fresh life to the +formal religion of the State, which maintained itself till within +a few years before the invasion of Alaric. The title Augustus +which the new emperor assumed was one which, to the +Roman mind, associated him with the majesty of Jupiter and +the sanctity of all holy places and solemn rites.<a id="noteref_2725" name="noteref_2725" href="#note_2725"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2725</span></span></a> It was +the beginning of that theocratic theory of monarchy which +was to culminate, under the influence of Sun-worship, in the +third century, and to propagate itself into ages far removed +from the worship of Jupiter or the Sun. Although +the counsels of Maecenas, recorded by Dion Cassius, may be +apocryphal, Augustus acted in their spirit.<a id="noteref_2726" name="noteref_2726" href="#note_2726"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2726</span></span></a> As triumvir he +had raised a shrine to Isis,<a id="noteref_2727" name="noteref_2727" href="#note_2727"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2727</span></span></a> as emperor he frowned on alien +worships.<a id="noteref_2728" name="noteref_2728" href="#note_2728"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2728</span></span></a> His mission was to restore the ancient religion of +Latium. He burnt two thousand books of spurious augury, +retaining only the Sibylline oracles.<a id="noteref_2729" name="noteref_2729" href="#note_2729"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2729</span></span></a> He restored the ancient +<span class="tei tei-pb" id="page534">[pg 534]</span><a name="Pg534" id="Pg534" class="tei tei-anchor"></a>temples, some of them, like those of Jupiter Feretrius and +Juno Sospita, coeval with the Roman State, and encouraged +his friends to do the same for other venerable monuments of +devotion. The most lavish gifts of gold and jewels were +dedicated in the Capitoline temples. The precision of ancient +augury was restored. Ancient priesthoods which had been +long vacant were filled up, and the sacred colleges were raised +in dignity and wealth.<a id="noteref_2730" name="noteref_2730" href="#note_2730"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2730</span></span></a> Special care was taken to recall the +vestals to the chaste dignity from which they had fallen for a +hundred years. Before taking his seat, each senator was +required to make a prayer, with an offering of incense and +wine before the altar. Three worships, specially connected +with the fortunes of Augustus or his race,—those of Venus +Genetrix, Mars Ultor, and the Palatine Apollo,—were revived +with added splendour.<a id="noteref_2731" name="noteref_2731" href="#note_2731"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2731</span></span></a> The emperor paid special attention +to the ancient sacred colleges, such as the Salii and Arvales, +which went back to days far earlier than the Republic. Amid +all the cares of State, he attended their meetings punctually. +The dangerous right of co-optation was quietly withdrawn, till +the members in the end owed their appointment to the sacerdotal +chief of the State.<a id="noteref_2732" name="noteref_2732" href="#note_2732"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2732</span></span></a> The colleges became the most courtly +and deferential supports of the prince’s power. Prayers for +his safety soon found a place in their antique litanies. It has +been said with some truth that the Salii and Arvales seem to +be thinking more of the emperors than of the gods. The +colleges had a courtly memory for all anniversaries in the +imperial family. The Arval brothers achieved the infamy of +complimenting Nero on his return after the murder of Agrippina,<a id="noteref_2733" name="noteref_2733" href="#note_2733"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2733</span></span></a> +and made vows of equal fervour for all the emperors +of the year 69.<a id="noteref_2734" name="noteref_2734" href="#note_2734"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2734</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +But it was through the chief pontificate that the emperors +did most at once to fortify and dignify their secular power, +and to prolong the reign of the old Latin religion. It was +the highest religious dignity of ancient Rome. The college of +which the emperor, as Pontifex Maximus, was head exercised +a supreme and comprehensive control over the whole field +of religion.<a id="noteref_2735" name="noteref_2735" href="#note_2735"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2735</span></span></a> It was charged with the duty of maintaining +<span class="tei tei-pb" id="page535">[pg 535]</span><a name="Pg535" id="Pg535" class="tei tei-anchor"></a>the ancestral purity and exactness of the national worship, +and of repressing tendencies to innovation and the adoption +of alien rites. It selected the virgins who guarded the +eternal fire, and sat in judgment on erring vestals and their +betrayers. It had special jurisdiction in questions of adoption, +burial, and sacred sites.<a id="noteref_2736" name="noteref_2736" href="#note_2736"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2736</span></span></a> From Augustus every emperor +was also chief pontiff;<a id="noteref_2737" name="noteref_2737" href="#note_2737"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2737</span></span></a> even the Christian princes from +Constantine to Valentinian and Valens bear the honoured +title in the inscriptions, and accepted the pontifical robes.<a id="noteref_2738" name="noteref_2738" href="#note_2738"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2738</span></span></a> Thus +the emperors strove in their religious attributes to connect +themselves with the sacred tradition of Numa and the Roman +kings. And, as time went on, the imperial house claimed a +growing share in the pontifical honours. Nero, indeed, had +been a member of all the sacred colleges as well as chief +pontiff.<a id="noteref_2739" name="noteref_2739" href="#note_2739"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2739</span></span></a> But down to the reign of Vespasian only one of the +<span class="tei tei-q">“Caesares”</span> could belong to the sacred college. But his sons +Titus and Domitian were co-opted to the pontificate and all +the priestly colleges before his death.<a id="noteref_2740" name="noteref_2740" href="#note_2740"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2740</span></span></a> From Hadrian the +pontificate and all the highest sacerdotal honours were held by +all designated successors of the emperor.<a id="noteref_2741" name="noteref_2741" href="#note_2741"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2741</span></span></a> Antoninus Pius has +the insignia of four priestly colleges on his coins.<a id="noteref_2742" name="noteref_2742" href="#note_2742"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2742</span></span></a> M. Aurelius +was one of the Salian brotherhood in his eighth year,<a id="noteref_2743" name="noteref_2743" href="#note_2743"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2743</span></span></a> and was +received into all the colleges at nineteen.<a id="noteref_2744" name="noteref_2744" href="#note_2744"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2744</span></span></a> Commodus had +reached the same sacred honours before he assumed the toga,<a id="noteref_2745" name="noteref_2745" href="#note_2745"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2745</span></span></a> and +in five years more was Pontifex Maximus. Thus deeply had +the policy of Augustus sunk into the minds of his successors. +It is little wonder that never in the great days of the Republic +were the forms of ancient religion more scrupulously observed +than in the reign of M. Aurelius.<a id="noteref_2746" name="noteref_2746" href="#note_2746"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2746</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Private opinion after the Augustan revival greatly varied +as to matters of faith. Men like the elder Pliny and Seneca +scoffed at anthropomorphic religion. Men like Juvenal +and Tacitus maintained a wavering attitude, with probably a +receding faith. Others like Suetonius were rapacious collectors of +every scrap of the miraculous. The emperors who succeeded +<span class="tei tei-pb" id="page536">[pg 536]</span><a name="Pg536" id="Pg536" class="tei tei-anchor"></a>Augustus were, with the exception of Nero, loyal supporters +and protectors of the religion of the State. Tiberius, although +personally careless of religion, displayed a scrupulous respect +for ancient usage in filling up the ancient priesthoods, and in +guarding the Sibylline verses from interpolations.<a id="noteref_2747" name="noteref_2747" href="#note_2747"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2747</span></span></a> He also +frowned on the imported rites of Egypt.<a id="noteref_2748" name="noteref_2748" href="#note_2748"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2748</span></span></a> Claudius, at once +pedantic and superstitious, revived venerable rites of the days +of Tullus Hostilius, and, when an ill-omened bird alighted on +the temple of Jupiter, as supreme pontiff, the emperor pronounced +the solemn form of expiation before the assembled +people.<a id="noteref_2749" name="noteref_2749" href="#note_2749"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2749</span></span></a> Nero, and the Neronian competitors for the Empire, +in the fierce conflict which followed his death, were, indeed, +often, though not always, careless of ancient rite, but they were +all the slaves of superstition.<a id="noteref_2750" name="noteref_2750" href="#note_2750"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2750</span></span></a> The Flavians and Antonines +were religious conservatives of the spirit of Augustus. There +is a monument to Vespasian of the year 78 <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span> as <span class="tei tei-q">“the +restorer of temples and public ceremonies.”</span><a id="noteref_2751" name="noteref_2751" href="#note_2751"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2751</span></span></a> The restoration +of the Capitol, which had been burned down in the civil war, +was one of the first tasks of his reign. And the ceremony +made such an impression on the imagination of the youthful +Tacitus, that he has recorded with studied care the stately +and accurate ritual of olden time which was observed by the +emperor.<a id="noteref_2752" name="noteref_2752" href="#note_2752"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2752</span></span></a> Domitian carried on the restoration on even a +more splendid scale; he was a devotee of Minerva, and a +rigorous vindicator of old ascetic religious law.<a id="noteref_2753" name="noteref_2753" href="#note_2753"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2753</span></span></a> The emperor +Hadrian, whose character is an enigma of contrasts, to judge by +his last famous <span class="tei tei-hi"><span style="font-style: italic">jeu d’esprit</span></span> on his death-bed, probably died a +sceptic. Yet his biographer tells us that he was a careful +guardian of the ancient ritual.<a id="noteref_2754" name="noteref_2754" href="#note_2754"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2754</span></span></a> The archaistic fashion in +literary taste, which had begun in the first century, and which +culminated in Hadrian’s reign, favoured and harmonised with +a scrupulous observance of ancient forms in religion.<a id="noteref_2755" name="noteref_2755" href="#note_2755"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2755</span></span></a> The +genius of one too early taken away has done more than a +legion of historic critics to picture for us the sad, dutiful piety +of a spirit of the Antonine age, steeped in philosophies which +<span class="tei tei-pb" id="page537">[pg 537]</span><a name="Pg537" id="Pg537" class="tei tei-anchor"></a>made the passing moment of vivid artistic perception the +great end of life, yet still instinct with the old Roman love +of immemorial forms at the harvest gathering or the yearly +offering to the dead members of the household.<a id="noteref_2756" name="noteref_2756" href="#note_2756"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2756</span></span></a> The cheerless +negation of Epicurus, and the equally withering theology +of the Stoics, could not weaken in Roman hearts the spell of +ancestral pieties which clustered round the vault near the grey +old country house of the race, looking down on the Tyrrhene +sea, or the awe of ancient grove or spring sacred to Silvanus +and the Nymphs, or the calm, chastened joy in a ritual in which +every act was dictated by a love of ceremonial cleanness and +exactness, and redolent of an immemorial past. In such a +household, and in such an atmosphere, the two great Antonines +were reared. The first, who was before all else an honest +country gentleman, fond of hunting, fishing, and the gladness +of the vintage at Lorium, never failed to perform all due +sacrifices unless he was ill. His coins bear the pictured +legends of the infancy of Rome.<a id="noteref_2757" name="noteref_2757" href="#note_2757"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2757</span></span></a> M. Aurelius was famous +as a boy for his knowledge of Roman ritual. Enrolled in the +college of the Salii in his eighth year, he performed all its +sacred offices with perfect composure, reciting from memory, +with no one to dictate the form, every word of the ancient +liturgy which had in his generation become almost unintelligible.<a id="noteref_2758" name="noteref_2758" href="#note_2758"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2758</span></span></a> +In the terror of the Marcomannic invasion he +delayed his departure for the seat of war to summon around +him all the priests; he had the city purified in solemn, +decorous fashion, not excluding even the rites of alien lands; +and for seven days the images of the gods were feasted on +their couches along all the streets.<a id="noteref_2759" name="noteref_2759" href="#note_2759"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2759</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The emperors from Augustus found religion a potent ally of +sovereignty, and the example of the master of the world was a +great force. Yet it may well be doubted whether, in the matter +of religious conservatism, the emperors were not rather following +than leading public opinion. Gods were in those times being +created by the score; apotheosis was in the air from the days of +Nero to the days of the Severi. Petronius, with an exaggeration +which has a certain foundation in fact, affirms that in Croton +you could more readily light upon a god than on a man.<a id="noteref_2760" name="noteref_2760" href="#note_2760"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2760</span></span></a> The +<span class="tei tei-pb" id="page538">[pg 538]</span><a name="Pg538" id="Pg538" class="tei tei-anchor"></a>elder Pliny uses almost the same strength of language. The +grumbler in Lucian indignantly complains of the fashion in +which the ancient gods of Olympus are being overshadowed by +the divine <span class="tei tei-hi"><span style="font-style: italic">parvenus</span></span> of every clime. And, as we shall presently +see, the inscriptions reveal an immense propaganda of worships +in tone and spirit apparently hostile to the old religion of the +Latin race. Yet the inscriptions also show that the old gods +had really little to fear from the new. A survey of the index +to almost any volume of the Corpus will convince the student +that the Trinity of the Capitol,—Jupiter, Juno, and Minerva,—that +Hercules and Silvanus, the Nymphs, Semo Sancus and +Dea Dia, Mars and Fortuna, so far from being neglected, were +apparently more popular than ever.<a id="noteref_2761" name="noteref_2761" href="#note_2761"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2761</span></span></a> In an age of growing +monotheism the King of the gods was, of course, still supreme +in his old ascendency. Jupiter is worshipped under many +titles; he is often coupled or identified with some provincial +deity of ancient fame.<a id="noteref_2762" name="noteref_2762" href="#note_2762"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2762</span></span></a> But Jupiter is everywhere. The +Lord of the thunder and the tempest has shrines on the +high passes of the Apennines or the Alps,<a id="noteref_2763" name="noteref_2763" href="#note_2763"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2763</span></span></a> and soldiers or +travellers leave the memorials of their gratitude for his +protection on perilous journeys.<a id="noteref_2764" name="noteref_2764" href="#note_2764"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2764</span></span></a> The women of Campanian +towns go in procession to implore him to send rain.<a id="noteref_2765" name="noteref_2765" href="#note_2765"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2765</span></span></a> Antoninus +Pius built a temple to Juno Sospita of Lanuvium, where the +goddess had a sacred grove, and a worship of great antiquity.<a id="noteref_2766" name="noteref_2766" href="#note_2766"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2766</span></span></a> +The Quinquatria of Minerva were not only celebrated with +special honour by Domitian, but by large and powerful classes +who owned her divine patronage, physicians and artists, orators +and poets.<a id="noteref_2767" name="noteref_2767" href="#note_2767"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2767</span></span></a> Some of the old Latin deities seem to have even +grown in popularity under the early Empire. Hercules, the +god of plenty, strong truth, and good faith, whose legend is +intertwined with the most venerable names in Roman story, +has his altars and monuments everywhere.<a id="noteref_2768" name="noteref_2768" href="#note_2768"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2768</span></span></a> Combining with +his own native Latin character the poetic prestige of his +brother of Greek legend, he became the symbol of world-<span class="tei tei-pb" id="page539">[pg 539]</span><a name="Pg539" id="Pg539" class="tei tei-anchor"></a>wide conquest, and was associated in the end with the triumph +of the <span class="tei tei-q">“unconquered”</span> Mithra. His image is stamped upon the +coins of some of the emperors. Septimius Severus, Caracalla, +and Diocletian took him for their great divine patron and +ensample.<a id="noteref_2769" name="noteref_2769" href="#note_2769"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2769</span></span></a> Silvanus, too, the god of the primeval forest, and, +when the forest had receded, the god of the shepherd and the +farmer, the guardian of boundaries, acquired a strange vogue +in what was eminently an age of cities. One is apt, however, +to forget sometimes that it was an age which had also a charming +country life. A Roman cavalry officer in Britain has left +a memorial of his gratitude to Silvanus for the capture of a +wild boar of surpassing size and strength,<a id="noteref_2770" name="noteref_2770" href="#note_2770"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2770</span></span></a> which had long +defied the hunter. In one of the forest cantons of the Alps a +procurator of the imperial estates inscribed his gratitude in +a pretty set of verses to the god of the wilds, whose image +was enshrined in the fork of a sacred ash.<a id="noteref_2771" name="noteref_2771" href="#note_2771"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2771</span></span></a> It is the record +of many a day passed in lonely forest tracks, coupled with a +prayer to be restored safely to Italian fields and the gardens +of Rome. The nymphs and river gods had all their old honours. +Chapels and hostelries, in the days of Pliny, rose on the banks +of the Clitumnus, where the votaries easily combined pleasure +with religious duty. The nymphs receive votive thanks for +the discovery of hidden springs, or for the reappearance of some +fountain long dried up.<a id="noteref_2772" name="noteref_2772" href="#note_2772"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2772</span></span></a> Aesculapius, who had been naturalised +in Italy since the beginning of the third century <span class="tei tei-hi"><span style="font-size: 75%">B.C.</span></span>, sprang +to a foremost place in the age of the Antonines. Whether it +was <span class="tei tei-q">“an age of valetudinarians,”</span> as has been said, may be +doubtful; but it was an age eagerly in quest of the health +which so often comes from the quiet mind. Whatever we +may think of the powers of the old Olympians, there can be +no doubt about the beneficent influence of the god of Epidaurus. +He was summoned to Rome 300 years before Christ, and +obtained a home in the island in the Tiber, where for ages he +gave his succour in dreams. His worship spread far and wide, +and was one of the last to succumb to the advance of the +Church.<a id="noteref_2773" name="noteref_2773" href="#note_2773"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2773</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The unassailable permanence of the old religion may perhaps +<span class="tei tei-pb" id="page540">[pg 540]</span><a name="Pg540" id="Pg540" class="tei tei-anchor"></a>be still more vividly realised in the long unbroken life of +sacred colleges, such as the Salii and the Fratres Arvales. The +Arval brotherhood was probably the oldest sacred corporation +of Latium, as its liturgy, preserved in the Acta from the reign +of Augustus to that of Gordian, is the oldest specimen of the +Latin language.<a id="noteref_2774" name="noteref_2774" href="#note_2774"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2774</span></span></a> According to the legend, the first members +were the twelve sons of Acca Larentia, the foster-mother of +Romulus, and Romulus himself first held the dignity of master +of the brotherhood.<a id="noteref_2775" name="noteref_2775" href="#note_2775"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2775</span></span></a> Its patron goddess, Dea Dia,<a id="noteref_2776" name="noteref_2776" href="#note_2776"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2776</span></span></a> was, as +her very name suggests, one of those dim shadowy conceptions +dear to old Roman awe, who was worshipped in the still +solitude of ancient groves, on whose trunks no axe of iron +might ever ring,<a id="noteref_2777" name="noteref_2777" href="#note_2777"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2777</span></span></a> a power as elusive and multiform to picturing +fancy as the secret forces which shot up the corn ear from the +furrow. The whole tone of the antique ritual savours of a time +when the Latin race was a tribe of farmers, believing with a simple +faith that the yearly increase of their fields depended on the +favour of secret unearthly powers. The meetings of the college +took place on three days in May, the precise dates being fixed and +solemnly announced by their master on the 3rd of January.<a id="noteref_2778" name="noteref_2778" href="#note_2778"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2778</span></span></a> +The festival began and ended in the master’s house at Rome, the +intermediate day being spent in a sacred grove on the right bank +of the Tiber, about four miles from the city. There was much +feasting, at which the brethren were attended by the Camilli, +four sons of high-born senators. Corn of the new and the +preceding year was touched and blessed; libations and incense +were offered to the goddess, and all the rites were performed +with many changes of costume, which were rigidly observed.<a id="noteref_2779" name="noteref_2779" href="#note_2779"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2779</span></span></a> +In the ceremonies which took place in the grove, an expiatory +sacrifice of two porkers and a white cow was always offered, +to atone for the use of any iron implement, or other infringement +of the ancient rubric.<a id="noteref_2780" name="noteref_2780" href="#note_2780"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2780</span></span></a> Fat lambs were offered in +sacrifice to Dea Dia, and ancient earthen vessels of rude make, +resembling those of the age of Numa, were adored upon the +altar.<a id="noteref_2781" name="noteref_2781" href="#note_2781"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2781</span></span></a> Ears of corn, plucked in some neighbouring field, were +<span class="tei tei-pb" id="page541">[pg 541]</span><a name="Pg541" id="Pg541" class="tei tei-anchor"></a>blessed and passed from the hand of one member to another, +and back again in reverse order, and, at last, in the closed +temple, along with solemn dancing, the famous chant was intoned +from ancient scrolls, the words of which had long become +strange even to the antiquary. After another meal in the hall +of the brotherhood, the members passed on to the circus and +gave the signal for the races to begin.<a id="noteref_2782" name="noteref_2782" href="#note_2782"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2782</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +This ritual, so little heard of before the time of Augustus, +is chiefly known to us from the Acta which have been recovered +from the site of the ancient grove. The monuments of it +extend from the reign of Augustus to the year 241 <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span><a id="noteref_2783" name="noteref_2783" href="#note_2783"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2783</span></span></a> +Members of the highest aristocracy and princes of the imperial +house appear on its lists. Its membership was a high distinction, +and was sometimes conferred by the potent recommendation +of the emperor.<a id="noteref_2784" name="noteref_2784" href="#note_2784"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2784</span></span></a> The college evidently became a +great support of the imperial power. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The emperors were elected <span class="tei tei-hi"><span style="font-style: italic">magistri</span></span> of the College, and we +can read that Caligula, Nero, Vespasian, and Titus were present +at its meetings. In the opening days of January the most +solemn vows are made in old Roman fashion for the emperor’s +safety, to Jupiter, Juno, and Minerva, to Salus and Dea Dia, +and they are duly paid by offerings of oxen with gilded horns.<a id="noteref_2785" name="noteref_2785" href="#note_2785"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2785</span></span></a> +So servile or so devoted to the throne was the brotherhood, +that their prayers were offered with equal fervour for three +emperors in the awful year 69 <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span><a id="noteref_2786" name="noteref_2786" href="#note_2786"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2786</span></span></a> The vows made for +Galba in the first week of January were alertly transferred to +the cause of Otho the day after Galba’s murder.<a id="noteref_2787" name="noteref_2787" href="#note_2787"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2787</span></span></a> The college +met to sacrifice in honour of Otho’s pontificate on the day +(March 14) on which he set out to meet his doom in the battle +on the Po. Thirteen days after his death, while the spring air +was still tainted with the rotting heaps on the plain of Bedriacum, +vows as fervent or as politic were registered for Vitellius. +In the summer of the following year, the arrival of Vespasian in +the capital was celebrated by the Arval brothers with sacrifices +to Jupiter, Juno, Minerva and Fortuna Redux.<a id="noteref_2788" name="noteref_2788" href="#note_2788"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2788</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The college, as a matter of course, paid due honour to +the emperor’s birthday and all important anniversaries in his +<span class="tei tei-pb" id="page542">[pg 542]</span><a name="Pg542" id="Pg542" class="tei tei-anchor"></a>family. It is interesting to see how for years the Neronian +circle, the Othos and Vitellii, along with Valerii and Cornelii, +appear in all the records of the college.<a id="noteref_2789" name="noteref_2789" href="#note_2789"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2789</span></span></a> It was apparently +devoted to Nero. The brothers celebrate his birthday and all +the civic and sacerdotal honours heaped upon him.<a id="noteref_2790" name="noteref_2790" href="#note_2790"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2790</span></span></a> They make +vows for his wife Octavia, and soon after, for the safety of +Poppaea in childbirth. The matricide dreaded to return from +Campania after his unnatural crime, but his admirers knew well +the abasement of the Roman aristocracy, and promised him an +enthusiastic reception. The Arval brotherhood, which then +included a Regulus and a Memmius, redeemed the promise, +and voted costly sacrifices for his safe restoration to the +capital.<a id="noteref_2791" name="noteref_2791" href="#note_2791"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2791</span></span></a> They execrate the secret plots against his sacred +person, and offer thanksgiving for the detection of the Pisonian +conspiracy.<a id="noteref_2792" name="noteref_2792" href="#note_2792"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2792</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The extant prayers and congratulations for the safety of +Vespasian are much more quiet and restrained than those for +his cruel son Domitian.<a id="noteref_2793" name="noteref_2793" href="#note_2793"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2793</span></span></a> The public joy at Domitian’s +safe return from ambiguous victories in Germany or Dacia is +faithfully re-echoed, and effusive supplications are recorded for +his safety from all peril and for the eternity of the Empire whose +bounds he has enlarged. There is a sincerer tone in the prayers, +in the spring of 101, for the safe return of Trajan, when he was +setting out for his first campaign on the Danube, and on his +home-coming four years later.<a id="noteref_2794" name="noteref_2794" href="#note_2794"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2794</span></span></a> The Arval records of Hadrian’s +reign are chiefly noteworthy for his letters to the college, +recommending his friends for election.<a id="noteref_2795" name="noteref_2795" href="#note_2795"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2795</span></span></a> In the reign of +Antoninus Pius the Acta register those perfervid acclamations +which meet us in the later Augustan histories:<a id="noteref_2796" name="noteref_2796" href="#note_2796"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2796</span></span></a>—<span class="tei tei-q">“O nos +felices qui te Imperatorem videmus; Di te servent in perpetuo; +juvenis triumphis, senex Imperator!”</span> The young M. Aurelius +is first mentioned in 155 <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span> Probably the sincerest utterance +in the Arval liturgies is the petition for his safety, and +that of L. Verus, from peril in the years when the Quadi and +Marcomanni swept down through Rhaetia and the Julian +Alps to the shores of the Adriatic.<a id="noteref_2797" name="noteref_2797" href="#note_2797"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2797</span></span></a> +</p> + +<span class="tei tei-pb" id="page543">[pg 543]</span><a name="Pg543" id="Pg543" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It was thus that the antique ritual of a rustic brotherhood +was converted into a potent support of the imperial power. +No part of the Augustan revival was perhaps so successful. +Probably few of the emperors, or of the aristocratic brothers +who intoned the litany for the safety of the imperial house, +had much faith in its efficacy. But the ceremony linked the +principate with the most venerable traditions of Latium, and +with Romulus the first master of the college. When we read +the minute and formal record of these coarse sacrifices and +rude, fantastic rites, with the chanting of prayers no longer +understood, we are amazed at the prolongation for so many +ages of religious ideas which the Roman mind might appear to +have outgrown. Yet in such inquiries there is often a danger +of treating society as a uniform mass, moving together along +the same lines, and permeated through all its strata by the +same influences. In another chapter we have shown that the +masses were probably never so superstitious as in the second +century. And the singular thing is that the influx of foreign +religions, due to the wide conquests of Rome, never to the end +seems to have shaken the supreme attachment of the people +to their ancient gods. It is true that the drift towards +monotheism was felt even among the crowd. But while the +educated might find expression for that tendency in the adoration +of Isis or the Sun, the dim monotheism of the people turned to +the glorification of Jupiter. Dedications to him are the most +numerous in all lands. He is often linked with other gods or all +the gods,<a id="noteref_2798" name="noteref_2798" href="#note_2798"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2798</span></span></a> but he is always supreme. And, while he is the lord +of tempest and thunder,<a id="noteref_2799" name="noteref_2799" href="#note_2799"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2799</span></span></a> he is also addressed by epithets which +show that he is becoming a moral and spiritual power. On +many a stone he appears as the governor and preserver of all +things, monitor, guardian, and heavenly patron, highest and +best of the heavenly hierarchy.<a id="noteref_2800" name="noteref_2800" href="#note_2800"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2800</span></span></a> Yet it is equally clear that +other gods are worshipped in the same spirit as of old. Roman +religion was essentially practical. Prayer and vow were the +means to win temporal blessings. The gods were expected, in +return for worship, to be of use to the devotee. It is evident +from the inscriptions that this conception of religion was as +<span class="tei tei-pb" id="page544">[pg 544]</span><a name="Pg544" id="Pg544" class="tei tei-anchor"></a>prevalent in the age of the Antonines, or of the oriental princes, +as it was under the Republic. The sailor still offers thanks +for his preservation to Neptune and the gods of the sea.<a id="noteref_2801" name="noteref_2801" href="#note_2801"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2801</span></span></a> The +successful merchant still honours Mercury.<a id="noteref_2802" name="noteref_2802" href="#note_2802"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2802</span></span></a> Minerva Memor +receives thanks for succour in sickness. A lady of Placentia +even pays her vows for the recovery of her hair.<a id="noteref_2803" name="noteref_2803" href="#note_2803"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2803</span></span></a> The reappearance +of a hidden spring is still attributed to the grace of +the Nymphs.<a id="noteref_2804" name="noteref_2804" href="#note_2804"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2804</span></span></a> And in many a temple the healing power of +Aesculapius is acknowledged by grateful devotees.<a id="noteref_2805" name="noteref_2805" href="#note_2805"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2805</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +A more difficult problem is presented by the attitude of the +cultivated class to the old mythologies. Since the days of +Xenophanes and of Plato, philosophy had revolted against the +degradation of the Divine character by ancient legend. It had +taught for ages the unity of the mysterious Power or Goodness +which lies behind the shifting scene of sense. Moreover, +philosophy for generations had deserted the heights of speculative +inquiry, and addressed itself to the task of applying the +spiritual truth which the schools had won to the problems of +practical religion and human life. Alike in Cicero, in Seneca, +in Plutarch, and M. Aurelius, there are conceptions of God and +the worship due to Him, of prayer, of the relation of conduct +to religion, which seem irreconcilable with conformity to the +old religion of Rome. How could a man, nourished on such +spiritual ideas and refined by a thousand years of growing +culture, take part in a gross materialistic worship, and even +gallantly defend it against all assailants? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The conformity of highly instructed minds to ancient +systems which their reason has outgrown is not always to be +explained by the easy imputation of dishonesty. And that +explanation is even less admissible in ancient than in modern +times. Roman religion did not demand any profession of faith +in any theory of the unseen; all it required was ceremonial +purity and exactness. And the Roman world was never +scandalised by the spectacle of a notorious sceptic or libertine +holding the office of chief pontiff. If a man were more +scrupulous himself, philosophy, whether of the Porch or the +Academy, came to his aid. It would tell him that frail +<span class="tei tei-pb" id="page545">[pg 545]</span><a name="Pg545" id="Pg545" class="tei tei-anchor"></a>humanity, unable to comprehend the Infinite God, had parcelled +out and detached his various powers and virtues, which it +adored under material forms according to its varying needs.<a id="noteref_2806" name="noteref_2806" href="#note_2806"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2806</span></span></a> +Or it found a place for all the gods of heathendom, as +ministering or mediating spirits in the vast abyss which +separates us from the unapproachable and Infinite Spirit.<a id="noteref_2807" name="noteref_2807" href="#note_2807"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2807</span></span></a> If +the legends which had gathered around the popular gods +offended a tender moral sense, men were taught that the +apparent grossness was an allegorical husk, or a freak of poetic +fancy which concealed a wholesome truth. Thus a pantheist +or monotheist, who would never have created such a religious +system for himself, was trained to cultivate a double self in +matters of religion, to worship reverently with the crowd, and +to believe with Zeno or with Plato. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The heathen champion in the dialogue of Minucius Felix +maintains that, in the dimness and uncertainty of things, +the safest course is to hold fast to the gods of our fathers.<a id="noteref_2808" name="noteref_2808" href="#note_2808"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2808</span></span></a> +The inclination of the sceptic was fortified by the conservative +instinct of the Latin race and its love of precedent and +precision of form. Moreover the religion of Numa was +probably more than any other involved and intertwined with +the whole life of the people. It penetrated the whole fabric +of society; it consecrated and dignified every public function, +and every act or incident of private life. To desert the +ancient gods was to cut oneself off from Roman society, as the +Christians were sternly made to feel. No established Church +in modern Christendom has probably ever so succeeded in +identifying itself with the national life in all its aspects. +Alike under the Republic and under the Empire, religion was +inseparable from patriotism. The imperial pontiff was bound +to watch over the purity and continuity of the Latin rites. He +might be a scoffer like Nero, or a spiritually-minded Stoic like +M. Aurelius, an Isiac devotee like Commodus, or devoted to the +Syrian worships like the Oriental princes of the third century. +But he took his duties seriously. He would dance with the Salii, +<span class="tei tei-pb" id="page546">[pg 546]</span><a name="Pg546" id="Pg546" class="tei tei-anchor"></a>or accept with gratitude the mastership of the Arval brotherhood, +or order a <span class="tei tei-hi"><span style="font-style: italic">lectisternium</span></span> to ward off a pestilence or a menacing +invasion. The imperial colleges still held their meetings on +the eve of the revolution of Theodosius. Antiquarian nobles +still discussed nice questions of ritual in the reign of Honorius. +At the end of the fifth century the Lupercalia were still +celebrated with coarse, half-savage rites which went back to the +prehistoric times.<a id="noteref_2809" name="noteref_2809" href="#note_2809"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2809</span></span></a> The imperial policy, founded by Augustus, +no doubt inspired much of this conformity. But old Roman +sentiment, the passion expressed with such moving eloquence +by Symmachus, to feel himself in touch with a distant past<a id="noteref_2810" name="noteref_2810" href="#note_2810"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2810</span></span></a> +through a chain of unbroken continuity, was the great support +of the State religion in the fourth century as in the first. Yet, +among the great nobles who were its last champions—Flavianus, +Praetextatus, or Volusianus—there was a spiritual craving for +which the religion provided little satisfaction. They sought it +in the rites and mysteries of Eastern lands which had little in +common with the old Roman religious sentiment. In these +alien rites they found a new religious atmosphere. The priest, +set apart from the world, with his life-long obligations and the +daily offices in the shrine, becomes in some way a minister +to the spiritual life of his flock. Instead of cold ceremonial +observance, ecstatic emotion is aroused, often to a degree which +was perilous to character. Through a series of sacraments, with +ascetic preparation for them, the votary rose under priestly +guidance to some vision of the eternal world, with a new +conception of sin; this life and the next were linked in a moral +sequence, with tremendous issues of endless beatitude or endless +degradation. In a temple of Magna Mater, Isis, or Mithra in +the reign of Julian, we are far away from the worship of the +Lares and the offering of a heifer to Dea Dia in the grove on +the Tiber. We are travelling towards the spiritual mystery +and sacramental consolations of the mediaeval Church. +</p> +</div><hr class="page" /><div class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em"> +<span class="tei tei-pb" id="page547">[pg 547]</span><a name="Pg547" id="Pg547" class="tei tei-anchor"></a> +<a name="toc37" id="toc37"></a><a name="pdf38" id="pdf38"></a> +<h2 class="tei tei-head" style="text-align: center; margin-bottom: 2.88em; margin-top: 2.88em"><span style="font-size: 144%">CHAPTER IV</span></h2> + +<h2 class="tei tei-head" style="text-align: center; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">MAGNA MATER</span></h2> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The earliest invader from the East of the sober decorum of +old Roman religion, and almost the last to succumb, was +Magna Mater of Pessinus. There is no pagan cult which S. +Augustine, and many of the Fathers before him, assail with +such indignant contempt as hers.<a id="noteref_2811" name="noteref_2811" href="#note_2811"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2811</span></span></a> And indeed it was long +regarded with suspicion by old Romans of the cultivated class. +For generations after her reception on the Palatine, no Roman +was permitted to enter her official service. But there was +something in that noisy and bloody ritual, and in the cruel, +ascetic sacrifice of its devotees, which exercised an irresistible +power over the imagination of the vulgar; and even Lucretius +felt a certain imaginative awe of the tower-crowned figure +drawn by lions and adored by the cities of many lands.<a id="noteref_2812" name="noteref_2812" href="#note_2812"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2812</span></span></a> +Varro, who probably had no great love for the un-Roman +ritual, found a place for the Phrygian goddess in his théodicée.<a id="noteref_2813" name="noteref_2813" href="#note_2813"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2813</span></span></a> +Her baptism of blood in the taurobolium was a rite of such +strange enthralling influence that it needed all the force of the +Christian Empire to abolish it. And on many of the last +inscriptions of the fourth century the greatest names in the +Roman aristocracy leave the record of their cleansing in the +curious phrase <span class="tei tei-hi"><span style="font-style: italic">renatus in aeternum</span></span>.<a id="noteref_2814" name="noteref_2814" href="#note_2814"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2814</span></span></a> In his youth S. Augustine +had seen processions of effeminate figures with dripping locks, +painted faces, and soft womanish bearing, passing along the +streets of Carthage, and begging alms of the crowd. His +horror at the memory of the scene probably springs almost +<span class="tei tei-pb" id="page548">[pg 548]</span><a name="Pg548" id="Pg548" class="tei tei-anchor"></a>as much from the manly instincts of the Roman as from +the detestation of the Christian moralist for a debasing +superstition.<a id="noteref_2815" name="noteref_2815" href="#note_2815"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2815</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +But S. Augustine knew well the power of the superstition. +For more than 600 years the Great Mother had been enthroned +on the Palatine; for more than 300 years she had captivated +the remotest provinces of the West.<a id="noteref_2816" name="noteref_2816" href="#note_2816"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2816</span></span></a> In the terror of the +Second Punic War, 204 <span class="tei tei-hi"><span style="font-size: 75%">B.C.</span></span>, she had been summoned by +solemn embassy from her original home at Pessinus in Galatia. +In obedience to a sibylline command, the Roman youth +with purest hands, together with the Roman matrons, had +welcomed her at Ostia.<a id="noteref_2817" name="noteref_2817" href="#note_2817"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2817</span></span></a> The ship which bore her up the +Tiber,<a id="noteref_2818" name="noteref_2818" href="#note_2818"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2818</span></span></a> when it grounded on a shoal, had been sent forward +on its way, to vindicate her calumniated virtue, by the touch +of a virgin of the Claudian house.<a id="noteref_2819" name="noteref_2819" href="#note_2819"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2819</span></span></a> A decree of the Senate +in 191 <span class="tei tei-hi"><span style="font-size: 75%">B.C.</span></span> had given the strange goddess a home on the +Palatine, hard by the shrine of Apollo; and the great +Megalesian festival in April was founded.<a id="noteref_2820" name="noteref_2820" href="#note_2820"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2820</span></span></a> But the foreign +character of the cult was long maintained. It was a time +when the passion for religious excitement was in the air, and +when its excesses had to be restrained by all the forces of the +State. No Roman was permitted to accept the Phrygian +priesthood for a century after the coming of the Great +Mother.<a id="noteref_2821" name="noteref_2821" href="#note_2821"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2821</span></span></a> But towards the end of the Republic, the goddess +had captured all imaginations, and her priests and symbols +meet us in all the poets of the great age.<a id="noteref_2822" name="noteref_2822" href="#note_2822"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2822</span></span></a> Augustus restored +her temple; some of his freedmen were among her priests;<a id="noteref_2823" name="noteref_2823" href="#note_2823"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2823</span></span></a> +Livia is pictured with the crown of towers upon her brow.<a id="noteref_2824" name="noteref_2824" href="#note_2824"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2824</span></span></a> +Then came a long interval, till the death of Nero, during +which the Phrygian goddess is hardly heard of.<a id="noteref_2825" name="noteref_2825" href="#note_2825"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2825</span></span></a> With the +accession of the Flavians the eastern cults finally entered on +a long and unchallenged reign. Vespasian restored the temple +of the Great Mother at Herculaneum, which had been thrown +<span class="tei tei-pb" id="page549">[pg 549]</span><a name="Pg549" id="Pg549" class="tei tei-anchor"></a>down by an earthquake.<a id="noteref_2826" name="noteref_2826" href="#note_2826"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2826</span></span></a> In the reign of Trajan her worship +had penetrated to the Spanish peninsula,<a id="noteref_2827" name="noteref_2827" href="#note_2827"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2827</span></span></a> and she is found, +along with other Eastern deities, in the towns of the new +province of Dacia.<a id="noteref_2828" name="noteref_2828" href="#note_2828"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2828</span></span></a> The first glimpses of the taurobolium +appear before the middle of the second century, and the goddess +figures on the coins of Antoninus Pius.<a id="noteref_2829" name="noteref_2829" href="#note_2829"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2829</span></span></a> A taurobolium +for that emperor was offered <span class="tei tei-q">“with intention”</span> at Lyons in +160 <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span>,<a id="noteref_2830" name="noteref_2830" href="#note_2830"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2830</span></span></a> and there are several dedications to Magna Mater +in the same reign made by colleges of the <span class="tei tei-hi"><span style="font-style: italic">Dendrophori</span></span> at Ostia.<a id="noteref_2831" name="noteref_2831" href="#note_2831"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2831</span></span></a> +Tertullian tells how a high priest of Cybele vainly offered his +blood for the safety of M. Aurelius, seven days after the Emperor +had died in his quarters on the Danube.<a id="noteref_2832" name="noteref_2832" href="#note_2832"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2832</span></span></a> It does not fall +within the scope of our present inquiry to trace the immense +popularity of the worship under the princes of the third +century. That was the period of the great triumph of the +spiritual powers of the East. At the end of the fourth century +the Great Mother and Mithra were in the van of the pagan +resistance to the religious revolution of Theodosius and his +sons.<a id="noteref_2833" name="noteref_2833" href="#note_2833"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2833</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The worship of Cybele, coming from the same regions as the +Trojan ancestors of Rome, was at first a patrician cult.<a id="noteref_2834" name="noteref_2834" href="#note_2834"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2834</span></span></a> +Members of the proudest houses bore a part in welcoming her +to a place in the Roman pantheon.<a id="noteref_2835" name="noteref_2835" href="#note_2835"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2835</span></span></a> Yet, as we have seen, +Romans were for generations forbidden to enrol themselves +among her effeminate priesthood. By a curious contradiction +of sentiment, people were fascinated by the ritual, while they +despised the celebrants. The legend which was interpreted by +Stoic and Neoplatonist as full of physical or metaphysical +meanings,<a id="noteref_2836" name="noteref_2836" href="#note_2836"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2836</span></span></a> had also elements of human interest which appealed +to the masses, always eager for emotional excitement. The love +of the Great Mother for a fair youth, his unfaithfulness, and +penitential self-mutilation under the pine-tree; the passionate +mourning for lost love, and then the restoration of the self-made +victim, attended by a choir of priests for ever, who had made +<span class="tei tei-pb" id="page550">[pg 550]</span><a name="Pg550" id="Pg550" class="tei tei-anchor"></a>the same cruel sacrifice<a id="noteref_2837" name="noteref_2837" href="#note_2837"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2837</span></span></a>—all this, so alien to old Roman +religious sentiment, triumphed over it in the end by novelty +and tragic interest. The legend was developed into a drama, +which, at the vernal festival of the goddess, was produced +with striking, if not artistic, effect. On the first day the +Dendrophori bore the sacred tree, wreathed with violets, to +the temple. There was then a pause for a day, and, on the +third, the priests, with frantic gestures and dishevelled hair, +abandoned themselves to the wildest mourning, lacerating their +arms and shoulders with wounds, from which the blood flowed +in torrents. Severe fasting accompanied these self-inflicted +tortures. Then came a complete change of sensation. On the +day called Hilaria the votaries gave themselves up to ecstasies +of joy, to celebrate the restoration of Attis. On the last day +of the festival a solemn procession took its way to the brook +Almon, to bathe the goddess in its waters.<a id="noteref_2838" name="noteref_2838" href="#note_2838"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2838</span></span></a> The sacred stone, +brought originally from her home in Asia, and the most sacred +symbol of the worship, wrapped in robes, was borne upon a +car with chants and music, and that gross, unabashed +naturalism which so often shocks and surprises us in pagan +ritual till we trace it to its source. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The government long treated the cult of Cybele as a foreign +worship.<a id="noteref_2839" name="noteref_2839" href="#note_2839"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2839</span></span></a> The title of its great festival is Greek. Yet before +the close of the Republic, Romans are found enrolled in its +priesthoods and sacred colleges, and long lists of these official +votaries can be gathered from the inscriptions of the imperial +period. The archigallus, or high priest, appears often on the +Italian and provincial monuments. He is found at Merida, +Capua, Ostia, and Lyons, in Numidia and Portugal.<a id="noteref_2840" name="noteref_2840" href="#note_2840"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2840</span></span></a> He must +have performed his part at many a taurobolium, crowned with +laurel wreaths, wearing his mitre and ear-rings and armlets, with +the image of Attis on his breast.<a id="noteref_2841" name="noteref_2841" href="#note_2841"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2841</span></span></a> The names of the ordinary +priests abound, from the freedman of the house of Augustus to +the great nobles of the reign of Theodosius and Honorius.<a id="noteref_2842" name="noteref_2842" href="#note_2842"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2842</span></span></a> The +priesthood was sometimes held for life, or for a long term of years. +<span class="tei tei-pb" id="page551">[pg 551]</span><a name="Pg551" id="Pg551" class="tei tei-anchor"></a>A priest at Salonae in Dalmatia had punctually performed the +sacred offices for seventeen years.<a id="noteref_2843" name="noteref_2843" href="#note_2843"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2843</span></span></a> Women were naturally +admitted to the priesthood of a cult whose central interest was +a woman’s love and grief. Sometimes they are lowly freedwomen +with Greek names, sometimes they bear the proudest +names in the Roman aristocracy.<a id="noteref_2844" name="noteref_2844" href="#note_2844"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2844</span></span></a> The Dendrophori, who on +festive days bore the sacred tree, formed a religious college, and +their record appears on many monuments of Italian and provincial +towns—Como, Ostia, and Cumae, Caesarea (Afr.), Valentia, +and Lyons.<a id="noteref_2845" name="noteref_2845" href="#note_2845"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2845</span></span></a> Other colleges were the Cannophori and Cernophori, +the keepers of the mystic symbols.<a id="noteref_2846" name="noteref_2846" href="#note_2846"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2846</span></span></a> The chanters, +drummers, and cymbal players were indispensable at great ceremonial +scenes, such as the taurobolium,<a id="noteref_2847" name="noteref_2847" href="#note_2847"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2847</span></span></a> and were arranged in +graded ranks. Of a lower degree were the vergers and apparitors, +who watched over the chapels of the goddess.<a id="noteref_2848" name="noteref_2848" href="#note_2848"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2848</span></span></a> And, lastly, there +were the simple worshippers, who also formed themselves into +guilds, with all the usual officers of such corporations. This +cult, like so many others, existed not only for ceremonial rite, +but for fellowship and social exhilaration, and, through its +many gradations of religious privilege, it must have drawn vast +numbers into the sacred service in the times of the Empire. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +But the pages of Apuleius, and other authorities, show us +that, beside the official clergy and collegiate members, there +were, as happens to all popular religions, a mass of unlicensed +camp followers and mere disreputable vagrants, who used the +name of the Great Mother to exploit the ignorant devotion +and religious excitability of the rustic folk. The romance of +Apuleius, as Dr. Mahaffy has suggested, is probably derived +from earlier sources, and dressed up to titillate the prurient +tastes of a degraded society.<a id="noteref_2849" name="noteref_2849" href="#note_2849"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2849</span></span></a> Yet its pictures of country life +in Thessaly, although they may not be always locally accurate, +can hardly be purely imaginative. The scenes may not be +always Thessalian, but that they are in the main true pictures +of country life in the Antonine age may be proved from other +authorities. Apuleius was too careful an artist to sever himself +<span class="tei tei-pb" id="page552">[pg 552]</span><a name="Pg552" id="Pg552" class="tei tei-anchor"></a>altogether from the actual life of his time. And what a picture +it is! The air positively thrills with daemonic terror and +power. Witches and lewd sorceresses abound; the solitary +inn has its weird seductions; the lonely country cottage has +its tragedy of lawless love or of chaste devotion to the dead. +Brigands in mountain fastnesses divide their far-gathered spoil, +and hold debate on plans of future lawless adventure. Mountain +solitudes, and lonely villages or castles among the woods, are +aroused by the yelping hounds, who start the boar from his +lair, while the faithless traitor places his friend at its mercy. +We meet the travelling cheese merchant, and the noble exile +on his way to Zacynthus. We watch the raid on the banker’s +house at Thebes, and the peasants setting their dogs on the +passing traveller; the insolence of the wandering legionary; +the horrors of the slave prison, with its wasted, starved, and +branded forms; the amours of buxom wives, and the comic concealment +or discovery of lovers, in the manner of Boccaccio. +It is only too certain that the vileness and superstition which +Apuleius has depicted may easily find a parallel on the Roman +stage, or in the pages of Martial. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +In all this social panorama, romantic, amusing, or disgusting, +there is no more repulsive, and probably no truer scene +than that in which the wandering priests of the Syrian goddess +appear. That deity, like many others of Eastern origin, was +often identified with the Great Mother. Apuleius probably +confounded them; the rites of their worships were often the +same, and the picture in Apuleius may be taken to represent +the orgies of many a wandering troop of professed devotees of +the Great Mother in the age of the Antonines.<a id="noteref_2850" name="noteref_2850" href="#note_2850"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2850</span></span></a> The leader +is an old eunuch, with wild straggling locks—a man of the +foulest morals, carrying about with him an image of the goddess, +and levying alms from the superstition of the rustics. He is +attended by a crew worthy of him, wretches defiled with all +the worst vices of the ancient world, and shamelessly parading +their degradation. But they combine a shrewd eye to business +with this wild licence. They know all the arts to catch the +fancy of the mob of clowns, whose grey dull lives and inbred +superstition make them eager for any display which will +intoxicate them with the novelty of a violent sensation. These +<span class="tei tei-pb" id="page553">[pg 553]</span><a name="Pg553" id="Pg553" class="tei tei-anchor"></a>people are on that level where lust and the passion for blood +and suffering readily league themselves with religious excitement. +After a night of moral horrors, the foul brotherhood go +forth in various costume to win the largesses of the countryside. +With painted cheeks and robes of white or yellow, +crossed with purple stripes, their arms bared to the shoulder, +and carrying swords or axes, they dance along wildly to the +sound of the flute.<a id="noteref_2851" name="noteref_2851" href="#note_2851"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2851</span></span></a> With obscene gesticulation and discordant +shrieks they madly bite their arms or lacerate them +with knives. One of the band, as if seized with special +inspiration, heaving and panting under the foul afflatus, shrieks +out the confession of some sin against the holy rites, and claims +the penalty from his own hands.<a id="noteref_2852" name="noteref_2852" href="#note_2852"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2852</span></span></a> With hard knotted scourge +he belabours himself, while the blood flows in torrents. At +last the cruel frenzy exhausts itself, and obtains its reward in +the offerings of the spectators. Fine flour and cheese, milk +and wine, coins of copper and silver, are eagerly showered upon +the impostors, and as eagerly gathered in.<a id="noteref_2853" name="noteref_2853" href="#note_2853"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2853</span></span></a> Surprised in +frightful orgies of vice, the scoundrels have at last to retreat +before the outraged moral sense of the villagers. They decamp +during the night, and on the morrow once more find comfortable +quarters in the house of a leading citizen who is devoted to +the service of the gods, and blind to the imposture of their +professing ministers.<a id="noteref_2854" name="noteref_2854" href="#note_2854"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2854</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The episode in Apuleius suggests some curious questions as +to the moral effect of these emotional cults. That in their +early stages they had no elevating moral influence,—nay, that +their votaries might combine a strict conformity to rite with +great looseness of life,—is only too certain. The Delias and +Cynthias of the poets, who kept the fasts of Isis, were assuredly +not models of virtue. The assumption of the tonsure and +linen habit by a debauchee like Commodus does not reassure +us. Yet princes of high character in the second and the +third centuries lent the countenance of imperial power to the +worships of the East.<a id="noteref_2855" name="noteref_2855" href="#note_2855"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2855</span></span></a> And the Mother of the Gods found +her last and most gallant defenders among great nobles of +high repute and sincere pagan piety in the last years of +<span class="tei tei-pb" id="page554">[pg 554]</span><a name="Pg554" id="Pg554" class="tei tei-anchor"></a>heathenism in the West. It was a strange transformation. +Yet the problem is not perhaps insoluble. A religion may +deteriorate as its authority over society becomes more assured +with age. But, in times of moral renovation, and in the face +of powerful spiritual rivalries, a religion may purge itself of +the impurities of youth. Religious systems may also be +elevated by the growing moral refinement of the society to +which they minister. It is only thus that we can explain the +undoubted fact that the Phrygian and Egyptian worships, +originally tainted with the grossness of naturalism, became +vehicles of a warm religious emotion, and provided a stimulus +to a higher life. The idealism of humanity, by a strange +alchemy, can marvellously transform the most unpromising +materials. And he would make a grave mistake who should +treat the Isis and Osiris, the Mater Deum or the Attis, of +the reign of Augustus as representing the same ideals in the +reign of Gratian. But these Eastern cults contained a germ, +even in their earliest days, of their great future development +and power. The old religion of Latium, along with much +that was sound and grave and fortifying to character, was also +hard and cold and ceremonial. It could mould and consecrate +a militant and conquering state; it did little to satisfy the +craving for moral regeneration or communion with a Higher +Power. It could not appease the sense of error and frailty +by ghostly comfort and sacramental absolution. It was, moreover, +wanting in that warmth of interest and sympathy, linking +the human and Divine, which has helped to make Christianity +the religion of Western civilisation, and which in a feeble adumbration +made the paganism of the East a momentary rival of +the Church. These Eastern cults, often originating in gross +symbolism of the alternations and recurring processes of +nature,<a id="noteref_2856" name="noteref_2856" href="#note_2856"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2856</span></span></a> often arousing a dangerous excitability and an unregulated +emotion, yet contained the germ of a religious spirit +far more akin to ours than the old austere Latin creed. A +divine death and restoration, the alternation of joy and sorrow +at a divine event, instinct with human interest, calming +expiation and cleansing from the sins which burdened the +conscience,—above all, the hope of a coming life, stamped on +the imagination by symbol and spectacle,—these were the +<span class="tei tei-pb" id="page555">[pg 555]</span><a name="Pg555" id="Pg555" class="tei tei-anchor"></a>elements which, operating on imperious religious yearnings, +gave a fresh life to paganism, and prepared or deferred the +victory of the Church. The religion of the Great Mother +seems at first sight to offer the poorest promise of any moral +message or spiritual support. It expressed at first the feelings +of rude rustics at the recurring mortality and resurrection of +material life in the order of the seasons. The element of human +feeling which it contained was grossly expressed in bloody +rites of mutilation. This cult was often defiled and disgraced +by a crew of effeminate and lustful impostors. Yet the Thessalian +villagers in Apuleius, who chased these vagabonds from +their fields, evidently expected something better from them. +They despised the foul hypocrites, but they did not cease to +believe in their religion. The spiritual instinct of humanity +triumphed, as it has so often done, over the vices of a historical +system, extracted the good in it, rejected the evil, and +made it an organ of some sort of spiritual life. Thus the Great +Mother became the Mother of all, enthroned beside the Father +of gods and men. She wears the chaste honours of the Virgin +Goddess. Attis and her love for Attis are similarly transformed. +In the syncretism of the age, which strove to gather +up all the forces of heathenism and make them converge +towards a spiritual unity, Magna Mater and Attis leagued +their forces with the conquering Mithra.<a id="noteref_2857" name="noteref_2857" href="#note_2857"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2857</span></span></a> In the taurobolium +there was developed a ritual, in which, coarse and materialistic +as it was, paganism made, in however imperfect form, its +nearest approach to the religion of the Cross. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The greatest and most impressive rite in the worship of +Cybele was the taurobolium. There was none which so +excited the suspicion and indignation of the Christian apologists, +from Tertullian to Prudentius, because in its ceremony of the +cleansing blood, and in its supposed effects in moral regeneration +and remission of sins, it seemed invented by the ingenuity +of daemons to be a travesty of the sacrifice on Calvary.<a id="noteref_2858" name="noteref_2858" href="#note_2858"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2858</span></span></a> It is +<span class="tei tei-pb" id="page556">[pg 556]</span><a name="Pg556" id="Pg556" class="tei tei-anchor"></a>possible that the last champions of the ancient cults may +have had some such defiant purpose when they inscribed, in +the record of their cleansing, the words <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">in aeternum renatus</span></span>.”</span> +But in its origin there can be no doubt that the rite was +purely heathen. Its appearance in the Phrygian ceremonial +is comparatively late. The worship of Magna Mater was +essentially an orgiastic cult, and theologically arid. But the +syncretism of the second and third centuries came to its +support. And the worships of Persia, Syria, and Phrygia were +ready to coalesce, and to borrow from one another symbols and +doctrines which gave satisfaction to the spiritual wants of +the time. The taurobolium, with its ideas of cleansing and +immortality, passed in the Antonine age from the worship of +Anaitis of Cappadocia to the worship of Magna Mater, and +gave the Great Mother a new hold upon the religious consciousness. +In the earlier votive tablets the name of the rite is +<span class="tei tei-hi"><span style="font-style: italic">tauropolium</span></span>. Anaitis had been identified with the Artemis +Tauropolus of Brauron, whose legend, by popular etymology, +came to be identified, as Milesian exploration spread in the +Euxine, with the cult of the cruel goddess of the Tauric +Chersonese.<a id="noteref_2859" name="noteref_2859" href="#note_2859"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2859</span></span></a> And by another etymological freak and the +change of a letter, we arrive at the bull-slaughtering rite of +the later Empire. Whether the taurobolium ever became +part of the service of Mithra is a disputed point.<a id="noteref_2860" name="noteref_2860" href="#note_2860"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2860</span></span></a> Certainly +the syncretistic tendency of the age, the fact that the most +popular Mithraist symbol was the slaying of the mystic bull, +and the record of the taurobolium on so many inscriptions +dedicated to Mithra, would prepare us for the conclusion that +the rite was in the end common to the Persian and the +Phrygian deities. Whatever may be the truth on this point, +the two worships, in the last ages of heathenism in the West, +were close allies. Attis tended more and more to become a +solar deity in the age which culminated in the sun-worship +of Julian.<a id="noteref_2861" name="noteref_2861" href="#note_2861"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2861</span></span></a> Heliolatry, the last refuge of monotheism in +heathendom, which refused to accept the religion of Galilee, +swept all the great worships of strong vitality into its system, +<span class="tei tei-pb" id="page557">[pg 557]</span><a name="Pg557" id="Pg557" class="tei tei-anchor"></a>softened their differences, accentuated their similarities, by +every effort of fancy, false science, or reckless etymology, and +in the end, <span class="tei tei-q">“Sol invictus”</span> and Mithra were left masters of +the field. But Magna Mater, however originally unworthy, +shared in the victory. If she could lend the support of an +accredited clergy, recognised for ages by the State, and the +impressive rite of the bloody baptism, Mithra, on the other +hand, had a moral and spiritual message, an assurance of a +future life, and an enthralling force of mystic and sacramental +communion, which made his alliance even more valuable. The +Great Mother, indeed, admitted women to the ranks of her clergy, +while the rites of Mithra probably excluded them.<a id="noteref_2862" name="noteref_2862" href="#note_2862"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2862</span></span></a> And thus +a Fabia Aconia Paulina, while her husband, Vettius Agorius +Praetextatus, could inscribe himself <span class="tei tei-q">“pater patrum,”</span> had no +Mithraist grade which she could place beside her consecration +to Hecate and the Eleusinian goddesses.<a id="noteref_2863" name="noteref_2863" href="#note_2863"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2863</span></span></a> But the pair were +united in the sacrament of the taurobolium. And the Great +Mother probably never had purer or sincerer devotees. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +When the taurobolium was first introduced into the West +is uncertain.<a id="noteref_2864" name="noteref_2864" href="#note_2864"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2864</span></span></a> The earliest monument belongs to <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span> 134 in +the reign of Hadrian, when the ceremony seems to be connected +with the Celestial Venus. The most famous inscription, which +connects the rite with the Great Mother, is of the year 160 +<span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span>, when one L. Aemilius Carpus, an Augustalis, and a member +of the college of the Dendrophori at Lyons, had the ceremony +performed <span class="tei tei-q">“for the safety”</span> of Antoninus Pius and the imperial +house.<a id="noteref_2865" name="noteref_2865" href="#note_2865"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2865</span></span></a> The rite was celebrated at the command of the goddess, +or on the inspired advice of the priest.<a id="noteref_2866" name="noteref_2866" href="#note_2866"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2866</span></span></a> It took place generally +in early spring, and was often prolonged over three or four days.<a id="noteref_2867" name="noteref_2867" href="#note_2867"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2867</span></span></a> +It was a costly rite, and the expense was sometimes borne by +the community, who made an offertory for the purpose.<a id="noteref_2868" name="noteref_2868" href="#note_2868"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2868</span></span></a> The +ceremony was superintended by the xvviri, and attended by a +great concourse of the people, with the magistrates at their +<span class="tei tei-pb" id="page558">[pg 558]</span><a name="Pg558" id="Pg558" class="tei tei-anchor"></a>head. It is needless to describe again the scene, so well known +from the verses of Prudentius, in which the consecrated bull +is with solemn forms slaughtered on a high-raised platform, and +bathes with the streams of his blood the votary placed in a +trench below.<a id="noteref_2869" name="noteref_2869" href="#note_2869"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2869</span></span></a> The rite was believed to impart some sort of +strength and purification, the effect of which lasted for twenty +years, when the sacrament was often renewed. It was, as we +have seen, sometimes performed <span class="tei tei-q">“with intention,”</span> for the reigning +emperor and his house,<a id="noteref_2870" name="noteref_2870" href="#note_2870"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2870</span></span></a> and furnishes another example of +the manner in which religion was employed to buttress the +power of the Caesars. A considerable number of monuments +in Italy and the provinces commemorate, in a phrase perhaps +borrowed from the Church, the gratitude of one <span class="tei tei-q">“born again +to eternal life.”</span> It is probable that the coarse ritual often +expressed only an external and materialistic conception of +religious influence. On the other hand, following upon, or +closely connected with initiation into the mysteries of Mithra, +it may easily have become a symbol of moral and spiritual +truth, or at any rate a record of moral aspiration. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +For, indeed, in the syncretism and monotheistic drift of the +age, the more powerful worships lost the hardness of their +original lines and tended to absorption and assimilation. +There was little strife or repulsion among these cults; they +borrowed freely legends and ritual practice from one another; +even characteristic insignia were interchanged. The legend +and tone of the Cybele worship naturally linked her with +others sprung from the same region, such as the Syrian goddess, +Celestial Venus, and Bellona.<a id="noteref_2871" name="noteref_2871" href="#note_2871"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2871</span></span></a> Fanaticism, self-mutilation, +expiation by blood, were the common bond between them. +The fierce goddess of Cappadocia, who had visited Sulla in a +dream, was probably first introduced to Roman devotion in his +time. Her dark-robed priests and priestesses were familiar +figures in the Augustan age, gashing themselves like the Galli of +Magna Mater, catching the blood in shields, and dashing it +over their train of followers who believed in its powers of +expiation. But Magna Mater, as her name promises, assumed +a milder character, and was identified sometimes with Maia, +<span class="tei tei-pb" id="page559">[pg 559]</span><a name="Pg559" id="Pg559" class="tei tei-anchor"></a>Ops, and Minerva; sometimes with Demeter, Bona Dea, and +Fauna, as Attis was identified with Hercules.<a id="noteref_2872" name="noteref_2872" href="#note_2872"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2872</span></span></a> In the last age +the great goddess became the universal Mother, full of tenderness +and grace, and giving peace through her cleansing rites. +Hers is, along with the cults of Isis and Mithra, which will +next claim our attention, an example of the process of Divine +evolution, by which, in the painful progress of humanity, the +crude efforts of religious symbolism are purged and elevated. +It is an example of the way in which the human spirit, refusing +to break with its past, sometimes succeeds, if only for a +time, in putting new wine into old bottles. +</p> + +</div><hr class="page" /><div class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em"> +<span class="tei tei-pb" id="page560">[pg 560]</span><a name="Pg560" id="Pg560" class="tei tei-anchor"></a> +<a name="toc39" id="toc39"></a><a name="pdf40" id="pdf40"></a> +<h2 class="tei tei-head" style="text-align: center; margin-bottom: 2.88em; margin-top: 2.88em"><span style="font-size: 144%">CHAPTER V</span></h2> + +<h2 class="tei tei-head" style="text-align: center; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">ISIS AND SERAPIS</span></h2> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The worship of Isis and Serapis, reckoning from the day when +it established itself in the port of Athens, had a reign of more +than seven centuries over the peoples of Europe. Its influence +in the western provinces of the Empire and in the capital may +be roughly said to cover a period of 500 years. It was not, +indeed, the old native worship of the valley of the Nile which +won such an empire over cultivated intellects from Chaeronea +to the Thames. The ancient Egyptian worship underwent vast +transformations in the crucible of all creeds at Alexandria. +It was captured and utilised for political purposes by the +Ptolemies.<a id="noteref_2873" name="noteref_2873" href="#note_2873"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2873</span></span></a> It was linked with the most spiritual forces of +Hellenic piety at Eleusis and Delphi;<a id="noteref_2874" name="noteref_2874" href="#note_2874"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2874</span></span></a> it was transformed by +the subtle syncretism of later Greek philosophy; and, through +the secretaries of embassies, and the Egyptian slaves and +merchants who poured into the ports of southern Italy in the +second century <span class="tei tei-hi"><span style="font-size: 75%">B.C.</span></span>, it stole or forced itself into the chapels of +great houses at Rome, till, in the end, emperors were proud to +receive its tonsure, to walk in the processions, and to build +and adorn Egyptian temples.<a id="noteref_2875" name="noteref_2875" href="#note_2875"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2875</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Isiac worship had conquered the Greek world before it +became a power in Italy. In the fourth century <span class="tei tei-hi"><span style="font-size: 75%">B.C.</span></span> traders +from the Nile had their temple of Isis at the Peiraeus;<a id="noteref_2876" name="noteref_2876" href="#note_2876"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2876</span></span></a> in the +third century the worship had been admitted within the walls +of Athens.<a id="noteref_2877" name="noteref_2877" href="#note_2877"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2877</span></span></a> About the same time the goddess had found a +<span class="tei tei-pb" id="page561">[pg 561]</span><a name="Pg561" id="Pg561" class="tei tei-anchor"></a>home at Ceos, and Delos, at Smyrna and Halicarnassus, and +on the coasts of Thrace.<a id="noteref_2878" name="noteref_2878" href="#note_2878"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2878</span></span></a> She was a familiar deity at +Orchomenus and Chaeronea for generations before Plutarch +found in her legends a congenial field for the exposition of +his concordat between philosophy and myth. Nor need we +wonder at his choice of the Egyptian cults. For the Isis and +Osiris of Greek and Italian lands were very different objects +of devotion from the gods who bore those names in Egyptian +legend.<a id="noteref_2879" name="noteref_2879" href="#note_2879"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2879</span></span></a> From the seventh century <span class="tei tei-hi"><span style="font-size: 75%">B.C.</span></span> Greeks from the +Asiatic coast had been securely settled at the mouth of the +Nile.<a id="noteref_2880" name="noteref_2880" href="#note_2880"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2880</span></span></a> Greek mercenaries had served in the Egyptian armies +in the southern deserts; and Greek half-breeds had long +amused and cajoled travellers from Miletus or Halicarnassus, +as interpreters and guides to the scenes of immemorial interest. +When Herodotus visited the country, the identity of Greek +and Egyptian gods was a long accepted fact.<a id="noteref_2881" name="noteref_2881" href="#note_2881"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2881</span></span></a> From the fifth +century <span class="tei tei-hi"><span style="font-size: 75%">B.C.</span></span> the Egyptian Trinity of Isis, Osiris, and Horus had +found counterparts in Demeter, Dionysus, and Apollo. The +campaign of the Athenian fleet in 460 probably hastened and +confirmed the process of syncretism,<a id="noteref_2882" name="noteref_2882" href="#note_2882"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2882</span></span></a> and crowds of travellers, +steeped in Orphic and Pythagorean mysticism, returned from +the valley of the Nile to spread the doctrine of a common +faith. After the foundation of Alexandria the theory became +a propaganda. The first Ptolemy strove to unite the two +races under his sway by an eclecticism of which Alexandria +was the focus for seven centuries. He found skilful allies +in Manetho, the Egyptian priest who had written a treatise +on the inner meaning of the myths, and in Timotheus, a +scion of the Eumolpidae of Eleusis.<a id="noteref_2883" name="noteref_2883" href="#note_2883"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2883</span></span></a> The Orphic and Dionysiac +mysticism was leagued with the Isiac worship. The legend +of Egypt was recast. A new deity was introduced, who +was destined to have a great future in all lands under the +Roman sway. The origin of Serapis is still a mystery<a id="noteref_2884" name="noteref_2884" href="#note_2884"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2884</span></span></a> and +the latest critic may have to acquiesce in the confused or +<span class="tei tei-pb" id="page562">[pg 562]</span><a name="Pg562" id="Pg562" class="tei tei-anchor"></a>balanced judgment of Tacitus.<a id="noteref_2885" name="noteref_2885" href="#note_2885"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2885</span></span></a> Egyptian archaeologists +claimed him as indigenous at Rhacotis or Memphis, and +construed his name as a compound of Osiris and that of his +earthly incarnation, the bull Apis.<a id="noteref_2886" name="noteref_2886" href="#note_2886"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2886</span></span></a> The more popular tale +was that the first Ptolemy, after repeated visions of the night, +sent envoys to bring him from Sinope, where he was identified +with Pluto, god of the under world. Other traditions connected +him with Seleucia in Cappadocia, or with Babylon.<a id="noteref_2887" name="noteref_2887" href="#note_2887"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2887</span></span></a> +It may be that a false etymology, confounding a hill near +Memphis with the name of Sinope, was the source of the tale +in Tacitus.<a id="noteref_2888" name="noteref_2888" href="#note_2888"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2888</span></span></a> However this may be, Serapis takes the place of +Osiris; they never appear together in inscriptions. The infant +Horus received the Greek sounding name Harpocrates, and +Serapis, Isis, and Harpocrates became the Egyptian Trinity for +Graeco-Roman Society. Anubis, the minister of the Trinity, +was easily identified with Hermes, <span class="tei tei-q">“the conductor of souls”</span> in +Greek legend. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Syncretism and mysticism were great forces at Eleusis, from +which Ptolemy’s adviser Timotheus came. And there all +interest centred in the future life, and in preparation for it +by sacerdotal ritual and moral discipline. The Orphic and +Pythagorean mysticism which traced itself to Egypt or the +remoter East, returned to its sources, to aid in moulding the +cults of Egypt into a worship for the world. A crowd of +ingenious theologians set to work, by means of physical explanation, +wild etymology, and fanciful analogies, to complete +the syncretism. And the final results of their efforts, preserved +in the famous treatise of Plutarch on Isis, is a trinitarian +monotheism, with an original dualism of the good and evil +principles.<a id="noteref_2889" name="noteref_2889" href="#note_2889"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2889</span></span></a> But the idea of God, although limited in one +sense by the recognition of a co-ordinate evil power, tends on +the other to become more all-embracing. Serapis is constantly +linked with Jupiter and Sol Invictus in the inscriptions.<a id="noteref_2890" name="noteref_2890" href="#note_2890"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2890</span></span></a> In +the orations of Aristides he becomes the centre of the universe.<a id="noteref_2891" name="noteref_2891" href="#note_2891"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2891</span></span></a> +Isis of the <span class="tei tei-q">“myriad names”</span> tends to absorb all other deities, +<span class="tei tei-pb" id="page563">[pg 563]</span><a name="Pg563" id="Pg563" class="tei tei-anchor"></a>and was addressed by her votaries as <span class="tei tei-q">“Thou who art all.”</span><a id="noteref_2892" name="noteref_2892" href="#note_2892"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2892</span></span></a> +The Isis of the dream of Lucius in Apuleius is the universal +mother, creator of all things, queen of the world of shades, first +of the inhabitants of heaven, in whom all gods have their +unchanging type.<a id="noteref_2893" name="noteref_2893" href="#note_2893"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2893</span></span></a> She is also pre-eminently the power who +can cleanse and comfort, and impart the hope of the life everlasting. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Isiac worship arrived in Italy probably through the +ports of Campania. Puteoli, in particular, was the great +entrepôt for the trade with Alexandria. Foreign merchants, +sailors, and slaves were arriving there every day, and, in the century +between 204 and 100 <span class="tei tei-hi"><span style="font-size: 75%">B.C.</span></span>, more than ten embassies passed +between the Ptolemies and the Roman Senate, with a crowd of +secretaries and servants attached to them.<a id="noteref_2894" name="noteref_2894" href="#note_2894"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2894</span></span></a> There was probably +a temple of Serapis at Puteoli as early as 150 <span class="tei tei-hi"><span style="font-size: 75%">B.C.</span></span>, and the +old temple of Isis at Pompeii, which was thrown down by the +earthquake of 63 <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span>, may probably be referred to the year +105 <span class="tei tei-hi"><span style="font-size: 75%">B.C.</span></span><a id="noteref_2895" name="noteref_2895" href="#note_2895"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2895</span></span></a> But the erection of temples must have been preceded +by a period of less formal and more obscure worship, and we +may perhaps conclude that Isis had established herself in +Southern Italy, at all events early in the second century <span class="tei tei-hi"><span style="font-size: 75%">B.C.</span></span> +Thus, although it was generations before the worship won its +way, in the face of fierce persecution, to an assured place at +Rome, its first appearance coincides with the decay of the +old religion, the religious excitement in the beginning of the +second century <span class="tei tei-hi"><span style="font-size: 75%">B.C.</span></span>, and the immense popular craving for a +more emotional form of worship. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The years at the end of the third and the beginning of +the second century <span class="tei tei-hi"><span style="font-size: 75%">B.C.</span></span> were in Italy years of strange religious +excitement. In 204 the great goddess was brought from +Pessinus.<a id="noteref_2896" name="noteref_2896" href="#note_2896"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2896</span></span></a> In 186 the decree for the suppression of the +Bacchanalian scandal was passed.<a id="noteref_2897" name="noteref_2897" href="#note_2897"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2897</span></span></a> Magna Graecia and Etruria +were the first points assailed by the invasion of the orgiastic +rites. But they soon crept into the capital, with results which +alarmed and shocked old Roman sentiment. At first, an +appearance of asceticism disguised the danger. But the +rites soon gave an opportunity for the wildest licence and for +<span class="tei tei-pb" id="page564">[pg 564]</span><a name="Pg564" id="Pg564" class="tei tei-anchor"></a>political intrigue. 7000 men and women were found to be +implicated, in one way or another, in the movement.<a id="noteref_2898" name="noteref_2898" href="#note_2898"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2898</span></span></a> Within +five years after the great scandal, the apocryphal books of +Numa were unearthed in the grounds of Cn. Terentius on the +Janiculum. The forgery was soon detected, and they were +burnt publicly in the Comitium by the praetor L. Petilius.<a id="noteref_2899" name="noteref_2899" href="#note_2899"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2899</span></span></a> +But it was a suspicious circumstance that the rolls were of +Egyptian papyrus, which had been till then unknown to the +Roman world, and that they contained the dogmas of a +Pythagorean lore which was equally strange. It is almost +certain that, in the same years in which the Dionysiac fanaticism +arrived at Ostia, the Egyptian cults had been brought by +merchants and sailors to Puteoli. Osiris and Dionysus had +long been identified by the Alexandrian theologians; both were +the patrons of mystic rites which, in their form and essence, +had much in common, and the Pythagorean system, combining +so many influences of philosophy and religion in the East and +West, was the natural sponsor of the new worships. It +was perhaps some eclectic Alexandrian, half Platonist, half +Buddhist, devoted to the Isiac worship, yet ready to connect it +with the Dionysiac legends of Delphi, Cithaeron, and Eleusis, +who penned the secret scrolls, and buried them in the garden +on the Janiculum. The movement was setting in which, so +often repulsed by the force of government and conservative +feeling, was destined to have enormous influence over the last +three centuries of paganism in the West. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It has been plausibly suggested that the ease and completeness +with which the Bacchanalian movement was suppressed +in 186 <span class="tei tei-hi"><span style="font-size: 75%">B.C.</span></span> was due to the diversion of religious interest to the +Egyptian mysteries. The cult of Isis had indeed very various +attractions for different minds. But for the masses, slaves, +freedmen, and poor working people, its great fascination lay in +the pomp of its ritual, and the passionate emotion aroused by +the mourning for the dead Osiris, and his joyful restoration. +It is this aspect of the worship which is assailed and ridiculed +by the Christian apologists of the reign of Alexander Severus +and of the reign of Constantine.<a id="noteref_2900" name="noteref_2900" href="#note_2900"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2900</span></span></a> The goddess, one of whose +<span class="tei tei-pb" id="page565">[pg 565]</span><a name="Pg565" id="Pg565" class="tei tei-anchor"></a>special functions was the care of mothers in childbirth, appealed +especially to female sensibility. As in the cult of Magna +Mater, women had a prominent place in her services and processions, +and records of these sacred dignities appear on the +monuments of great Roman ladies down to the end of the +Western Empire. The history of the Isiac cult at Rome from +Sulla to Nero is really the history of a great popular religious +movement in conflict with a reactionary conservatism, of +cosmopolitan feeling arrayed against old Roman sentiment. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It is significant of the popularity of Isis that the reactionary +Sulla, who restored the election of chief pontiff to the sacred +college, was forced to recognise the Isiac guild of the Pastophori +in 80 <span class="tei tei-hi"><span style="font-size: 75%">B.C.</span></span><a id="noteref_2901" name="noteref_2901" href="#note_2901"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2901</span></span></a> Four times in the decade 58-48 <span class="tei tei-hi"><span style="font-size: 75%">B.C.</span></span>, the +fierce struggle was renewed between the government and those +who wished to place Isis beside the ancient gods; and in +the year 50 <span class="tei tei-hi"><span style="font-size: 75%">B.C.</span></span> the consul, when unable to find a workman +to lay hands upon her shrine, had to unrobe and use +the axe himself.<a id="noteref_2902" name="noteref_2902" href="#note_2902"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2902</span></span></a> The victory of conservatism was only +temporary and apparent. Within five years from the renewed +fierce demolition of 48 <span class="tei tei-hi"><span style="font-size: 75%">B.C.</span></span>,<a id="noteref_2903" name="noteref_2903" href="#note_2903"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2903</span></span></a> the white robe and tonsure and the +mask of Anubis must have been a common sight in the streets, +when the aedile M. Volusius, one of those proscribed by the +triumvirs, was able to make his escape easily in this disguise.<a id="noteref_2904" name="noteref_2904" href="#note_2904"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2904</span></span></a> +The influence of Cleopatra over Julius Caesar overcame his +own prejudices and probably hastened the triumph of the +popular cult. The triumvirs had to conciliate public feeling +by erecting a temple of Isis in 42 <span class="tei tei-hi"><span style="font-size: 75%">B.C.</span></span><a id="noteref_2905" name="noteref_2905" href="#note_2905"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2905</span></span></a> Priestesses +and devotees of Isis are henceforth found among the freedwomen +of great houses and the mistresses of men of letters of +the Augustan age.<a id="noteref_2906" name="noteref_2906" href="#note_2906"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2906</span></span></a> And, although the reaction following upon +the battle of Actium, in which the gods of Latium and the +Nile were arrayed against one another,<a id="noteref_2907" name="noteref_2907" href="#note_2907"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2907</span></span></a> banished Isis for a +time beyond the pomoerium,<a id="noteref_2908" name="noteref_2908" href="#note_2908"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2908</span></span></a> the devotion of the masses to +<span class="tei tei-pb" id="page566">[pg 566]</span><a name="Pg566" id="Pg566" class="tei tei-anchor"></a>her seems never to have slackened, and her tonsured, white +stoled priests were to be seen everywhere. In the reign +of Tiberius a serious blow fell on the Eastern worships. +According to Josephus, a great lady named Paulina, was, with +the collusion of the priest, seduced in an Isiac temple by a +libertine lover in the guise of Anubis, and the crime was +sternly punished by the emperor.<a id="noteref_2909" name="noteref_2909" href="#note_2909"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2909</span></span></a> Tacitus and Suetonius +seem to be ignorant of this particular scandal, but they record +the wholesale banishment to Sardinia of persons of the freedmen +class, who were infected with Judaic or Egyptian +superstition. In the grotto of Cagliari there is to be seen the +record of an obscure romance and tragedy which may have +been connected with this persecution. Atilia Pomptilla, who +bore also the significant name of Benedicta, in some great +calamity had followed her husband Cassius Philippus into +exile. Their union had lasted for two-and-forty years +when the husband was stricken with disease in that deadly +climate. Like another Alcestis, Atilia by her vows and +devotion offered her life for his. The husband repaid the +debt in these inscriptions, and the pair lie united in death +under the sculptured serpent of the goddess whom they +probably worshipped.<a id="noteref_2910" name="noteref_2910" href="#note_2910"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2910</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Thenceforth under the emperors Isis met with but little +opposition. Claudius struck hard at the Jewish and Druidic +rites, but on the other hand he was ready to transport those +of Eleusis to Rome.<a id="noteref_2911" name="noteref_2911" href="#note_2911"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2911</span></span></a> He was probably equally tolerant to +the rites of Egypt. And in his reign dedications were made to +Isis by freedmen of great consular houses.<a id="noteref_2912" name="noteref_2912" href="#note_2912"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2912</span></span></a> Nero despised all +religions except that of the Syrian goddess; yet Isis had +probably little to fear from a prince who had been touched by +the charm and mystery of the East, and who at the last would +have accepted the prefecture of Egypt.<a id="noteref_2913" name="noteref_2913" href="#note_2913"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2913</span></span></a> Otho was, however, +the first Roman emperor who openly took part in the Egyptian +rites.<a id="noteref_2914" name="noteref_2914" href="#note_2914"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2914</span></span></a> The Flavians had all come under the spell of Eastern +superstition. Vespasian had had a solitary vigil in the +<span class="tei tei-pb" id="page567">[pg 567]</span><a name="Pg567" id="Pg567" class="tei tei-anchor"></a>temple of Serapis; in obedience to a dream from the god he +had consented to perform miracles of healing.<a id="noteref_2915" name="noteref_2915" href="#note_2915"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2915</span></span></a> In the fierce +civil strife of 69 <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span>, when the Capitol was stormed and burnt +by the Vitellians, the service of Isis was actually going on, and +Domitian, disguised in her sacred vestments, escaped among +the crowd of priests and acolytes.<a id="noteref_2916" name="noteref_2916" href="#note_2916"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2916</span></span></a> He repaid the debt by +rebuilding the temple of Isis in the Campus Martius, in 92 +<span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span>, on a magnificent scale.<a id="noteref_2917" name="noteref_2917" href="#note_2917"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2917</span></span></a> The sarcasms of Juvenal on the +<span class="tei tei-q">“shaven, linen-clad herd,”</span> and the pious austerities of female +worshippers of Isis, reveal the powerful hold which the goddess +had obtained in his day, even on the frivolous and self-indulgent. +Hadrian, of course, had the gods of the Nile in the +Canopus of his cosmopolitan villa at Tibur.<a id="noteref_2918" name="noteref_2918" href="#note_2918"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2918</span></span></a> Commodus walked +in procession with shaven head and an image of Anubis in his +arms.<a id="noteref_2919" name="noteref_2919" href="#note_2919"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2919</span></span></a> The triumph of Isis in the Antonine age was complete. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Serapeum at Alexandria was to the Egyptian cult what +the Temple was to the religion of Israel.<a id="noteref_2920" name="noteref_2920" href="#note_2920"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2920</span></span></a> And the world-wide +trade and far-spreading influence of what was then the +second city in the Empire might have given a wide diffusion +even to a religion less adapted to satisfy the spiritual wants of +the time. Slaves and freedmen were always the most ardent +adherents and apostles of foreign rites. Names of persons of +this class appear on many monuments as holders of Isiac +office or liberal benefactors. A little brotherhood of household +slaves at Valentia in Spain were united in the worship.<a id="noteref_2921" name="noteref_2921" href="#note_2921"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2921</span></span></a> +Petty traders from Alexandria swarmed in the ports of the +Mediterranean, and especially in those of Campania, and near +the Nolan gate of Pompeii the humble tombs of a little +colony of these emigrants have been discovered.<a id="noteref_2922" name="noteref_2922" href="#note_2922"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2922</span></span></a> The sailors +and officers of the corn fleets from Africa also helped to spread +the fame of Isis and Osiris. In the reign of Septimius Severus, +their chief officer, C. Valerius Serenus, was neocorus of +Serapis.<a id="noteref_2923" name="noteref_2923" href="#note_2923"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2923</span></span></a> Alexandria also sent forth a crowd of artists, +philosophers, and savants to the West. Several men of +Egyptian origin filled high places in the imperial household, +<span class="tei tei-pb" id="page568">[pg 568]</span><a name="Pg568" id="Pg568" class="tei tei-anchor"></a>as librarians or secretaries in the first and second centuries. +Chaeremon, who had been librarian at Alexandria, and who +had composed a theological treatise on Isis and Osiris, became +Nero’s tutor.<a id="noteref_2924" name="noteref_2924" href="#note_2924"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2924</span></span></a> Chaeremon’s pupil, Dionysius, was librarian +and imperial secretary in the reign of Trajan. And Julius +Vestinus, who held these offices under Hadrian, is described +in an inscription as chief pontiff of Egypt and Alexandria,—a +combination of dignities which probably enabled him to +throw his powerful protection around the Isiac rites at +Rome.<a id="noteref_2925" name="noteref_2925" href="#note_2925"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2925</span></span></a> An influence so securely seated on the Palatine was +sure to extend to the remotest parts of the Empire. If Isis +could defy all the force of the Republican Government, what +might she not do when emperors were enrolled in her priesthood, +and imperial ministers, in correspondence with every +prefecture from Britain to the Euphrates, were steeped in her +mystic lore? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Already in Nero’s reign, Lucan could speak of Isis and +Osiris as not only welcomed in the shrines of Rome, but as +deities of all the world.<a id="noteref_2926" name="noteref_2926" href="#note_2926"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2926</span></span></a> Plutarch and Lucian, from very +different points of view, are witnesses to the same world-wide +movement. The judgment will be confirmed by even a +casual inspection of the religious records of the inscriptions. +Although Isis and Serapis were not peculiarly soldiers’ gods, +like Mithra and Bellona, yet they had many votaries among the +legions on distant frontiers. A legate of the Legion Tertia +Augusta, who was probably of Egyptian birth, introduced +the rites into the camp of Lambaesis, and a temple to Isis and +Serapis was built by the labour of many pious hands among his +soldiers.<a id="noteref_2927" name="noteref_2927" href="#note_2927"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2927</span></span></a> Serapis appears often on the African monuments, +sometimes leagued or identified with Jupiter or Pluto.<a id="noteref_2928" name="noteref_2928" href="#note_2928"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2928</span></span></a> In +Dacia and Pannonia the cults of Egypt were probably not as +popular as that of Mithra, but they have left traces in all the +great centres of population.<a id="noteref_2929" name="noteref_2929" href="#note_2929"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2929</span></span></a> In several inscriptions<a id="noteref_2930" name="noteref_2930" href="#note_2930"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2930</span></span></a> Isis is called +<span class="tei tei-pb" id="page569">[pg 569]</span><a name="Pg569" id="Pg569" class="tei tei-anchor"></a>by a native name such as Noreia, and we find on others the +instructive blending of the strata of four mythologies. Tacitus +thought he had discovered the counterpart of Isis in the forests of +Germany.<a id="noteref_2931" name="noteref_2931" href="#note_2931"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2931</span></span></a> She is certainly found in Holland, and at Cologne.<a id="noteref_2932" name="noteref_2932" href="#note_2932"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2932</span></span></a> +Officers of the sixth Legion worshipped her at York.<a id="noteref_2933" name="noteref_2933" href="#note_2933"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2933</span></span></a> French +antiquaries have followed the traces of the Egyptian gods in +nearly all the old places of importance in their own country, +at Fréjus, Nîmes, and Arles, at Lyons, Clermont, and Soissons.<a id="noteref_2934" name="noteref_2934" href="#note_2934"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2934</span></span></a> +Shrines of Isis have been explored in Switzerland and at the +German spas.<a id="noteref_2935" name="noteref_2935" href="#note_2935"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2935</span></span></a> The scenes which were so common at Rome +or Pompeii or Corinth, the procession of shaven, white-robed +priests and acolytes, marching to the sound of chants and +barbaric music, with the sacred images and symbols of a worship +which had been cradled on the Nile ages before the time +of Romulus, and transmuted by the eclectic subtlety of Platonic +theologians into a cosmopolitan religion, were reproduced in +remote villages on the edge of the Sahara and the Atlantic, +in the valleys of the Alps or the Yorkshire dales. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +What was the secret of this power and fascination in the +religion of a race whose cult of the dog and cat had so often +moved the ridicule of the satirist and comic poet? No single +answer can be given to that question. The great power of +Isis <span class="tei tei-q">“of myriad names”</span> was that, transfigured by Greek +influences, she appealed to many orders of intellect, and +satisfied many religious needs or fancies. To the philosopher +her legends furnished abundant material for the conciliation of +religion and pseudo-science, for the translation of myth into +ancient cosmic theory, or for the absorption of troublesome +mythologies into a system which perhaps tended more than +any other, except that of Mithra, to the Platonic idea of the +unity of God. The mystic who dreamt of an ecstasy of divine +communion, in which the limits of sense and personality might +be left behind in a vague rapture of imaginative emotion, +found in the spectacle of her inner shrine a strange power far +surpassing the most transporting effects of Eleusis. Women +especially saw in the divine mother and mourner a glorified +<span class="tei tei-pb" id="page570">[pg 570]</span><a name="Pg570" id="Pg570" class="tei tei-anchor"></a>type of their sex, in all its troubles and its tenderness, such as +their daughters in coming ages were destined to find in the +Virgin Mother.<a id="noteref_2936" name="noteref_2936" href="#note_2936"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2936</span></span></a> The ascetic impulse, which has seldom been +far from the deepest religious feeling, derived comfort and +the sense of atonement in penitential abstinence and preparation +for the holy mysteries. The common mass, who are affected +chiefly by the externals of a religion, had their wants amply +gratified in the pomp and solemnity of morning sacrifice and +vespers, in those many-coloured processions, such as that which +bore in spring-time the sacred vessel to the shore, with the sound +of hymn and litany.<a id="noteref_2937" name="noteref_2937" href="#note_2937"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2937</span></span></a> And in an age when men were everywhere +banding themselves together in clubs and colleges for +mutual help and comfort, the sacred guilds of Isis had +evidently an immense influence. That evil, as in nearly all +heathen worships, often lurked under her solemn forms cannot +be denied, though there was also groundless calumny.<a id="noteref_2938" name="noteref_2938" href="#note_2938"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2938</span></span></a> Yet +there must have been some strange power in a religion which +could for a moment lift a sensualist imagination like that of +Apuleius almost to the height and purity of Eckhart and +Tauler.<a id="noteref_2939" name="noteref_2939" href="#note_2939"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2939</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The triumph of Isis and Serapis in the Western world is +an instructive episode in the history of religion. It is, like +that of Mithra, a curious example of the union of conservative +feeling with a purifying and transforming influence +of the growing moral sense. A religion has a double strength +and fascination which has a venerable past behind it. The +ancient symbolism may be the creation of an age of gross +conceptions of the Divine, it may be even grotesque and +repulsive, at first sight, to the more refined spiritual sense of +an advanced moral culture. Yet the religious instinct will +always strive to maintain its continuity with the past, however +it may transfigure the legacy of ruder ages. Just as Christian +theologians long found anticipations of the Gospel among +patriarchs and warrior kings of Israel, so pagan theologians +like Plutarch or Aristides could discover in the cults of Egypt +all their highest cosmic theories, and satisfaction for all their +spiritual wants.<a id="noteref_2940" name="noteref_2940" href="#note_2940"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2940</span></span></a> With unwavering faith, Plutarch and his +<span class="tei tei-pb" id="page571">[pg 571]</span><a name="Pg571" id="Pg571" class="tei tei-anchor"></a>kind believed that under all the coarse mythic fancy of early +ages there was veiled a profound insight into the secrets of +nature and the spiritual needs of humanity. The land of +the Nile, with its charm of immemorial antiquity, was long +believed to have been the cradle of all that was best and deepest +in the philosophic or religious thought of Hellas. The gods of +the classic pantheon were identified with the gods of Egypt.<a id="noteref_2941" name="noteref_2941" href="#note_2941"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2941</span></span></a> +Pythagoras and the Orphic mystics had derived their inspiration +from the same source.<a id="noteref_2942" name="noteref_2942" href="#note_2942"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2942</span></span></a> The conquests of Alexander +and the foundation of Alexandria had drawn to a focus the +philosophical or the religious ideas of East and West, of India, +Palestine, Persia, and Greece. At Alexandria were blended +and transformed all the philosophies and mythologies by the +subtle dialectic of Greece. The animal cult of Egypt, indeed, +was always a stumbling-block to Greek and Roman.<a id="noteref_2943" name="noteref_2943" href="#note_2943"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2943</span></span></a> It moved +the contempt and ridicule of comedian and satirist.<a id="noteref_2944" name="noteref_2944" href="#note_2944"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2944</span></span></a> It was +an easy mark for the sneers of the crowd. Yet even the +divinised dog or ibis could find skilful, if not convinced, +defenders among the Greek eclectics, who lent all the forces of +Hellenic ingenuity to the cause of antiquarianism in religion.<a id="noteref_2945" name="noteref_2945" href="#note_2945"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2945</span></span></a> +Their native mythology was not without traces of zoolatry. +Their own god of healing, who became so popular in all lands, +was always connected in art and legend with the serpent. The +serpent of the Acropolis, which daily ate the holy wafer, was +the immemorial companion of the tutelary goddess of Athens.<a id="noteref_2946" name="noteref_2946" href="#note_2946"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2946</span></span></a> +Had not Zeus, in his many amours, found an easy access to +the fair victims of his love in animal forms? The Divine +virtues are only faintly imaged in animals which have their +uses in the world. If all religion is only symbolism, why +should not the multiform beneficence of the unseen Powers +be expressed in the form of creatures who give their service +and companionship to man, as fitly as in lifeless bronze or +marble? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +But although men might try to reconcile theology even +to a worship of animal forms, it was by very different spiritual +influences that Isis and Serapis won the devotion of the +<span class="tei tei-pb" id="page572">[pg 572]</span><a name="Pg572" id="Pg572" class="tei tei-anchor"></a>rustics of remote villages in Spain and Britain. The dog-headed +Anubis might perhaps be borne in processions.<a id="noteref_2947" name="noteref_2947" href="#note_2947"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2947</span></span></a> The +forms of sacred animals might be portrayed, along with those of +Io and Andromeda, on the frescoes of Herculaneum or Pompeii.<a id="noteref_2948" name="noteref_2948" href="#note_2948"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2948</span></span></a> +But the monuments of the Western provinces are, as a rule, +singularly free from the grossness of early Egyptian zoolatry.<a id="noteref_2949" name="noteref_2949" href="#note_2949"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2949</span></span></a> +And there is hardly a hint of it in the famous picture of the +initiation of Lucius in the <span class="tei tei-hi"><span style="font-style: italic">Metamorphoses</span></span> of Apuleius. In +that fascinating scene, Isis is the universal mother, Nature, +queen of the worlds of light and darkness, the eternal type +of all lesser divinities. And on inscriptions she appears as +the Power who <span class="tei tei-q">“is all in all.”</span><a id="noteref_2950" name="noteref_2950" href="#note_2950"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2950</span></span></a> Whatever her special functions +may be, goddess of the spring, or of the sailor on the sea, +guardian of women in the pangs of motherhood, the <span class="tei tei-q">“Queen +of peace,”</span><a id="noteref_2951" name="noteref_2951" href="#note_2951"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2951</span></span></a> guide and saviour of souls in the passage to the +world beyond the tomb, she remains the Supreme Power, +invoked by many names, with virtues and graces as various +as her names. And Serapis, in the later theology, is not the +president of any provincial territory in the universe. He is +not the lord of sea or earth or air only; he is lord of all the +elements, the dispenser of all good, the master of human life. +It is thus that Aristides hails him after his rescue from the +perils of the sea.<a id="noteref_2952" name="noteref_2952" href="#note_2952"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2952</span></span></a> But although Serapis in many a monument +is enthroned beside Jupiter, Queen Isis is also supreme in +the world both of the living and the dead. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Yet, although there is a very decided tendency to monotheism +in the Alexandrian religion, a tendency which appealed +strongly to minds like Plutarch, it did not succeed in altogether +breaking with polytheism and its attendant superstitions. The +attempted alliance of religion and philosophy was far from +complete. Philosophy, indeed, had substituted abstract theory +for the poetry of legend. It struggled hard to assert the +essential unity of the Divine nature. And Plutarch, in his +treatise on Isis, declares that God is one and the same in all +lands under whatever names He may be worshipped.<a id="noteref_2953" name="noteref_2953" href="#note_2953"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2953</span></span></a> But the +<span class="tei tei-pb" id="page573">[pg 573]</span><a name="Pg573" id="Pg573" class="tei tei-anchor"></a>treatise shows at the same time how vague and unsettled still +was the theology of Alexandria, and how hard it found the task +of wedding Platonism to the haunting tradition of old idolatry. +Physics, metaphysics, etymology, are all employed with infinite +ingenuity to recover the secret meaning which it is assumed +that ancient wisdom had veiled under the forms of legend. +But arbitrary fancy plays far too large a part in these random +guesses, and system there is none, to bridge the gulf between +the Platonist eclectic and the superstitious masses. Isis +worship was in practice linked with all the reigning superstitions, +with divination, magic, astrology, oneiromancy. +Manetho, who was one of the founders of the worship of +Serapis, wrote a treatise for the Greek world on the influence +of the stars on human destiny.<a id="noteref_2954" name="noteref_2954" href="#note_2954"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2954</span></span></a> Egyptian astrologists were +always in great demand. The emperors Otho and M. Aurelius +carried them in their train.<a id="noteref_2955" name="noteref_2955" href="#note_2955"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2955</span></span></a> Many Roman ladies in sickness +would not take food or medicine till the safe hour had been +determined by inspecting the Petosiris.<a id="noteref_2956" name="noteref_2956" href="#note_2956"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2956</span></span></a> The Isiac devotee +was an enthusiastic believer in dreams sent by his favourite +deities. On many inscriptions the record may be read of +these warnings of the night.<a id="noteref_2957" name="noteref_2957" href="#note_2957"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2957</span></span></a> In the syncretism of the time, +Serapis came to be identified with the Greek god of healing, +and patients sleeping in Egyptian temples received in dreams +inspired prescriptions for their maladies.<a id="noteref_2958" name="noteref_2958" href="#note_2958"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2958</span></span></a> Sometimes the deity +vouchsafed to confer miraculous powers of cure on a worshipper. +The sceptical good sense of Vespasian was persuaded by medical +courtiers at Alexandria to try the effect of his touch on the +blind and paralytic, who had a divine monition to seek the +aid of the emperor.<a id="noteref_2959" name="noteref_2959" href="#note_2959"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2959</span></span></a> The cultivated Aristides had a firm +faith in these heaven-sent messages. He even believed that +Serapis could call back the dead to life.<a id="noteref_2960" name="noteref_2960" href="#note_2960"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2960</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Yet Aristides, in his prose hymn to Serapis, gives us a +glimpse of the better side of that religion. After all, the +superstitions which clustered round it were the universal +<span class="tei tei-pb" id="page574">[pg 574]</span><a name="Pg574" id="Pg574" class="tei tei-anchor"></a>beliefs of the age, prevalent among the most cultivated and +the most ignorant. The question for the modern student is +whether these Alexandrian worships provided real spiritual +sustenance for their devotees. And, in spite of many appearances +to the contrary, the impartial inquirer must come to +the conclusion that the cult of the Egyptian deities, through +its inner monotheism, its ideal of ascetic purity, its vision of a +great judgment and a life to come, was a real advance on +the popular religion of old Greece and Rome. Isis and Serapis, +along with Mithra, were preparing the Western world for +the religion which was to appease the long travail of humanity +by a more perfect vision of the Divine. It is impossible for a +modern man to realise the emotion which might be excited by +a symbolism like that of Demeter, or Mithra, or Isis, with +its roots in a gross heathen past. But no reader of Apuleius, +Plutarch, or Philostratus should fail to realise the surging +spiritual energy which, in the second and third centuries, was +seeking for expression and appeasement. It struck into +strange devious tracks, and often was deluded by phantasms of +old superstition glorified by a new spirit. But let us remember +the enduring strength of hereditary piety and ancient association, +and, under its influence, the magical skill of the religious +consciousness to maintain the link between widely severed +generations, by purifying the grossness of the past and +transforming things absurd and offensive into consecrated +vehicles of high spiritual sentiment. No one, who has read +in Apuleius the initiation of Lucius in the Isiac mysteries, +can doubt that the effect on the votary was profound and +elevating. Pious artistic skill was not wanting to heighten +emotion in Isis worship, as it is not disdained in our Christian +churches. But the prayer of thanksgiving offered by Lucius +might, <span class="tei tei-hi"><span style="font-style: italic">mutatis mutandis</span></span>, be uttered by a new convert at a +camp-meeting, or a Breton peasant after her first communion. +It is the devout expression of the deep elementary religious +feelings of awe and gratitude, humility and joy, boundless +hope and trust. In the same tone, Aristides sings his prose +canticle to Serapis. There is not a memory of the brute +gods of the Nile. The Alexandrian god is now the equal or +counterpart of Zeus, the lord of life and death, who cares +for mortal men, who comforts, relieves, sustains. He is +<span class="tei tei-pb" id="page575">[pg 575]</span><a name="Pg575" id="Pg575" class="tei tei-anchor"></a>indeed a most awful power, yet one full of loving-kindness, +tenderness, and mercy.<a id="noteref_2961" name="noteref_2961" href="#note_2961"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2961</span></span></a> In Plutarch we reach perhaps an even +more spiritual height. Osiris, who in old legend represented the +Nile, or the coarse fructifying powers of nature, passes into +the Eternal Love and Beauty, pure, passionless, remote from +any region of change or death, unapproachable in His ethereal +splendour, save, as in moments of inspired musing, we may +faintly touch Him as in a dream. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +In the <span class="tei tei-hi"><span style="font-style: italic">Metamorphoses</span></span> of Apuleius, the goddess who appears +in a vision to Lucius promises that, when his mortal course +is run, he shall find her illumining the Stygian gloom. +And, next to the maternal love with which she embraced her +votaries in this life, the great attraction of her cult was the +promise of a blessed future, through sacramental grace, which +she offered for the world to come. Serapis, too, is from the +beginning a god of the under world, a <span class="tei tei-q">“guide of souls,”</span> as +he is also their judge at the Great Assize.<a id="noteref_2962" name="noteref_2962" href="#note_2962"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2962</span></span></a> The Orphic lore, the +mysteries of the Eleusinian goddesses and Dionysus, had for ages +taught a dim doctrine of immortality, under the veil of legend, +through the scenic effects of their dramatic mysteries. They +first revealed to the Greek race that the life to come was +the true life, for which the present was only a purgatorial +preparation. They taught, in whatever rude fashion, that +future beatitude could only be secured by a purification from +the stains of time.<a id="noteref_2963" name="noteref_2963" href="#note_2963"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2963</span></span></a> The doctrine may have been drawn from +Egypt, and Egypt once more gave it fresh meaning and force. +The Alexandrian worship came with a deeper faith and more +impressive ritual, with dreams and monitory visions, with a +mystic lore, and the ascetic preparation for the holy mysteries, +with the final scene in the inner sanctuary, when the +votary seemed borne far beyond the limits of space and +time into ethereal distances.<a id="noteref_2964" name="noteref_2964" href="#note_2964"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2964</span></span></a> The soul might, indeed, +have to pass through many bodies and mortal lives before +it reached the life eternal. But the motto of the Isiac faith, +inscribed on many tombs, was <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">εὐψύχει</span></span>, <span class="tei tei-q">“be of good courage,”</span> +<span class="tei tei-pb" id="page576">[pg 576]</span><a name="Pg576" id="Pg576" class="tei tei-anchor"></a><span class="tei tei-q">“may Osiris give the water of refreshment.”</span><a id="noteref_2965" name="noteref_2965" href="#note_2965"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2965</span></span></a> Everywhere +the lotus, image of immortality, in its calix opening at +every dawn, appears on symbols of the worship. And Harpocrates, +the god who has triumphed over death, appears +as the child issuing from the mystic flower. The Roman +practice of burning the dead might seem to separate for ever +the fate of the body from the spirit, although it is really a +question of more or less rapid resolution of the mortal frame +into its original elements. But, as we have seen, the man of +the early Empire became more and more anxious to preserve +undisturbed the <span class="tei tei-q">“handful of white dust”</span> rescued from the pyre, +and would invoke the wrath of Isis against the desecrator.<a id="noteref_2966" name="noteref_2966" href="#note_2966"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2966</span></span></a> The +great object of many of the colleges was to secure their humble +members a niche in the <span class="tei tei-hi"><span style="font-style: italic">columbarium</span></span>. The Alexandrine faith in +immortality, by the grace of Isis and Serapis, probably did not +inquire too curiously into the manner of the resurrection. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Undoubtedly another secret of the popularity of the +Egyptian worships lay in their impressive ritual, the separation +of their clergy from the world, and in the comradeship of +the guilds in which their votaries were enrolled. Apuleius +has left us, in the initiation of Lucius at Cenchreae, and +again at Rome, a priceless picture of the Isiac ritual. Everything +in the ceremonial tends to kindle pious enthusiasm. +Sophocles and Pindar had extolled the blessedness of those +who had seen the mystic vision.<a id="noteref_2967" name="noteref_2967" href="#note_2967"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2967</span></span></a> The experience of Lucius +would seem to confirm the testimony of the Greek poets. +When the goddess has promised him deliverance from +brutish form, and pledged him to strict obedience, Lucius is +inspired with the utmost ardour to join in <span class="tei tei-q">“the holy warfare.”</span> +He takes up his abode in the sacred precincts, he begs to be +admitted to full communion. But the venerable pontiff +requires him to await the sign of the divine will. Lucius +continues in fasting and prayer till the sign at last comes; +when it comes he hastens to the morning sacrifice. The +scrolls, covered with symbols of ancient Egypt, are brought in, +and then, before a crowd of the faithful, he is plunged in the +sacred font. Returning to the temple, as he lies prostrate +<span class="tei tei-pb" id="page577">[pg 577]</span><a name="Pg577" id="Pg577" class="tei tei-anchor"></a>before the image of the goddess in prayer, he has whispered to +him <span class="tei tei-q">“the unutterable words.”</span> Ten days more are spent in +strictest retreat and abstinence from pleasures of the flesh; +and then came the crowning rite, the solemn vigil in the inner +sanctuary. There, as at Eleusis, a vivid drama of a divine +death and resurrection probably passed before his eyes, in +flashing radiance and awful visions, amid gloom and the +tones of weird music. But the tale of what he saw and heard +could never be fully unfolded to mortal ear. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +There indeed are some sordid and suspicious traits in the +history of this worship. As in the case of the taurobolium,<a id="noteref_2968" name="noteref_2968" href="#note_2968"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2968</span></span></a> +the mysteries of Isis and Serapis could not be enjoyed without +a considerable outlay. And Lucius found a difficulty in meeting +the expense.<a id="noteref_2969" name="noteref_2969" href="#note_2969"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2969</span></span></a> But, whether in heathendom or Christendom, +a regular priesthood and an elaborate ritual cannot be +supported without the offerings of the faithful. There has +probably never been a religion in which the charge of venality +has not been levelled against the priests. But Lucius finds +here no stumbling-block. No material offering can repay the +goodness and love of the goddess. He feels towards her not +only reverence and gratitude, but the love of a son to a +Divine mother. Ascetic isolation has produced the natural +result of imaginative ecstasy and mystic exaltation. The long, +quiet hours of rapt devotion before the sacred figure in the +stillness of the shrine, the spectral visions of the supreme +hour of revelation, made a profound impression on a soul +which was deeply tainted by other visions of old-world sin. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The daily ritual of Isis, which seems to have been as +regular and complicated as that of the Catholic Church, produced +an immense effect on the Roman mind. Every day +there were two solemn offices, at which white-robed, tonsured +priests, with acolytes and assistants of every degree, officiated.<a id="noteref_2970" name="noteref_2970" href="#note_2970"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2970</span></span></a> +The morning litany and sacrifice was an impressive service. +The crowd of worshippers thronged the space before the chapel +at the early dawn. The priest, ascending by a hidden stair, +drew apart the veil of the sanctuary,<a id="noteref_2971" name="noteref_2971" href="#note_2971"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2971</span></span></a> and offered the holy image +<span class="tei tei-pb" id="page578">[pg 578]</span><a name="Pg578" id="Pg578" class="tei tei-anchor"></a>to their adoration. He then made the round of the altars, +reciting the litany, and sprinkling the holy water <span class="tei tei-q">“from the +secret spring.”</span> At two o’clock in the afternoon the passers by +could hear from the temple in the Campus Martius the chant +of vespers.<a id="noteref_2972" name="noteref_2972" href="#note_2972"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2972</span></span></a> A fresco of Herculaneum gives us a picture of the +service. It is the adoration of the holy water, representing +in symbol the fructifying and deathless power of Osiris. A +priest, standing before the holy place, raises breast high a +sacred urn for the adoration of the crowd. The sacrifice is +smoking on the altar, and two choirs are chanting to the +accompaniment of the seistron and the flute.<a id="noteref_2973" name="noteref_2973" href="#note_2973"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2973</span></span></a> Another fresco +from Herculaneum exhibits a bearded, dark-skinned figure, +crowned with the lotus, in the attitude of dancing before a +throng of spectators to the sound of music. It is plausibly +conjectured that we have here a pantomimic representation of +the passion of Osiris and its joyful close.<a id="noteref_2974" name="noteref_2974" href="#note_2974"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2974</span></span></a> There was much +solemn pomp and striking scenic effect in this public ceremonial. +But it is clear from Apuleius, that an important part of +worship was also long silent meditation before the image of +the goddess. The poets speak of devotees seated thus before +the altar, and in the temple at Pompeii a bench has been +found which, from its position, was probably occupied by such +silent worshippers.<a id="noteref_2975" name="noteref_2975" href="#note_2975"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2975</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The great festivals of the Egyptian worship were the +blessing of the sacred vessel on the fifth of March, and the +celebration of the quest and finding of Osiris in November. +The anniversary of the death and rising again of the god was +strictly observed by large numbers, especially among women. +Pagan and Christian writers have alike ridiculed the theatrical +grief and joy for a god so often found, so often lost.<a id="noteref_2976" name="noteref_2976" href="#note_2976"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2976</span></span></a> The +death of Osiris at the hands of Typhon, the rending of the +divine form, and the dispersion of the lacerated remains, were +passionately lamented in sympathy with the mourning Isis. +With effusive grief the devotees beat their breasts and lacerated +their arms, and followed in eager search. When on the +<span class="tei tei-pb" id="page579">[pg 579]</span><a name="Pg579" id="Pg579" class="tei tei-anchor"></a>third day the god had been found and restored, the joyful +event was hailed with extravagant gladness, and celebrated +by a banquet of the initiated. For some of these holy +days the rubrics prescribed a long preparation of fasting and +ascetic restraint. But that a general strictness of life was not +required of the Isiac votary, at least under the early Empire, +may be inferred from the fact that the frail Cynthias and +Delias in Propertius and Tibullus were among the most regular +in ritual observance.<a id="noteref_2977" name="noteref_2977" href="#note_2977"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2977</span></span></a> The festival of the holy vessel of Isis, +which marked the opening of navigation, and received the +benediction of the goddess, was, in the early Empire, observed +with solemn pomp and enthusiasm by the coast towns of the +Mediterranean. A brilliantly vivid description of such a +scene at Cenchreae has been left by Apuleius. It was a +great popular carnival, in which a long procession, masquerading +in the most fantastic and various costumes, conducted the +sacred ship to the shore. Women in white robes scattered +flowers and perfumes along the way. A throng of both +sexes bore torches and tapers, to symbolise the reign of +the Mother of the stars. The music of flute and pipe +meanwhile filled the air with sacred symphonies, and a +band of youths in snow-white vestments chanted a hymn. +Wave upon wave came the throng of those who had been +admitted to full communion, all clad in linen, and the men +marked with the tonsure. They were followed by the priests, +each bearing some symbol of the many powers and virtues +of the goddess, the boat-shaped lamp, the <span class="tei tei-q">“altars of succour,”</span> +the palm of gold, the wand of Mercury. In a pix were +borne the holy mysteries, and, last of all, the most venerable +symbol, a small urn of shining gold and adorned in +subtle workmanship with figures of Egyptian legend.<a id="noteref_2978" name="noteref_2978" href="#note_2978"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2978</span></span></a> This +holy vase, containing the water of the sacred river, which was +an emanation from Osiris,<a id="noteref_2979" name="noteref_2979" href="#note_2979"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2979</span></span></a> closed the procession. Arrived at +the margin of the sea, the chief priest consecrated the sacred +vessel with solemn form and litany, and named it with the holy +name. Adorned with gold and citrus wood and pictures of +old legend, it spread its white sails to the breeze, and bore +<span class="tei tei-pb" id="page580">[pg 580]</span><a name="Pg580" id="Pg580" class="tei tei-anchor"></a>into the distance the vows and offerings of the faithful for the +safety of those upon the deep. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The oriental religions of the imperial period were distinguished +from the native religion of Latium by the possession +of a numerous and highly organised priesthood, and an +intensely sacerdotal spirit.<a id="noteref_2980" name="noteref_2980" href="#note_2980"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2980</span></span></a> In an age of growing religious +faith, this characteristic gave them enormous power. The +priest became a necessary medium of intercourse with God. +It is also one of the many traits in the later paganism, +which prepared and softened the transition to the reign of +the mediaeval Church. It would be tedious and unprofitable +to enumerate the various grades of the Isiac priesthood. +There were high priests of conspicuous dignity, who were +also called <span class="tei tei-hi"><span style="font-style: italic">prophetae</span></span>.<a id="noteref_2981" name="noteref_2981" href="#note_2981"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2981</span></span></a> But ordinary priests could perform +many of their functions.<a id="noteref_2982" name="noteref_2982" href="#note_2982"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2982</span></span></a> There were interpreters of +dreams, dressers and keepers of the sacred wardrobe of the +goddess,<a id="noteref_2983" name="noteref_2983" href="#note_2983"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2983</span></span></a> whose duties must have been onerous, if we may +judge from the list of robes and jewels and sacred furniture +preserved in inscriptions or recovered from the ruins of Isiac +shrines.<a id="noteref_2984" name="noteref_2984" href="#note_2984"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2984</span></span></a> It has been remarked that the roaming Visigoths +in southern Gaul must have had a rare spoil if they had the +fortune to light on one of the great temples of Isis. The +scribe of the Pastophori, in Apuleius, is also an important +officer. He summons the sacred convocation, and recites the +<span class="tei tei-q">“bidding prayer”</span> for the Emperor and all subjects, in their +several places and stations.<a id="noteref_2985" name="noteref_2985" href="#note_2985"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2985</span></span></a> Music took a large part in the +ritual; there was hymn-singing to the sound of flutes, harp, +and cymbal; and the chanters and paeanists of Serapis +formed an order by themselves.<a id="noteref_2986" name="noteref_2986" href="#note_2986"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2986</span></span></a> The prayer which Lucius +offers to the goddess, in Apuleius, has been arranged as a +metrical litany.<a id="noteref_2987" name="noteref_2987" href="#note_2987"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2987</span></span></a> Women often appear in inscriptions and in +our texts as priestesses, and had a prominent place in all +solemn ritual.<a id="noteref_2988" name="noteref_2988" href="#note_2988"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2988</span></span></a> And it is evident that, with all its sacerdotalism, +the worship gave full recognition to devout wor<span class="tei tei-pb" id="page581">[pg 581]</span><a name="Pg581" id="Pg581" class="tei tei-anchor"></a>shippers of every degree and sex. All who are devoted to +the service have their place and function. The initiated might +even wear the tonsure in the ordinary lay life. To do this, +indeed, needed some courage, in the face of Roman ridicule. +But the religious were, from the earliest times in Greece and +Italy, associated for mutual support in sacred guilds, designated +by various names, Isiaci or Pastophori or Anubiaci. +In the third century <span class="tei tei-hi"><span style="font-size: 75%">B.C.</span></span>, such societies are found in Ceos +and Peiraeus.<a id="noteref_2989" name="noteref_2989" href="#note_2989"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2989</span></span></a> On the walls of Pompeii they have left their +appeals to the electors to vote on behalf of candidates for +the aedileship.<a id="noteref_2990" name="noteref_2990" href="#note_2990"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2990</span></span></a> They were organised on the usual lines of +the ancient colleges, divided into decuries, with a director and +a treasurer, a <span class="tei tei-q">“father”</span> or a <span class="tei tei-q">“mother,”</span> or a patron at their +head.<a id="noteref_2991" name="noteref_2991" href="#note_2991"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2991</span></span></a> The Isiac guilds must have had a powerful influence +in the diffusion of the religion of Alexandria. But they +also were probably one cause of the suspicion so long entertained +for that worship by the Republican government, and +they only asserted their full strength in the second century, +when the colleges in general received the tacit sanction of the +emperors. That the emperors felt little fear of these foreign +sacred corporations became clear when an emperor actually +took the tonsure of Isis.<a id="noteref_2992" name="noteref_2992" href="#note_2992"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2992</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Isiac system was energetic and self-assertive, but it +can hardly be called dangerous or revolutionary. It threw +many of the old gods into the shade, but its syncretism also +found a place for many of them. Its inner monotheism, after +the fashion of those days, had open arms of charity for all the +ancient gods. One of the priests of Isis might be called +Iacchagogus or Mithra;<a id="noteref_2993" name="noteref_2993" href="#note_2993"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2993</span></span></a> statues of Dionysus and Venus and +Priapus stood in the court of the Isium at Pompeii.<a id="noteref_2994" name="noteref_2994" href="#note_2994"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2994</span></span></a> The +Isis of Apuleius proclaims her identity with nearly all the +great powers of classical legend, and gathers them into herself. +But Isis identifies only to conquer and absorb. And her +priesthood formed an aggressive and powerful caste. The +sacerdotal colleges of the Latin religion were never, except in +<span class="tei tei-pb" id="page582">[pg 582]</span><a name="Pg582" id="Pg582" class="tei tei-anchor"></a>the case of the Vestals, separated from ordinary life. The +highest pontificate was held by busy laymen, by consuls or +emperors or great soldiers. After the performance of his part +in some great rite, the Roman priest returned to his civic +place and duties. And in Greece, in the third and second +centuries <span class="tei tei-hi"><span style="font-size: 75%">B.C.</span></span>, even the Isiac priesthood was held only for a +year, or even for a month; and the sacred processions at +one time needed the authorisation of the local council at +Samos.<a id="noteref_2995" name="noteref_2995" href="#note_2995"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2995</span></span></a> But when we come to the days of Apuleius, all +this is changed. The chief priest at Cenchreae is evidently +a great ecclesiastic, bearing the sacred Eastern name of +Mithra.<a id="noteref_2996" name="noteref_2996" href="#note_2996"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2996</span></span></a> He has given up ordinary civic life, and has +probably abandoned his Greek name to take a new name +<span class="tei tei-q">“in religion.”</span> Every day two solemn services at least +have to be performed in the temple, besides the private +direction of souls, which had evidently become a regular +part of the priestly functions. Attached to the great +temples, and close to the altar, there is a <span class="tei tei-q">“clergy house”</span> +where the ministers are lodged. It is called the Pastophorion, +and its chambers have been traced in the débris +of the temple at Pompeii.<a id="noteref_2997" name="noteref_2997" href="#note_2997"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2997</span></span></a> One of these presbyteries was +the scene of the seduction which convulsed the religious +world in the reign of Tiberius, and which sent so many pious +exiles to the solitudes of Sardinia. The ministers of Isis and +Serapis are marked off by the tonsure and the Isiac habit, +which meet us in the pages of poets from Tibullus to Juvenal,<a id="noteref_2998" name="noteref_2998" href="#note_2998"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2998</span></span></a> +and in the frescoes of Pompeii and Herculaneum. The +abstinence, which was required as a preparation for communion +in ordinary votaries, was a lifelong obligation on the priest. +The use of woollen garments, of wine, pork, fish, and certain +vegetables, was absolutely forbidden to them.<a id="noteref_2999" name="noteref_2999" href="#note_2999"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2999</span></span></a> Chastity was +essential in the celebrant of the holy mysteries, and even +Tertullian holds up the priests of Isis as a reproachful example +of continence to professing followers of Christ. The priesthood +is no longer a secondary concern; it absorbs a man’s +<span class="tei tei-pb" id="page583">[pg 583]</span><a name="Pg583" id="Pg583" class="tei tei-anchor"></a>whole life, sets him apart within the sanctuary as the dispenser +of sacred privileges, with the awful power of revealing the +mystery of eternity, and preparing souls to meet the great +ordeal. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It does not need much imagination to understand the +fascination of Isis and Serapis for a people who had outgrown +a severe and sober, but an uninspiring faith. They came to +the West at the crisis of a great spiritual and political +revolution, with the charm of foreign mystery and the +immemorial antiquity of a land whose annals ran back to +ages long before Rome and Athens were even villages. But +with antique charm, the religion combined the moral and +spiritual ideas of generations which had outgrown the gross +symbolism of Nature worship. The annual festivals might +preserve the memory of the myth, which in its grossness and +brutal tragedy once pictured the fructifying influence of the +mysterious river on the lands which awaited his visitations, +or the waning force of vegetative power and solar warmth. +But Serapis, the new god of the Ptolemies, became the lord of +life and death, the guide and saviour of souls, the great judge +of all in the other world, an awful power, yet more inclined to +mercy than to judgment.<a id="noteref_3000" name="noteref_3000" href="#note_3000"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3000</span></span></a> And Isis rose to equally boundless +sway, and one of greater tenderness. Powers above and powers +below alike wait on her will: she treads Tartarus under her +feet, and yet she embraces all, and specially the weak and +miserable, in the arms of her charity.<a id="noteref_3001" name="noteref_3001" href="#note_3001"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3001</span></span></a> Above all, she has the +secret of the unseen world, and can lighten for her worshipper +the Stygian gloom. But the Isiac, like the Orphic revelation, +while it gave a blessed promise for the life to come, attached +grave conditions to the pledge. In this brief time of probation, +the soul must prepare itself under ghostly guidance for +the great trial. Sacrament and mystery lent their aid to +fortify the worshipper in the face of death, but, to derive their +full virtue, he must exercise himself in temperance, abjure the +pleasures of the senses, and purify himself for the vision of +God.<a id="noteref_3002" name="noteref_3002" href="#note_3002"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3002</span></span></a> The sacred ritual of the Egyptian might captivate the +senses and imagination by its pomp and music, its steaming +altars, and many-coloured symbolism. But in the stillness of +the sanctuary the worshipper was trained to find his moments +<span class="tei tei-pb" id="page584">[pg 584]</span><a name="Pg584" id="Pg584" class="tei tei-anchor"></a>of purest and most exalted devotion in silent meditation +before the Queen of heaven and the shades. The <a name="corr584" id="corr584" class="tei tei-anchor"></a><span class="tei tei-corr">lonely,</span> +the weak, and the desolate found in the holy guilds succour +and consolation, with a place in the ritual of her solemn +seasons, which bound each to each in the love of a Divine +Mother. +</p> + +</div><hr class="page" /><div class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em"> +<span class="tei tei-pb" id="page585">[pg 585]</span><a name="Pg585" id="Pg585" class="tei tei-anchor"></a> +<a name="toc41" id="toc41"></a><a name="pdf42" id="pdf42"></a> +<h2 class="tei tei-head" style="text-align: center; margin-bottom: 2.88em; margin-top: 2.88em"><span style="font-size: 144%">CHAPTER VI</span></h2> + +<h2 class="tei tei-head" style="text-align: center; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">THE RELIGION OF MITHRA</span></h2> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Of all the oriental religions which attracted the devotion of +the West in the last three centuries of the Empire, that of +Mithra was the most powerful. It is also the system which +for various reasons has the greatest interest for the modern +student. It is perhaps the highest and most striking example +of the last efforts of paganism to reconcile itself to the great +moral and spiritual movement which was setting steadily, and +with growing momentum, towards purer conceptions of God, of +man’s relations to Him, and of the life to come. It is also the +greatest effort of syncretism to absorb, without extinguishing, +the gods of the classic pantheon in a cult which was almost +monotheistic, to transform old forms of nature worship and +cosmic symbolism into a system which should provide at once +some form of moral discipline and real satisfaction for spiritual +wants. In this effort, Mithraism was not so much impeded +by a heritage of coarse legend as the worships of Pessinus +and Alexandria. It was indeed sprung from the same order +of religious thought as they. It could never detach itself +from its source as a cult of the powers of nature.<a id="noteref_3003" name="noteref_3003" href="#note_3003"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3003</span></span></a> But the +worship of the Sun, with which Mithra was inseparably connected, +was the purest and most natural form of devotion, +if elemental powers were to be worshipped at all. And heathendom +tended more and more under the Empire to fix its +devotion on the source of all light and life. The Sun was to +Plato the highest material symbol of the Infinite Good. Neo-Pythagoreanism +and Neo-Platonism regarded him as the sacred +<span class="tei tei-pb" id="page586">[pg 586]</span><a name="Pg586" id="Pg586" class="tei tei-anchor"></a>image of the power beyond human ken.<a id="noteref_3004" name="noteref_3004" href="#note_3004"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3004</span></span></a> <span class="tei tei-q">“Before religion,”</span> +it has been said, <span class="tei tei-q">“had reached the point of proclaiming that +God must be sought in the realm of the ideal and the absolute +outside the world of sense, the one rational and scientific cult +was that of the Sun.”</span><a id="noteref_3005" name="noteref_3005" href="#note_3005"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3005</span></span></a> Heliolatry also harmonised with +absolutism in the State, as the old Persian kings and their +imitators, the emperors of the third century, clearly perceived. +The great temple of the Sun, which Aurelian, the son of a +priestess of the deity, founded in the Campus Martius, with its +high pontiffs and stately ritual, did honour not only to the +great lord of the heavenly spheres, but to the monarch who +was the august image of his power upon earth and who was +endued with his special grace.<a id="noteref_3006" name="noteref_3006" href="#note_3006"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3006</span></span></a> The power of Mithra in the +fourth century lay in the fact that, while it was tender and +tolerant to the old national worships, and never broke with the +inner spirit of heathenism, it created an all-embracing system +which rose above all national barriers, which satisfied the +philosophic thought of the age in its mysticism, and gave +comfort and a hope of immortality through its sacraments. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Mithra was one of the most ancient and venerable objects +of pagan devotion, as he was one of the last to be dethroned. +In faint outline he can be traced to the cradle of the Aryan +race.<a id="noteref_3007" name="noteref_3007" href="#note_3007"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3007</span></span></a> In the Vedas he is a god of light, and, as the god of +truth, who hates all falsehood, he has the germ of that moral +character which grew into a great force in the last age of his +worship in the West. In the Avestas, the sacred books of the +religion of Iran, which, however late their redaction, still enshrine +a very ancient creed, Mithra has the same well-defined +personality. He is the radiant god who seems to emerge +from the rocky summits of eastern mountains at dawn, who +careers through heaven with a team of four white horses; yet +he is not sun or moon or any star, but a spirit of light, ever +wakeful, watching with a thousand eyes, whom nothing can +escape and nothing deceive.<a id="noteref_3008" name="noteref_3008" href="#note_3008"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3008</span></span></a> And so, while he gives warmth +and increase to the earth, and health and wealth to men, he is +also from the beginning a moral power. He confers wisdom +<span class="tei tei-pb" id="page587">[pg 587]</span><a name="Pg587" id="Pg587" class="tei tei-anchor"></a>and honour and a clear conscience and concord. He wages a +truceless war with the evil powers of darkness, and guards his +faithful soldiers against the craft of the enemy. He is the +friend and consoler of the poor; he is the mediator between +earth and heaven; he is the lord of the world to come.<a id="noteref_3009" name="noteref_3009" href="#note_3009"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3009</span></span></a> But +his place in the Zoroastrian hierarchy was not always equally +high. At one time he was only one of the <span class="tei tei-hi"><span style="font-style: italic">yazatas</span></span>, who were +created by the supreme Ormuzd.<a id="noteref_3010" name="noteref_3010" href="#note_3010"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3010</span></span></a> But Mithra has still the +attributes of guardian and saviour; he is approached with +sacrifice, libation, ablution, and litany, as in the latest days of +his power in the West. And again a higher place is given to +him; he is the vicegerent of the remote, ineffable Ormuzd, the +mediator through whom the supreme power crushes evil +demons, and wages war with Ahriman; he is invoked in the +same prayers side by side with the Supreme. The Great +Kings, especially the later, regard Mithra as their special +guardian, swear by him in their most solemn oaths,<a id="noteref_3011" name="noteref_3011" href="#note_3011"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3011</span></span></a> and call +upon him in the hour of battle. If he was the god of the +humble and afflicted, he was also the god of the prince and +warrior noble, and so we shall find him at the end. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Persian conquest of Babylon had lasting effects on +the religion of Mithra. There he encountered a sacerdotal +system which had its roots in an immemorial civilisation. The +conquerors, as so often happens, were to some extent subdued +by the vanquished.<a id="noteref_3012" name="noteref_3012" href="#note_3012"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3012</span></span></a> Syncretism set in; the deities of the +two races were reconciled and identified. The magical arts +and the astrolatry of the valley of the Euphrates imposed +themselves on the purer Mazdean faith, and never relaxed +their hold, although they failed to check its development as a +moral system. Ormuzd was confounded with Bel, Mithra +with Shamash or the Sun-god. The astral and solar lore, +the faith in mystic numbers, which had been cultivated in +Babylonia through many generations, took its place in the +theology of Mithra, and they have left their mark in many a +chapel on the Danube and the Rhine. Yet Mithra, identified +with the Sun at Babylon, was never absorbed in the cult +of the solar deity in the West.<a id="noteref_3013" name="noteref_3013" href="#note_3013"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3013</span></span></a> On many of the later +<span class="tei tei-pb" id="page588">[pg 588]</span><a name="Pg588" id="Pg588" class="tei tei-anchor"></a>inscriptions Mithra and the Sun are mentioned side by side as +equals and allies. Yet the connection of Mithra with Babylon +is never forgotten either by Greeks or Romans. Claudian +connects him with the mysteries of Bel.<a id="noteref_3014" name="noteref_3014" href="#note_3014"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3014</span></span></a> The priest who, +with many weird rites, in a waste sunless spot beside the +Tigris, conducts Menippus to the underworld, wears the dress +of Media, and bears the name Mithrobarzanes.<a id="noteref_3015" name="noteref_3015" href="#note_3015"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3015</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +With the destruction of the Persian empire and the diffusion +of Magian influence in Asia Minor, the worship arrived at its +last stage before entering on the conquest of the West. +The monarchs of Pontus, Armenia, Cappadocia, and Commagene, +who claimed descent from the Achaemenids, were +politic or enthusiastic votaries of the religious traditions of +Iran.<a id="noteref_3016" name="noteref_3016" href="#note_3016"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3016</span></span></a> While they reverenced Ormuzd and Anaitis, Mithra +was their special patron, as he was to Artaxerxes.<a id="noteref_3017" name="noteref_3017" href="#note_3017"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3017</span></span></a> Mithra’s +name appears constantly in the names of royal houses, such as +Mithradates and Mithrobarzanes. The inscription on the tomb +of Antiochus of Commagene, who boasted of his descent from +Darius the son of Hystaspes, records the endowment of solemn +Persian rites, and combines the names of Ormuzd and Zeus, of +Apollo and Mithra.<a id="noteref_3018" name="noteref_3018" href="#note_3018"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3018</span></span></a> In the submergence of national barriers +which followed the fall of the Persian monarchy, and under +the influence of Greek philosophy, that process of syncretism +began in Asia Minor which was destined to produce such +momentous results in the third and fourth centuries. But the +Mazdean faith, strong in its associations with the ancient +sources of spiritual enlightenment in the East, never succumbed +to the western paganism. The classical gods might be admitted +to the Mazdean heaven; Zeus might be confounded with +Ormuzd; Anaitis might find an analogue in Artemis Tauropolus. +But the ancient name of Mithra was never profaned +in the liturgy by any translation.<a id="noteref_3019" name="noteref_3019" href="#note_3019"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3019</span></span></a> It was chiefly perhaps in +Phrygia and Lydia that alien worships produced a lasting +effect in modifying the Persian theology. The pure morality +of the Mithraist creed might seem to have little in common +with the orgies of the devotees of Attis and the Great Mother. +But religious sentiment has a miraculous power both to +<span class="tei tei-pb" id="page589">[pg 589]</span><a name="Pg589" id="Pg589" class="tei tei-anchor"></a>reject and to transmute. The costume and Phrygian cap of +Attis appear on all the monuments of Mithra to the end. +And, although it is a subject of debate, the taurobolium, that +baptism of blood which was the most impressive rite of the +later paganism, was, in all probability, early borrowed by +Mithra from the ritual of Phrygia.<a id="noteref_3020" name="noteref_3020" href="#note_3020"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3020</span></span></a> The pine, the emblem of +immortality, which is so prominent in the scenes of mourning +for Attis,<a id="noteref_3021" name="noteref_3021" href="#note_3021"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3021</span></span></a> also has a place in the sculptured remains of the +Persian chapels. And the title Menotyrannus, a title of Attis, +which is given to the Persian god on many slabs, recalls his +passage through the same region.<a id="noteref_3022" name="noteref_3022" href="#note_3022"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3022</span></span></a> But Greek art had a more +powerful and enduring effect on the future of Mithra than +any of these accretions. Probably the ancient Persian faith +recoiled from any material image of its divine powers,<a id="noteref_3023" name="noteref_3023" href="#note_3023"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3023</span></span></a> although +here also Assyria may have corrupted its purity. But when +Hellenic imagination began to play around the Mazdean gods, +the result was certain. The victorious Mithra was clothed +with human form, and his legend was fixed for ever by some +nameless Pergamene artist, who drew his inspiration from the +<span class="tei tei-q">“steer-slaying Victory”</span> of Athens.<a id="noteref_3024" name="noteref_3024" href="#note_3024"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3024</span></span></a> The group in which the +youthful hero, his mantle blown back by the wind, with a +Phrygian cap upon his head, kneels on the shoulder of the +bull, as he buries his poniard in its throat, was for four +centuries reproduced in countless chapels from the mouth of +the Danube to the Solway. That symbolic scene, conveying +so many meanings in its hieratic rigidity, became to the pious +Mithraist what the image of the Divine Figure on the Cross +has been for so many centuries to the devout Catholic. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The revelation of the spread of Mithra worship in the +Roman Empire is one of the greatest triumphs of modern +archaeology. Only faint notices of the cult are found in +Herodotus, Xenophon, and Strabo.<a id="noteref_3025" name="noteref_3025" href="#note_3025"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3025</span></span></a> Quintus Curtius knew the +Persian god as the soldier’s special patron, inspiring courage +in battle.<a id="noteref_3026" name="noteref_3026" href="#note_3026"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3026</span></span></a> From the verses in the <span class="tei tei-hi"><span style="font-style: italic">Thebaid</span></span> of Statius we +<span class="tei tei-pb" id="page590">[pg 590]</span><a name="Pg590" id="Pg590" class="tei tei-anchor"></a>may conclude that he knew something of the service in Mithra’s +grottoes, and that he had seen the figure of the <span class="tei tei-q">“bull slaying”</span> +god.<a id="noteref_3027" name="noteref_3027" href="#note_3027"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3027</span></span></a> Plutarch knows Mithra as the mediator between Ormuzd +and Ahriman.<a id="noteref_3028" name="noteref_3028" href="#note_3028"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3028</span></span></a> Lucian had probably seen the rites in his +native Samosata; he knew the figure with the candys and +tiara, and, from the sneer at the god’s ignorance of Greek, he +may perhaps have heard the old Mazdean litany.<a id="noteref_3029" name="noteref_3029" href="#note_3029"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3029</span></span></a> But he had +probably little notion of the hold which Mithra had already +obtained on the farthest regions of the West. Still less had +he any prevision of his great destiny in the third and fourth +centuries. Literature, down to the Antonine age, teaches us +little of the character and strength of the worship. Without +votive inscriptions and the many ruins of his chapels, along +with the indignant, yet anxious, invective of the Christian +apologists, we should never have known how near the Persian +god came to justifying his title of the <span class="tei tei-q">“Unconquered.”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It is impossible to fix the precise date when the worship +of Mithra first crossed the Aegean. The silence of inscriptions +must not indeed be taken as proving that he had no devotees +in Italy before the Flavian age. A famous passage in +Plutarch’s life of Pompey would seem to refer the first +appearance of the worship in the West to the conquest of the +pirates of Cilicia by Pompey, in 70 <span class="tei tei-hi"><span style="font-size: 75%">B.C.</span></span><a id="noteref_3030" name="noteref_3030" href="#note_3030"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3030</span></span></a> A religion of the +alien and the slave may well have been long domiciled in +Italy before it attracted general notice. And there may have +been humble worshippers of Mithra at Rome or Puteoli even in +the days of Julius Caesar. The Mithraist inscription of the +time of Tiberius is now admitted to be a forgery.<a id="noteref_3031" name="noteref_3031" href="#note_3031"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3031</span></span></a> But from +his reign may probably be dated the first serious inroads of the +cult. Under Tiberius, Cappadocia was incorporated in the +Empire, and Pontus under Nero; Commagene, the home of +Jupiter Dolichenus, who was a firm ally of Mithra, was +finally absorbed in the reign of Vespasian.<a id="noteref_3032" name="noteref_3032" href="#note_3032"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3032</span></span></a> The official +organisation of these districts, and the constant intercourse +established between central Asia Minor and the capital, must +have opened many channels for the importation of new forms +<span class="tei tei-pb" id="page591">[pg 591]</span><a name="Pg591" id="Pg591" class="tei tei-anchor"></a>of devotion from the East. Almost in the very year in which +Statius was penning his verses about Mithra in the <span class="tei tei-hi"><span style="font-style: italic">Thebaid</span></span>, a +freedman of the Flavian house erected a tablet to the god on +the Esquiline,<a id="noteref_3033" name="noteref_3033" href="#note_3033"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3033</span></span></a> and soldiers of the East carried his mysteries to +the camps on the Danube. The 15th Legion, which had +fought under Corbulo against the Parthians, and taken part +in the conquest of Palestine in 70 <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span>, in the first years of +the reign of Vespasian, established the worship of Mithra at +Carnuntum in Pannonia, which became henceforth the sacred +city of Mithra in the West.<a id="noteref_3034" name="noteref_3034" href="#note_3034"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3034</span></span></a> In 102 <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span> a marble group +was dedicated by the slave of a praetorian prefect of Trajan.<a id="noteref_3035" name="noteref_3035" href="#note_3035"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3035</span></span></a> +It is probable that at Ostia we have records of the cult from +the year 162.<a id="noteref_3036" name="noteref_3036" href="#note_3036"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3036</span></span></a> The Mithraeum, found under the church of +S. Clement at Rome, has yielded an inscription of the last +years of Antoninus Pius. That emperor erected a temple to +Mithra at Ostia.<a id="noteref_3037" name="noteref_3037" href="#note_3037"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3037</span></span></a> Rome and Ostia were probably the +earliest points in Italy invaded by the Persian worship. +All the conditions were favourable to an early and rapid +propagation of the cult in the capital of the world. +Soldiers from the East would be serving in the garrison, +or settled after their release from service. Eastern slaves +swarmed in all the great houses, including that of the emperor. +A large proportion of the dedications are made by men of +servile origin, and the very name of the dedicator would often +be enough to indicate his nationality. More than 100 inscriptions, +more than 75 pieces of Mithraist sculpture, with the +ruins of many chapels of the god, attest his powerful influence +at Rome.<a id="noteref_3038" name="noteref_3038" href="#note_3038"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3038</span></span></a> Ostia which, since the reconstruction of Trajan, had +overshadowed Puteoli, was hospitable to all alien rites.<a id="noteref_3039" name="noteref_3039" href="#note_3039"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3039</span></span></a> The +port had at least four temples of Mithra in the second century, +and it is significant of the alliance between the two worships, +that a Mithraeum there was built close to a shrine of the +Great Mother,<a id="noteref_3040" name="noteref_3040" href="#note_3040"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3040</span></span></a> and that members of the college of the Dendrophori +sometimes made offerings and dedications to Mithra.<a id="noteref_3041" name="noteref_3041" href="#note_3041"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3041</span></span></a> +<span class="tei tei-pb" id="page592">[pg 592]</span><a name="Pg592" id="Pg592" class="tei tei-anchor"></a>The remains at Ostia disclose some other indications of the +prevailing syncretism. The Roman Sylvanus has a niche in +one Mithraeum, and, in another, Saturn and Jupiter, Mars, +Mercury and Venus, are figured beside the purely Eastern +symbols of the planets and the signs of the zodiac.<a id="noteref_3042" name="noteref_3042" href="#note_3042"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3042</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The inner secret of that rapid propaganda we shall never +fully know. But we can discover with tolerable certainty the +kind of people who carried the gospel of Mithra to the most +remote parts of the western world. The soldiers were his most +zealous missionaries.<a id="noteref_3043" name="noteref_3043" href="#note_3043"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3043</span></span></a> Drafted from Cappadocia or Commagene, +and quartered, far from his home, in a camp on the Danube or +in the Black Forest, the legionary clung to the worship of his +native East, and was eager to admit his comrades to fellowship +in its rites. The appearance of Mithraism in certain places can +be traced directly to the quartering of a legion which had been +recruited from the countries which were the original home of +the worship. Officers of eastern birth on promotion passed into +other corps, and extended the influence of the East.<a id="noteref_3044" name="noteref_3044" href="#note_3044"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3044</span></span></a> Centurions +retiring from active service became apostles of the movement +in the places where they settled. Syrian merchants, who were +still found at Orleans in the time of the Merovingians, with all +the fanaticism of their race popularised their native worships +in the ports of Italy, Gaul, along the coasts of the Adriatic, +and among the centres of commerce on the Danube or the +Rhine.<a id="noteref_3045" name="noteref_3045" href="#note_3045"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3045</span></span></a> The civil servants of the emperor, clerks and commissaries +of every degree, procurators and agents of great +estates, who were often men of servile origin, have left many +traces of their zeal in spreading the Persian worship both +throughout Italy and in countries north of the Alps.<a id="noteref_3046" name="noteref_3046" href="#note_3046"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3046</span></span></a> The +slave class probably did as much for the glory of Mithra as +any other.<a id="noteref_3047" name="noteref_3047" href="#note_3047"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3047</span></span></a> It was largely drawn from Cappadocia, Pontus, +and Phrygia, those regions where the religion of Mithra had +taken deep root before it passed into Europe. And, like the +Christian, the religion of Mithra was, at the outset of its +career, a religion of the poor and humble. It was only in +the second century that it achieved the conquest of the court +and the educated classes. It was probably through slaves that +<span class="tei tei-pb" id="page593">[pg 593]</span><a name="Pg593" id="Pg593" class="tei tei-anchor"></a>it found its way into remote corners of Apulia, Lucania, or +Etruria.<a id="noteref_3048" name="noteref_3048" href="#note_3048"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3048</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The stages in the spread of the Mithraist rites throughout +Italy cannot be clearly traced. But in the second century the +cult was established not only in Campania, Capreae, and Ischia, +but in lonely country places in Southern Italy.<a id="noteref_3049" name="noteref_3049" href="#note_3049"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3049</span></span></a> It had +spread to a circle of towns around Rome—Lanuvium, Alba, +Velitrae, Labici, and Praeneste.<a id="noteref_3050" name="noteref_3050" href="#note_3050"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3050</span></span></a> Borne by traders, imperial +officers or slaves, it followed the line of the great roads to +the north. Thus we can trace its march along the Via Cassia +through Etruria, at Volsinii, Arretium, and Florence.<a id="noteref_3051" name="noteref_3051" href="#note_3051"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3051</span></span></a> It +arrived at Pisa probably by sea. Along the Flaminian Way, it +may be followed through Interamna, Spoletium, and Sentinum +to Bononia. At Nersae, in the Aequian territory, the cult must +have been of some antiquity in 172 <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span><a id="noteref_3052" name="noteref_3052" href="#note_3052"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3052</span></span></a> For, in that year +the treasurer of the town, a man probably of the slave class, +restored a chapel which had fallen into ruins. The roll of +the patrons of a Mithraist society at Sentinum has come +down to us, with the names of slaves or freedmen among its +members.<a id="noteref_3053" name="noteref_3053" href="#note_3053"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3053</span></span></a> In Gallia Cisalpina the traces of Mithra are less +frequent. Milan, already growing to its great destiny in the +fourth century, and Aquileia, are the chief seats of the Persian +cult. Aquileia has yielded a large number of inscriptions. +From its situation at the mouth of the Po, as the great +<span class="tei tei-hi"><span style="font-style: italic">entrepôt</span></span> for the trade between the Adriatic and the Danubian +provinces, it must have powerfully stimulated the diffusion of +the worship.<a id="noteref_3054" name="noteref_3054" href="#note_3054"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3054</span></span></a> It is curious, however, that the passes of the +Alps have yielded richer booty to the investigator in this field +than the plains of Lombardy. In the mountain valleys leading +to Rhaetia and Noricum, as well as in those above the +Italian lakes, many relics of this far-spreading religion have been +given to the light.<a id="noteref_3055" name="noteref_3055" href="#note_3055"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3055</span></span></a> A temple of Mithra has been discovered +near Trent, in the valley of the Adige. In the Tyrol and +Carinthia sacred grottoes, buried among woods and rocks, have +disclosed bas-reliefs, sculptured with the traditionary figures of +<span class="tei tei-pb" id="page594">[pg 594]</span><a name="Pg594" id="Pg594" class="tei tei-anchor"></a>Persian legend. They were probably frequented by the faithful +down to the reign of Valentinian.<a id="noteref_3056" name="noteref_3056" href="#note_3056"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3056</span></span></a> Throughout Noricum and +Pannonia imperial functionaries or agents of private enterprise, +procurators, clerks of the treasury, custom-house officers, or +eastern freedmen and slaves, have left many traces of their +devotion to the Persian god.<a id="noteref_3057" name="noteref_3057" href="#note_3057"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3057</span></span></a> Thus, everywhere along the +great roads which radiated from Aquileia to the markets or +strong places upon the Danube, the votary of Mithra would +find in the days of the Antonines many a shrine, stately or +humble, where he could refresh his piety by the way. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Greek provinces have yielded but few memorials of the +worship of Mithra. But, from the mouth of the Danube to +the north of England his triumphant march can be traced, with +only a break here and there. He follows the line of the rivers +or the great roads, through the frontier camps or the centres +of Roman commerce. Firmly seated at Tomi and the ports of +the Black Sea, Mithra has not left many traces, so far as +exploration has gone, in Thrace and Macedonia.<a id="noteref_3058" name="noteref_3058" href="#note_3058"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3058</span></span></a> Nor have the +Moesias as yet contributed many monuments, although at +Troesmis and Oescus, along the great military road, bas-reliefs +and inscriptions have been brought to light.<a id="noteref_3059" name="noteref_3059" href="#note_3059"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3059</span></span></a> Next to Pannonia +and the territory of the Upper Rhine, Dacia was the province +where Mithraism seems to have reached its greatest popularity +in Europe.<a id="noteref_3060" name="noteref_3060" href="#note_3060"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3060</span></span></a> In the year 107, after six desolating and often +doubtful campaigns, Dacia was resettled and organised by +Trajan.<a id="noteref_3061" name="noteref_3061" href="#note_3061"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3061</span></span></a> Its depopulated fields were colonised with immense +masses of men from all parts of the Roman world. Probably +there has seldom been such a <span class="tei tei-hi"><span style="font-style: italic">colluvies gentium</span></span> assembled. +And, among these alien settlers, there were many from Edessa, +Palmyra, and those regions of the East where Mithra or his +kindred deities had their earliest and most fervent worshippers.<a id="noteref_3062" name="noteref_3062" href="#note_3062"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3062</span></span></a> +In the capital of the province, Sarmizegetusa, an excavated +Mithraeum has afforded fifty bas-reliefs and inscriptions.<a id="noteref_3063" name="noteref_3063" href="#note_3063"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3063</span></span></a> +The colony of Apulum can show the remains of at least four +temples. And Potaissa and other places, with names strange +to English ears, have enriched the museums. +</p> + +<span class="tei tei-pb" id="page595">[pg 595]</span><a name="Pg595" id="Pg595" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Pannonia abounds with interesting remains of Mithra, not +only in the great seats of Roman power on the Danube, but in +places far in the interior. And in this province can be +distinctly traced not only the progress of the military propaganda, +but the dates, with approximate accuracy, when the +mysteries of Mithra were first introduced.<a id="noteref_3064" name="noteref_3064" href="#note_3064"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3064</span></span></a> Aquincum and +Carnuntum were the chief seats of the Persian worship on +the Danube. In the former town, the god had at least five +chapels in the third century. There were at least four in the +territory of Carnuntum, one of them being closely connected +with that of the allied deity, Jupiter Dolichenus of Commagene.<a id="noteref_3065" name="noteref_3065" href="#note_3065"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3065</span></span></a> +The original votaries of the reign of Vespasian had +been contented with a rude grotto, partially formed by the +configuration of the rocks, the intervals being filled in with +masonry.<a id="noteref_3066" name="noteref_3066" href="#note_3066"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3066</span></span></a> This structure in the third century was replaced +by a more stately edifice at the expense of a Roman knight.<a id="noteref_3067" name="noteref_3067" href="#note_3067"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3067</span></span></a> +There can be little doubt that the spread of Mithraism in +Pannonia was chiefly the work of two Legions, the II. Adjutrix +and XV. Apollinaris, both largely recruited from Commagene +or Cappadocia.<a id="noteref_3068" name="noteref_3068" href="#note_3068"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3068</span></span></a> The bricks of a Mithraeum at Carnuntum +bear the stamp of the 15th Legion, and the inscriptions +contain several dedications by soldiers of the two corps.<a id="noteref_3069" name="noteref_3069" href="#note_3069"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3069</span></span></a> The +15th Legion, which was quartered on the Danube in 71 or 72, +had fought under Corbulo against the Parthians, and had +borne a part in suppressing the Jewish revolt of 70 <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span> We +may be sure that the gaps in its ranks were filled by eastern +recruits.<a id="noteref_3070" name="noteref_3070" href="#note_3070"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3070</span></span></a> The soldiers of other corps, such as the Legions +XIII and XIV, Geminae Martiae, caught the religious enthusiasm, +and took part in the erection of buildings and in monumental +offerings.<a id="noteref_3071" name="noteref_3071" href="#note_3071"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3071</span></span></a> It was probably through officers, transferred from +the Danube, that the worship was introduced into the camp of +Lambaesis in Numidia. There is a tablet of the third century to +Mithra in that camp, dedicated by a prefect of the 3rd Legion, +who was born at Carnuntum.<a id="noteref_3072" name="noteref_3072" href="#note_3072"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3072</span></span></a> In Noricum and Rhaetia, the +military propaganda seems to have been less vigorous than in +<span class="tei tei-pb" id="page596">[pg 596]</span><a name="Pg596" id="Pg596" class="tei tei-anchor"></a>Pannonia. But a corner of the former province was once +guarded by a corps from Commagene, which has left traces of +its presence in the name of a town on the Danube and in +some monuments to Mithra.<a id="noteref_3073" name="noteref_3073" href="#note_3073"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3073</span></span></a> In Rhaetia his remains are +singularly scanty.<a id="noteref_3074" name="noteref_3074" href="#note_3074"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3074</span></span></a> But when we come to the <span class="tei tei-hi"><span style="font-style: italic">Agri Decumates</span></span> +and the region of the Upper Rhine, we find ourselves in a +district once more teeming with relics of Mithra. Not only has +this region given to the light the largest number of his chapels,<a id="noteref_3075" name="noteref_3075" href="#note_3075"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3075</span></span></a> +but the bas-reliefs found in their ruins surpass all others in +their dimensions and the completeness of their symbolism. +The tauroctonus group of Osterburken is regarded as the +masterpiece of Mithraist art in its complex variety and the +vivid and masterly skill of the execution.<a id="noteref_3076" name="noteref_3076" href="#note_3076"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3076</span></span></a> Many of the +German inscriptions to Mithra are offered by simple citizens. +But, from the number dedicated by soldiers also, Cumont may +be right in tracing the diffusion of the worship once more to +military zeal. It is true, the legions quartered in Germany +did not contain any considerable number of recruits from the +East. But they were in constant communication with the +camps upon the Danube, where oriental influences were strong. +It is significant that the earliest inscription to Mithra yet +found in Germany, of the year <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span> 148, is that of a centurion +of the 8th Legion, which was quartered in Moesia from +47 till 69, and which during that time had frequent communications +with the East. The legion was in 70 removed +from Moesia to Upper Germany.<a id="noteref_3077" name="noteref_3077" href="#note_3077"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3077</span></span></a> It is probable that, however +it was introduced, the worship of Mithra may have found its +way into the valley of the Neckar, and even to the Lower +Rhine, before the end of the first century. Coins of Trajan +have been found in the temple at Friedberg;<a id="noteref_3078" name="noteref_3078" href="#note_3078"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3078</span></span></a> a series of coins +from Vespasian to M. Aurelius has been recovered from a +temple in the neighbourhood of Cologne.<a id="noteref_3079" name="noteref_3079" href="#note_3079"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3079</span></span></a> From Cologne the +line of conquest may be followed to Boulogne, the station of +the British fleet. Thence the cult passed easily to London, +which, in the time of Tacitus, was a centre of great commercial +<span class="tei tei-pb" id="page597">[pg 597]</span><a name="Pg597" id="Pg597" class="tei tei-anchor"></a>activity.<a id="noteref_3080" name="noteref_3080" href="#note_3080"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3080</span></span></a> The legions probably carried the worship to the +great camps of Caerleon, Chester and York. At all the guardposts +of the great rampart of Hadrian, there were chapels of +the eastern god, and the inscriptions show that the officers at +this remote outpost of the Empire maintained a warm devotion +to the religion of their native East.<a id="noteref_3081" name="noteref_3081" href="#note_3081"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3081</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The regions of the western world on which Mithra, from +whatever causes, seems to have made least impression were +Western Gaul, Spain, and North Africa.<a id="noteref_3082" name="noteref_3082" href="#note_3082"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3082</span></span></a> Syrian merchants, +slaves, or soldiers, had established the worship at Lyons, Arles, +and Narbonne. But Elusa is the only place in Aquitaine +where traces of it have been found. In Spain, the legionaries +carried it only to a few remote frontier posts in Asturia or +Gallicia.<a id="noteref_3083" name="noteref_3083" href="#note_3083"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3083</span></span></a> The African garrisons, recruited largely from the +surrounding country, remained true to their native deities, and +the few inscriptions to Mithra at great military strongholds, +like Lambesi, are probably due to the devotion of some of the +higher officers, who had been transferred to these distant +quarters from Syria or the Danube.<a id="noteref_3084" name="noteref_3084" href="#note_3084"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3084</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +If we try to explain the fascination of this religion of +central Asia for western minds, we must seek it partly in +its theological system, partly in its ritual and clerical organisation, +still more in its clear promise of a life beyond the grave. +In these characteristics, Mithraism differed profoundly from +Graeco-Roman paganism, and seemed, in the eyes of the +Christian apologists, to be a deceptive imitation of the rites +and doctrines of the Christian Church. Inspired with the +tendency or ambition to gather many races into its fold, +Mithraism was a compound of the influences of very different +ages, and offered many footholds for the faith or superstition +of the lands which it traversed in its march. It drew, from +points widely severed in time and place, doctrine or symbolism +or rite, from the ancient lands of the Aryan race, from the +mountain homes of the Persians, from Babylon and Phrygia +and Commagene, from the philosophy of Greece, and the +mythologies of all the peoples among whom it came. Yet it +<span class="tei tei-pb" id="page598">[pg 598]</span><a name="Pg598" id="Pg598" class="tei tei-anchor"></a>never to the end ceased to be a Persian cult. In the Divine +Comedy of Lucian, as it may be called, Mithra, even when he +is admitted to Olympus, cannot speak in Greek.<a id="noteref_3085" name="noteref_3085" href="#note_3085"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3085</span></span></a> His name +is never disguised or translated. On many of his inscriptions +the names of the old Mazdean pantheon, such as Ahriman, the +power of evil, still figure.<a id="noteref_3086" name="noteref_3086" href="#note_3086"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3086</span></span></a> The mystic beasts which are always +present in the sacred scene of the tauroctonus, the lion, the +dog, the snake, the scorpion, had all a hieratic meaning in +Persian theology.<a id="noteref_3087" name="noteref_3087" href="#note_3087"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3087</span></span></a> The cave, which was the immemorial +sanctuary of the worship, amid all the mystic meanings attached +to it by later Neo-Platonist speculation, carried the mind +back to Zoroastrian symbolism.<a id="noteref_3088" name="noteref_3088" href="#note_3088"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3088</span></span></a> The <span class="tei tei-hi"><span style="font-style: italic">petra genetrix</span></span>, which +is figured on so many sacred slabs on the Danube and in +Upper Germany, goes back to the very cradle of the worship.<a id="noteref_3089" name="noteref_3089" href="#note_3089"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3089</span></span></a> +The young god, emerging from the spires of rock, round which +a serpent coils itself, is the first radiance of the upspringing +sun, as on high, lonely peaks it flashes and broadens to +the dawn. The great elemental powers, sun and moon, +ocean, the winds and seasons, are generally grouped around +the central piece, in forms borrowed from classic art.<a id="noteref_3090" name="noteref_3090" href="#note_3090"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3090</span></span></a> Fire +and water are always present; no chapel was without its +fountain.<a id="noteref_3091" name="noteref_3091" href="#note_3091"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3091</span></span></a> And the tradition of the astral lore of the +Euphrates can be seen in the signs of the zodiac which +encompass the sacred scene of mystic sacrifice in the chapels +on the Upper Rhine.<a id="noteref_3092" name="noteref_3092" href="#note_3092"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3092</span></span></a> The very letters of the name of +Mithra, expanded into Meithras, according to S. Jerome, like +the mystic word Abraxas, yielded to ingenious calculation +the exact number of days in the year.<a id="noteref_3093" name="noteref_3093" href="#note_3093"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3093</span></span></a> It is difficult for us +to conceive how these frigid astronomical fancies should form +a part in a religious system which undoubtedly from the +beginning had a profound moral effect on its adherents. Yet +it is well to remember that there was a time when the mystery +of the stellar spaces, and the grandeur and beneficence of the +sun, were the most awful and impressive things in human +<span class="tei tei-pb" id="page599">[pg 599]</span><a name="Pg599" id="Pg599" class="tei tei-anchor"></a>experience. The cold scrutiny of the telescope has long since +robbed the heavenly orbs of their mystic power over human +destiny. Yet even now, a man who has not been imbued +with the influence of modern science, may, on some calm, +starlit summer night, travel back in imagination to the dreams +of the early star-gazers on the Ganges or the Euphrates, and +fancy that, in the far solitary splendour and ordered movement +of those eternal fires, which shine so serene and pitiless on this +small point in the universe, there may be forces to guide or +signs to predict the course of mortal destiny. Nor was it an +altogether unworthy dream, which floated before the minds +of so many generations, that in those liquid depths of space, +where, in the infinite distance, the radiance of widely-severed +constellations blends into a luminous haze, might be the eternal +abode of spirits who, after their sojourn in the flesh, have +purged themselves of earthly taint.<a id="noteref_3094" name="noteref_3094" href="#note_3094"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3094</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The relative influence of Babylon and ancient Iran in +moulding the theology of Mithraism, has long been a subject +of controversy. The opposing schools, represented by Lajard +and Windischmann,<a id="noteref_3095" name="noteref_3095" href="#note_3095"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3095</span></span></a> have been discredited or reconciled by +saner methods of criticism, and wider archaeological knowledge. +It is now seen that while Babylonia has left a deep impress +on the creed of Mithra, yet the original Aryan or Persian +elements still maintained their ascendency. Mithra, in his long +journey, came under many influences; and he absorbed many +alien ideas from the cults and art of the many lands through +which he travelled. His tolerance, indeed, was one great +secret of his power. But, while he absorbed, he assimilated +and transmuted. He remained the god of Persia, while he +gathered into his creed mystic elements that might appease the +spiritual cravings of the western world.<a id="noteref_3096" name="noteref_3096" href="#note_3096"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3096</span></span></a> His system came to +represent the best theological expression of the long movement +of pagan mysticism, which, beginning with the mythic names +of Orpheus and Pythagoras, organised in the classic mysteries, +elevated and glorified by the genius of Plato, ended, if it has +ended, in the Neo-Platonic movement which offered a last +resistance to the Christian church. The central ideas of that +<span class="tei tei-pb" id="page600">[pg 600]</span><a name="Pg600" id="Pg600" class="tei tei-anchor"></a>theory of life and death were presented to the neophyte in the +mysteries of Mithra, and one of the last expounders of the +Platonic creed, in the reign of Theodosius, had probably +been initiated in one of the last chapels of the worship.<a id="noteref_3097" name="noteref_3097" href="#note_3097"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3097</span></span></a> In +that vision of human destiny, of the descent and ascent +of the human soul, the old Orphic doctrine is united with the +star-lore of the Euphrates. Travelling towards its future +prison-house in the flesh, the spirit which leaves the presence +of Ormuzd descends by the gate of Cancer, through the +spheres of the seven planets, and in each acquires a new +faculty appropriate to its earthly state. The Mithraist +discipline and sacraments prepare it for the ascent after death. +When the soul at last leaves its mortal prison, it has to submit +to a great judgment in the presence of Mithra, and if it pass +the ordeal, it may then return through the seven spheres, at +each stage divesting itself of those passions or earthly powers, +which it had taken on for a time in its downward journey.<a id="noteref_3098" name="noteref_3098" href="#note_3098"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3098</span></span></a> +Finally, through the remote gate of Capricorn, its sublimated +essence will pass back again to ecstatic union with the +Supreme. It is thus that the East and West, Orphic mysteries +and Chaldaean astrology, combined to satisfy the craving for a +moral faith and the vision of another world. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The religion of Mithra probably achieved its highest +victory through an ethical theology, typified and made +concrete to the average worshipper by an elaborate symbolism +in rite and sculptured scene. But it had also a cosmic +theology. Mithra, in virtue of his moral power, became in +the end the central figure. But in nearly all his chapels can +be discovered a divine hierarchy, in which, for ages, he did +not hold the foremost rank. The highest place is given to +Infinite Time, without sex or passions, or properly without +even a name, although in order to bring him within the +vulgar ken, he may be called Cronus or Saturn and imaged in +stone as a lion, wrapped in the coils of a snake.<a id="noteref_3099" name="noteref_3099" href="#note_3099"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3099</span></span></a> He is the +author of life and death; he carries the keys of heaven, and +in his limitless sway, he is identified with the unbending +power of Fate. Like other cosmic systems of the East +<span class="tei tei-pb" id="page601">[pg 601]</span><a name="Pg601" id="Pg601" class="tei tei-anchor"></a>the Mazdean explained the universe by a succession of +emanations from the Infinite First Cause.<a id="noteref_3100" name="noteref_3100" href="#note_3100"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3100</span></span></a> From his own +essence, Cronus engendered Earth and Heaven, whom mythologers +may call Jupiter and Juno, and they in turn give +life to Ocean. Jupiter, as in classical mythology, succeeded +to the power of Cronus, and gave to the world the Olympian +deities, along with Fortune, Themis, and the Fates. In the +hemisphere of gloom and evil, another order was engendered +by Infinite Time, which is represented by Ahriman, or, in the +fancy of more western lands, by Pluto and Hecate. The evil +spirits, who are their progeny, like the Titans of Greek legend, +have tried to storm Olympus, and been hurled back to the +under world.<a id="noteref_3101" name="noteref_3101" href="#note_3101"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3101</span></span></a> There they still retain their power to plague and +corrupt the race of men; but, by means of incantation, and +sacrifice, their malice may be turned aside. In this daemonology +Mithraism joined hands with the new Platonism, of which +Plutarch, as we have seen, was one of the earliest apostles, and +the affinity between them continued to the last age of paganism.<a id="noteref_3102" name="noteref_3102" href="#note_3102"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3102</span></span></a> +But it was in its divinisation of the elemental powers and +heavenly bodies that this religion probably obtained its most +powerful hold on an age profoundly fatalist and superstitious. +The strife of the four elements figures under animal symbolism +on innumerable sculptures of the chapels of Mithra, around +the image of the bull-slaying God.<a id="noteref_3103" name="noteref_3103" href="#note_3103"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3103</span></span></a> The divine fire which +sparkles in the stars, and diffuses the warmth of life in animal +or plant, blazed perpetually on the altar of the crypt.<a id="noteref_3104" name="noteref_3104" href="#note_3104"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3104</span></span></a> The +sun and moon are seldom missing from these slabs. In the +great masterpiece of Mithraic art at Osterburken, the two +deities occupy opposite corners of the tablet.<a id="noteref_3105" name="noteref_3105" href="#note_3105"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3105</span></span></a> The sun-god, +with a cloak floating from his right shoulder, is urging his four-horse +team up the steep of heaven, and over the car floats +Phosphorus, as a naked boy, bearing a torch in each hand. +On the opposite side, Selene, crowned with the crescent and +erect in her car, is urging her team of oxen downwards towards +the gloom. On another piece, also found in the heart of +Germany, there is an impressive scene, in which Mithra and +the Sun, arrayed in eastern costume, stand side by side over a +<span class="tei tei-pb" id="page602">[pg 602]</span><a name="Pg602" id="Pg602" class="tei tei-anchor"></a>huge slaughtered bull. The sun god is handing to Mithra a +bunch of grapes, which he receives with a gesture of admiration.<a id="noteref_3106" name="noteref_3106" href="#note_3106"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3106</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The most popular, and the least wholesome, element, which +Mithraism borrowed from Babylon, was the belief in planetary +influence. The seven planets became the arbiters of human +destiny, and their number acquired a hieratic significance.<a id="noteref_3107" name="noteref_3107" href="#note_3107"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3107</span></span></a> +The days of the week and the seven principal metals were +consecrated to them. The various grades of initiation into the +mysteries of Mithra found a correspondence in the intervals of +the seven spheres.<a id="noteref_3108" name="noteref_3108" href="#note_3108"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3108</span></span></a> The soul, in descending to its earthly +tenement for a season, passes through their successive realms, +and assumes appropriate faculties in each, just as, on its +release and ascension, it divests itself of them, one by one, +as it returns to the region of ethereal purity. But the +astral doctrine, introduced into the system of Iran from +Chaldaea, was a dangerous addition to the creed. It was +a fatal heritage from ages of benumbing superstition, and, +while it gave an immense impetus to the progress of the solar +cult, it counterbalanced, and, to some extent, neutralised its +more spiritual and salutary doctrines.<a id="noteref_3109" name="noteref_3109" href="#note_3109"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3109</span></span></a> A co-ordinate evil +power, side by side with the beneficent Creator and Preserver, +and his revealer and mediator, a host of daemons, tempting to +sin, as well as visiting men with calamity, an iron Fate at the +centre of the Universe, whose inevitable decrees are at once +indicated and executed by the position and motions of the +planets—all this gloomy doctrine lay like a nightmare on the +human mind for many ages, and gave birth to all sorts of evil +arts to discover or avert or direct the pitiless forces which +controlled the fate of man. This is the dark side of Mithra +worship, and, in this evil tradition from Babylon, which +partially overlaid the purer creed of Persia, we may find some +explanation of the strange blending of dark superstition with +moral earnestness which characterised the reaction of Julian, +the votary of the Sun, and the patron of Maximus. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +But, although the deification of the great elemental powers +and the mingled charm and terror of astrology gave the +religion of Mithra a powerful hold on the West, there were +<span class="tei tei-pb" id="page603">[pg 603]</span><a name="Pg603" id="Pg603" class="tei tei-anchor"></a>other and nobler elements in his system which cannot escape +the candid enquirer. The old unmoral, external paganism no +longer satisfied the spiritual wants of all men in the second +century. It is true the day will probably never come when +the religion of many will not begin and end in solemn, stately +rite, consecrated to the imagination by ancient use, and +captivating the sense by scrupulously ordered ceremonial. +The ritualist and the puritan conception of worship will +probably always exist side by side, for they represent two +opposite conceptions of religion which can never entirely blend. +And certainly in the days of M. Aurelius the placid satisfaction +in a sumptuous sacrifice, at which every word of the ancient +litany was rendered to the letter, was still profoundly felt by +many, even by the philosophic emperor himself. But there +were other ideas in the air. Men heard from wandering +preachers that God required other offerings than the <span class="tei tei-q">“blood of +bulls and the ashes of a heifer,”</span> that the true worship was in +the sacrifice of a purified spirit.<a id="noteref_3110" name="noteref_3110" href="#note_3110"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3110</span></span></a> Platonist and Pythagorean, +even when they might reverently handle the ancient symbolism +of ritual, were teaching that communion with the Infinite +Father was only possible to a soul emancipated from the +tyranny of sense. Moreover, as we have seen, the new +Platonism was striving to create some mediatorial power between +the world of sense and the Infinite Spirit, transcending all old +materialistic fancies of the Divine.<a id="noteref_3111" name="noteref_3111" href="#note_3111"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3111</span></span></a> This Platonic daemonology, +indeed, from the Christian point of view, was a very crude and +imperfect attempt to bridge the gulf. And it had the graver +fault that it was really a revival of the old mythology. Yet +it was also an attempted reformation. It was an effort to +introduce a moral influence into paganism. It was an effort +to substitute for physical and naturalistic conceptions a moral +theory of the government of the world. That was surely an +immense advance in religious history, and foreshadowed the +great revolution which was to launch the western world on a +new spiritual career. The hosts of sister spirits, whom +Maximus of Tyre imagines as surrounding and sustaining the +life of men, involved in the darkness and sorrow of time, are +<span class="tei tei-pb" id="page604">[pg 604]</span><a name="Pg604" id="Pg604" class="tei tei-anchor"></a>a conception strange to the old paganism. And the need of +mediatorial sympathy, of a sympathetic link, however slight, +with the dim, awful Power, ever receding into more remote and +mysterious distances, was also connected with the need of some +assurance, or fainter hope, of a life beyond the tomb. To that +hope the old classical paganism afforded only slight and +shadowy nutriment. Yet, from hundreds of sepulchral inscriptions +the yearning, often darkened by a doubt, appeals +with pathetic force. Apart, in fact, from the crowd of mere +antiquarian formalists and lovers of spectacle, there were, we +believe, a great mass who longed for some channel through +which they might have the faintest touch of sympathy with +the Infinite Spirit; for some promise, however veiled in +enigmatic symbolism, that this poor, puzzling, ineffectual life +should not close impotently at death. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +In all the Mazdean pantheon, it has been remarked, Mithra +was the only divine figure that profoundly affected the religious +imagination of Europe. Who can dare at this distance to +pierce the mystery? But we may conjecture that the ascendency +is partly due to his place as mediator in the Persian +hierarchy, partly to the legends, emblazoned on so many slabs, +of his miraculous and Herculean triumphs; but still more to +the moral and sacramental support, and the sure hope of +immortal life which he offered to his faithful worshippers. +Mithra came as a deliverer from powers of evil and as a +mediator between man and the remote Ormuzd. He bears +the latter office in a double sense. In the cosmic system, as +lord of light, he is also lord of the space between the heavenly +ether and the mists of earth. As a solar deity, he is the +central point among the planetary orbs.<a id="noteref_3112" name="noteref_3112" href="#note_3112"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3112</span></span></a> In the ubiquitous +group of the slaughtered bull, Mithra stands between the two +Dadophori, Cautes and Cautopates, who form with him a sort +of Trinity, and are said to be incarnations of him.<a id="noteref_3113" name="noteref_3113" href="#note_3113"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3113</span></span></a> One of these +figures in Mithraic sculpture always bears a torch erect, the +other a torch turned downwards to the earth. They may have +a double significance. They may figure the ascending light of +dawn, and the last radiance of day as it sinks below the horizon. +They may be taken to image the growth of solar strength to +its midsummer triumphs, and its slow decline towards fading +<span class="tei tei-pb" id="page605">[pg 605]</span><a name="Pg605" id="Pg605" class="tei tei-anchor"></a>autumn and the cold of winter. Or again, they may shadow +forth the wider and more momentous processes of universal +death and resurgent life. But Mithra also became a mediator +in the moral sense, standing between Ormuzd and Ahriman, +the powers of good and evil, as Plutarch conceives him.<a id="noteref_3114" name="noteref_3114" href="#note_3114"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3114</span></span></a> He +is the ever victorious champion, who defies and overthrows the +malignant demons that beset the life of man; who, above all, +gives the victory over the last foe of humanity. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The legend of Mithra in hymn or litany is almost entirely +lost. But antiquarian ingenuity and cultivated sympathy have +plausibly recovered some of its meanings from the many +sculptural remains of his chapels. On the great monuments +of Virunum, Mauls, Neuenheim, and Osterburken, can be +seen the successive scenes of the hero’s career. They begin +with his miraculous birth from the <span class="tei tei-q">“mother rock,”</span> which was +familiar to Justin Martyr, S. Jerome, and many of the Fathers.<a id="noteref_3115" name="noteref_3115" href="#note_3115"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3115</span></span></a> +The dedications <span class="tei tei-hi"><span style="font-style: italic">petrae genetrici</span></span> abound along the Danube, and +the sacred stone was an object of adoration in many chapels.<a id="noteref_3116" name="noteref_3116" href="#note_3116"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3116</span></span></a> +A youthful form, his head crowned with a Phrygian cap, a +dagger in one hand, and a torch in the other, is pictured +emerging from an opening rock, around which sometimes a +serpent is coiled. Shepherds from the neighbouring mountain +gaze in wonder at the divine birth, and presently come nearer +to adore the youthful hero, and offer him the firstlings of their +flocks and fields.<a id="noteref_3117" name="noteref_3117" href="#note_3117"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3117</span></span></a> And again, a naked boy is seen screening +himself from the violence of the wind in the shelter of a fig +tree; he eats of its fruit and makes himself a garment from +the leaves.<a id="noteref_3118" name="noteref_3118" href="#note_3118"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3118</span></span></a> In another scene, the sacred figure appears in full +eastern costume, armed with a bow from which he launches +an arrow against a rock rising in front of him.<a id="noteref_3119" name="noteref_3119" href="#note_3119"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3119</span></span></a> From the +spot where the arrow strikes the stone, a fountain gushes forth, +and the water is eagerly caught in his upturned palms by a +form kneeling below. Then follow the famous scenes of the +chase and slaughter of the mystic bull. At first the beast is seen +borne in a skiff over an expanse of waters. Soon afterwards +<span class="tei tei-pb" id="page606">[pg 606]</span><a name="Pg606" id="Pg606" class="tei tei-anchor"></a>he is grazing quietly in a meadow, when Mithra comes upon +the scene. In one monument the hero is carrying the bull +upon his shoulders; in others he is borne upon the animal’s +back, grasping it by the horns. Or again, the bull is seen in full +career with the hero’s arms thrown around his neck. At last +the bull succumbs to his rider’s courage, and is dragged by +the hind-legs, which are drawn over his captor’s shoulders, into +a cavern where the famous slaughter was enacted.<a id="noteref_3120" name="noteref_3120" href="#note_3120"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3120</span></span></a> The +young god, his mantle floating on the wind, kneels on the +shoulder of the fallen beast, draws back its head with his left +hand, while with the other he buries his dagger in its neck.<a id="noteref_3121" name="noteref_3121" href="#note_3121"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3121</span></span></a> +Below this scene are invariably sculptured the scorpion, the +faithful dog, and the serpent lapping the flowing blood. +The two Dadophori, silent representatives of the worlds of light +and gloom, one on each side, are always calm watchers of the +mystic scene. But the destruction of the bull was not a mere +spectacle of death. It was followed by a miracle of fresh +springing life and fertility, and, here and there, on the slabs +are seen ears of corn shooting from the tail of the dying +beast, or young plants and flowers springing up around.<a id="noteref_3122" name="noteref_3122" href="#note_3122"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3122</span></span></a> His +blood gives birth to the vine which yields the sacred juice +consecrated in the mysteries. Thus, in spite of the scorpion +and the serpent, symbols of the evil powers, who seek to +wither and sterilise the sources of vitality, life is ever rising +again from the body of death.<a id="noteref_3123" name="noteref_3123" href="#note_3123"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3123</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Mithra’s mysterious reconciliation with the Sun is figured +in other groups.<a id="noteref_3124" name="noteref_3124" href="#note_3124"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3124</span></span></a> Mithra, as usual, in eastern costume, has, +kneeling before him, a youthful figure either naked or lightly +clad. The god touches the head of the suppliant with some +mysterious symbol, and the subject of the rite raises his hands +in prayer. The mystic symbol is removed, and Mithra sets a +radiant crown on the suppliant’s head. This reconciliation of +the two deities is a favourite subject. In the sculpture of +Osterburken, they ratify their pact with solemn gestures before +an altar. Their restored harmony is commemorated in even +<span class="tei tei-pb" id="page607">[pg 607]</span><a name="Pg607" id="Pg607" class="tei tei-anchor"></a>more solemn fashion. In one monument the two are reclining +on a couch at a solemn agape, with a table before them bearing +the sacred bread, which is marked with the cross, and both are +in the act of raising the cup in their right hands.<a id="noteref_3125" name="noteref_3125" href="#note_3125"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3125</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The legend of Mithra, thus faintly and doubtfully reconstructed +from the sacred sculptures, in the absence of express +tradition, must probably for ever remain somewhat of an +enigma. It has been, since the third century, the battle-ground +of ingenious interpreters. To enumerate and discuss +these theories, many of them now discredited by archaeological +research, is far beyond the scope of this work. It is +clear that from the early Chaldaean magi, who, to some +extent, imposed their system on Iranian legend, down to the +Neo-Platonists, the god and his attendants were treated as +the symbols of cosmic theory. The birth from the rock +was the light of dawn breaking over serrated crests of +eastern hills.<a id="noteref_3126" name="noteref_3126" href="#note_3126"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3126</span></span></a> The cave, which was always piously perpetuated +in the latest Mithraist architecture, was the solid +vault of heaven, and the openings pierced in its roof were +the stars shining through the celestial dome.<a id="noteref_3127" name="noteref_3127" href="#note_3127"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3127</span></span></a> The fountain +which rose in every chapel, the fire on the altar, the animals +surrounding the bull, represent the powers of nature in their +changes and conflict. The young archer, causing water to +spring from the rock by a shot from his bow, marks the +miraculous cessation of prehistoric dearth, as the bull leaping +from a skiff perhaps commemorates a primaeval deluge. The +slaying of the bull, the central scene of all, may go back to +the exploits of the heroic pioneers of settled life, a Hercules +or a Theseus, who tamed the savage wilderness to the uses +of man. It had many meanings to different ages. To one +occupied with the processes of nature, it may have symbolised +the withering of the vegetative freshness of the world in midsummer +heats, yet with a promise of a coming spring. To +another it may have meant a victory over evil spirits and +powers of darkness.<a id="noteref_3128" name="noteref_3128" href="#note_3128"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3128</span></span></a> Or it may, in the last days, have been +the prototype of that sacramental cleansing which gave assurance +of immortal life, and which seemed to the Fathers the +mockery of a Diviner Sacrifice. +</p> + +<span class="tei tei-pb" id="page608">[pg 608]</span><a name="Pg608" id="Pg608" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +There can be no doubt that Mithra and his exploits, in +response to a great need, came to have a moral and spiritual +meaning. From the earliest times, he is the mediator between +good and evil powers; ever young, vigorous, and victorious in +his struggles, the champion of truth and purity, the protector +of the weak, the ever vigilant foe of the hosts of daemons +who swarm round the life of man, the conqueror of death. +His religion, in spite of its astrology, was not one of fatalist +reverie; it was a religion of struggle and combat. In this +aspect it was congenial to the virile Roman temperament, +and, above all, to the temperament of the Roman soldier, +at once the most superstitious and the most strenuous of +men.<a id="noteref_3129" name="noteref_3129" href="#note_3129"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3129</span></span></a> Who can tell what inspiration the young heroic +figure, wearing an air of triumphant vigour even on the rudest +slabs,<a id="noteref_3130" name="noteref_3130" href="#note_3130"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3130</span></span></a> may have breathed into a worn old veteran, who kept +ceaseless watch against the Germans in some lonely post on +the Danube, when he spent a brief hour in the splendour of +the brilliantly lighted crypt, and joined in the old Mazdean +litany? Before him was the sacred group of the Tauroctonus, +full of so many meanings to many lands and ages, but which, +to his eyes, probably shed the light of victory over the perilous +combats of time, and gave assurance of a larger hope. +Suddenly, by the touch of an unseen hand, the plaque revolved,<a id="noteref_3131" name="noteref_3131" href="#note_3131"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3131</span></span></a> +and he had before him the solemn agape of the two +deities in which they celebrated the peaceful close of their +mystic conflict. And he went away, assured that his hero +god was now enthroned on high, and watching over his faithful +soldiers upon earth.<a id="noteref_3132" name="noteref_3132" href="#note_3132"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3132</span></span></a> At the same time, he had seen around +him the sacred symbols or images of all the great forces of +nature, and of the fires of heaven which, in their motions +and their effluences, could bring bane or happiness to men +below. In the chapels of Mithra, all nature became divine +and sacred, the bubbling spring, the fire on the cottage hearth, +the wind that levelled the pine tree or bore the sailor on his +voyage, the great eternal lights that brought seed-time and +harvest and parted day from night, the ever-welling vital +force in opening leaf and springing corn-ear, and birth of +young creatures, triumphing in regular round over the +<span class="tei tei-pb" id="page609">[pg 609]</span><a name="Pg609" id="Pg609" class="tei tei-anchor"></a>malignant forces which seem for a time to threaten decay +and corruption. The <span class="tei tei-q">“Unconquered Mithra”</span> is thus the god +of light and hope in this world and the next.<a id="noteref_3133" name="noteref_3133" href="#note_3133"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3133</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The ancient world was craving for a promise of immortality. +Mithraism strove to nurse the hope, but, like the contemporaneous +Platonism and the more ancient Orphic lore, it +linked it with moral responsibility and grave consequences. +Votaries were taught that the soul descended by graduated fall +from the Most High to dwell for a season in the prison of the +flesh.<a id="noteref_3134" name="noteref_3134" href="#note_3134"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3134</span></span></a> After death there is a great judgment, to decide the +future destiny of each soul, according to the life which had +been led on earth.<a id="noteref_3135" name="noteref_3135" href="#note_3135"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3135</span></span></a> Spirits which have defiled themselves +during life are dragged down by Ahriman and his evil angels, +and may be consigned to torture, or may sink into endless +debasement. The pure, who have been fortified by the holy +mysteries, will mount upwards through the seven spheres, at +each stage parting with some of their lower elements, till, at +last, the subtilised essential spirit reaches the empyrean, and is +received by Mithra into the eternal light. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +But the conflict between good and evil, even on this earth, +will not last for ever. There will be a second coming of Mithra, +which is to be presaged by great plagues. The dead will +arise from their tombs to meet him. The mystic bull will +again be slain, and his blood, mingled with the juice of the +sacred Haoma, will be drunk by the just, and impart to them +the gift of eternal life.<a id="noteref_3136" name="noteref_3136" href="#note_3136"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3136</span></span></a> Fire from heaven will finally devour +all that is evil. Thus the slaughter of the bull, which is the +image of the succession of decay and fructifying power in +physical nature, is also the symbol and guarantee of a final +victory over evil and death. And, typifying such lofty and +consolatory truths, it naturally met the eye of the worshipper +in every chapel. It was also natural that the taurobolium, +which was originally a rite of the Great Mother, should be +absorbed, like so many alien rites and ideas, by the religion +which was the great triumph of syncretism. The baptism of +blood was, indeed, a formal cleansing from impurity of the +flesh; but it was also cleansing in a higher sense. The +inscrip<span class="tei tei-pb" id="page610">[pg 610]</span><a name="Pg610" id="Pg610" class="tei tei-anchor"></a>tions of the fourth century, which commemorate the blessing +of the holy rite, often close with the words <span class="tei tei-hi"><span style="font-style: italic">in aeternum +renatus</span></span>.<a id="noteref_3137" name="noteref_3137" href="#note_3137"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3137</span></span></a> How far the phrase expressed a moral resurrection, +how far it records the sure hope of another life, we cannot +presume to say. Whether borrowed from Christian sources +or not, it breathes an aspiration strangely different from the +tone of old Roman religion, even at its best. There may have +been a good deal of ritualism in the cleansing of Mithra. +Yet Mithra was, from the beginning, a distinctly moral power, +and his worship was apparently untainted by the licence which +made other heathen worships schools of cruelty and lust. His +connection, indeed, with some of them, must at times have led +his votaries into more than doubtful company; Sabazius and +Magna Mater were dangerous allies.<a id="noteref_3138" name="noteref_3138" href="#note_3138"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3138</span></span></a> Yet, on the whole, it +has been concluded that Mithraism was a gospel of truth and +purity, although the purity was often a matter of merely ceremonial +purification and abstinence. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The day is far distant when the mass of men will be +capable of the austere mystic vision, which relies little on +external ceremonies of worship. Certainly the last ages of +paganism in the West were not ripe for any such reserved +spirituality. And the religions which captivated the ages +that preceded the triumph of the Catholic Church, while they +strove to satisfy the deeper needs of the spirit, were more +intensely sacerdotal, and more highly organised than the old +religions of Greece and Rome. Probably no small part of +their strength lay in sacramental mystery, and an occult +sacred lore which was the monopoly of a class set apart +from the world.<a id="noteref_3139" name="noteref_3139" href="#note_3139"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3139</span></span></a> Our knowledge of the Mithraic priesthood +is unfortunately scanty, and the ancient liturgy has perished.<a id="noteref_3140" name="noteref_3140" href="#note_3140"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3140</span></span></a> +But inscriptions mention an <span class="tei tei-hi"><span style="font-style: italic">ordo sacerdotum</span></span>; and Tertullian +speaks of a <span class="tei tei-q">“high pontiff of Mithra”</span> and of holy virgins and +persons vowed to continence in his service.<a id="noteref_3141" name="noteref_3141" href="#note_3141"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3141</span></span></a> The priestly +functions were certainly more constant and exacting than those +of the old priestly colleges of Greece and Rome. There were +<span class="tei tei-pb" id="page611">[pg 611]</span><a name="Pg611" id="Pg611" class="tei tei-anchor"></a>solemn sacraments and complicated rites of initiation to be +performed. Three times a day, at dawn, noon, and evening, +the litany to the Sun was recited.<a id="noteref_3142" name="noteref_3142" href="#note_3142"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3142</span></span></a> Daily sacrifice was offered +at the altars of various gods, with chanting and music. The +climax of the solemn office was probably marked by the +sounding of a bell.<a id="noteref_3143" name="noteref_3143" href="#note_3143"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3143</span></span></a> And turning on a pivot, the sacred slab +in the apse displayed, for the adoration of the faithful, the +scene of the holy feast of Mithra and the Sun after their +reconciliation. The seventh day of the week was sacred to +the Sun, the sixteenth of each month to Mithra, and the 25th +of December, as marking the sun’s entrance on a new course +of triumph, was the great festival of Mithra’s sacred year.<a id="noteref_3144" name="noteref_3144" href="#note_3144"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3144</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Initiation in the mysteries, after many rites of cleansing +and trial, was the crowning privilege of the Mithraist believer. +The gradation of spiritual rank, and the secrecy which bound +the votaries to one another in a sacred freemasonry, were a +certain source of power. S. Jerome alone has preserved for +us the seven grades through which the neophyte rose to full +communion. They were Corax, Cryphius, Miles, Leo, Perses, +Heliodromus, and Pater.<a id="noteref_3145" name="noteref_3145" href="#note_3145"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3145</span></span></a> What their origin was who shall +say? They may correspond to the seven planets, and mark +the various stages of the descent of the soul into flesh, and +its rise again to the presence of God. According to Porphyry, +the first three stages were merely preliminary to complete +initiation. Only the Lions were full and real communicants,<a id="noteref_3146" name="noteref_3146" href="#note_3146"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3146</span></span></a> +and the title Leo certainly appears oftenest on inscriptions. +The dignity Pater Patrum, or Pater Patratus, was much coveted, +and conferred a real authority over the brethren, with an +official title to their reverence.<a id="noteref_3147" name="noteref_3147" href="#note_3147"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3147</span></span></a> The admission to each successive +grade was accompanied by symbolic ceremonies, as +when the Miles put aside the crown twice tendered to him, +saying that Mithra was his only crown.<a id="noteref_3148" name="noteref_3148" href="#note_3148"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3148</span></span></a> The veil of +the Cryphius, and the Phrygian bonnet of the Perses, have a +significance or a history which needs no comment. Admission +<span class="tei tei-pb" id="page612">[pg 612]</span><a name="Pg612" id="Pg612" class="tei tei-anchor"></a>to full communion was preceded by austerities and ordeals +which were made the subject of exaggeration and slander. +The neophyte, blindfold and bound, was obliged to pass +through flame. It was said that he had to take part in a +simulated murder with a blood-dripping sword. On the +sculpture of Heddernheim a figure is seen standing deep in +snow. These ceremonies probably went back to the scenes +and ages in which mutilations in honour of Bellona and Magna +Mater took their rise. They may also have been a lesson, or a +test of apathy and moral courage.<a id="noteref_3149" name="noteref_3149" href="#note_3149"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3149</span></span></a> But the tales of murder +and torture connected with these rites have probably no better +foundation than similar slanders about the early Christian +mysteries.<a id="noteref_3150" name="noteref_3150" href="#note_3150"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3150</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The votaries of Mithra, like those of Isis and other eastern +deities, formed themselves into guilds which were organised on +the model of ordinary sodalities and colleges. As funerary +societies, or under the shelter of Magna Mater, they escaped +persecution. They had their roll of members, their council of +decurions, their masters and curators.<a id="noteref_3151" name="noteref_3151" href="#note_3151"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3151</span></span></a> And, like the secular +colleges, they depended to a great extent, for the erection of +chapels and the endowment of their services, on the generosity +of their wealthier members and patrons.<a id="noteref_3152" name="noteref_3152" href="#note_3152"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3152</span></span></a> One man might give +the site of a chapel, another a marble altar; a poor slave might +contribute out of his <span class="tei tei-hi"><span style="font-style: italic">peculium</span></span> a lamp or little image to adorn +the walls of the crypt.<a id="noteref_3153" name="noteref_3153" href="#note_3153"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3153</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +One undoubted cause of the success of Mithra in the West +was the spirit of fraternity and charity which was fostered +in his guilds. The hopeless obscurity and depression of the +plebeian and servile classes had some alleviation in companies +where, for the moment, the poor and lowly-born found himself +on an equality with his social superiors. Plebeians and the +slaves had a great part in the propagation of the eastern +worships, and especially that of the God of Light.<a id="noteref_3154" name="noteref_3154" href="#note_3154"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3154</span></span></a> In his +<span class="tei tei-pb" id="page613">[pg 613]</span><a name="Pg613" id="Pg613" class="tei tei-anchor"></a>mysteries and guilds the highest dignities were open to them.<a id="noteref_3155" name="noteref_3155" href="#note_3155"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3155</span></span></a> +Moreover, from the size of the chapels it is clear that the +congregations were generally small, so that the members of +lower social importance were not lost in a crowd.<a id="noteref_3156" name="noteref_3156" href="#note_3156"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3156</span></span></a> Growing +numbers were accommodated, not by enlarging, but by multiplying +the shrines. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +In the sacraments of Mithra, Tertullian and other Apologists +perceived a diabolic parody of the usages of the Church.<a id="noteref_3157" name="noteref_3157" href="#note_3157"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3157</span></span></a> +The <span class="tei tei-hi"><span style="font-style: italic">acceptio</span></span> of the neophytes, the <span class="tei tei-hi"><span style="font-style: italic">sacramentum</span></span>, in which +they were pledged to secrecy and holy service, the sign or +brand made on the brow of the Miles, the ablutions or +baptism with holy water, as in the rites of Isis, whatever their +origin, could not fail, in an age of death-struggle for supremacy, +to arouse the suspicions and fears of the champions of the +Church.<a id="noteref_3158" name="noteref_3158" href="#note_3158"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3158</span></span></a> Finally, the consecrated bread and mingled water +and wine, which were only offered to the higher grades, may +well have seemed the last and worst profanation of the most +solemn Christian rite. The draught from the mystic cup, +originally the juice of Haoma, was supposed to have supernatural +effects. It imparted not only health and prosperity +and wisdom, but also the power to conquer the spirits of evil +and darkness, and a secret virtue which might elude the grasp +of death.<a id="noteref_3159" name="noteref_3159" href="#note_3159"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3159</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The temples in which these rites took place repeated for ages +the same original type. Mithra and his cave are inseparable +ideas, and the name <span class="tei tei-hi"><span style="font-style: italic">spelaeum</span></span>, <span class="tei tei-hi"><span style="font-style: italic">antrum</span></span>, or <span class="tei tei-hi"><span style="font-style: italic">specus</span></span>, remained +to the end the regular designation of his chapels.<a id="noteref_3160" name="noteref_3160" href="#note_3160"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3160</span></span></a> In country +places, grottoes or recesses on the side of a rocky hill might +supply a natural oratory of the ancient type.<a id="noteref_3161" name="noteref_3161" href="#note_3161"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3161</span></span></a> But, in the +centre of great towns, the skill of the architect had to simulate +the rude structure of the original cavern. Entering through +an open portico, the worshipper found himself in an antechapel, +through which he passed into another chamber which +was called the <span class="tei tei-hi"><span style="font-style: italic">apparatorium</span></span>, where the priests and neophytes +arrayed themselves in their robes or masques before the holy +<span class="tei tei-pb" id="page614">[pg 614]</span><a name="Pg614" id="Pg614" class="tei tei-anchor"></a>rites.<a id="noteref_3162" name="noteref_3162" href="#note_3162"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3162</span></span></a> Thence they descended by stairs to the level of the +cave-like crypt, which was the true sanctuary. On each side +there ran a bench of stone, on which was ranged the company +of the initiated.<a id="noteref_3163" name="noteref_3163" href="#note_3163"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3163</span></span></a> The central aisle led up to the apse, against +the walls of which was set the sculptured scene of the slaying +of the bull, surrounded by the symbolic figures and emblems +of Chaldaean star-lore, with altars in front.<a id="noteref_3164" name="noteref_3164" href="#note_3164"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3164</span></span></a> This was the +holiest place, and, from some remains, it would seem to have +been railed in, like the chancel of one of our churches.<a id="noteref_3165" name="noteref_3165" href="#note_3165"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3165</span></span></a> +The neophyte, as he approached, must have been impressed by +a dazzling scene. On either side the congregation knelt in +prayer. Countless lamps shed their brilliant light on the +forms of ancient Hellenic gods, or on the images of the mighty +powers of earth or ether<a id="noteref_3166" name="noteref_3166" href="#note_3166"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3166</span></span></a>—above all, on the sacred scene which +was the memorial of the might of the <span class="tei tei-q">“unconquered.”</span> The +ancient rhythmic litany was chanted to the sound of music; +the lights came and went in startling alternations of splendour +and gloom. The draught of the sacred cup seemed to ravish +the sense. And the votary, as in the Isiac vision in Apuleius, +for a moment seemed borne beyond the bounds of space and +time into mystic distances.<a id="noteref_3167" name="noteref_3167" href="#note_3167"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3167</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Persian cult owed much of its success to imperial and +aristocratic favour. The last pagan emperor of the West, +the last generation of the pagan aristocracy, were devotees of +the Sun-god. It is a curious thing that even under the early +Empire Mithraism seems never to have suffered from the +suspicion and persecution with which other alien worships had +to contend.<a id="noteref_3168" name="noteref_3168" href="#note_3168"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3168</span></span></a> Its close league with the cult of the Great Mother, +which, since the second century <span class="tei tei-hi"><span style="font-size: 75%">B.C.</span></span>, had been an established +institution, may have saved Mithra from official mistrust. He +also emerged into prominence in the age in which imperial +jealousy of guilds and colleges was visibly relaxing its precautions.<a id="noteref_3169" name="noteref_3169" href="#note_3169"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3169</span></span></a> +A more satisfying explanation may perhaps be +found in the sympathy of the Flavian dynasty<a id="noteref_3170" name="noteref_3170" href="#note_3170"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3170</span></span></a> and the +<span class="tei tei-pb" id="page615">[pg 615]</span><a name="Pg615" id="Pg615" class="tei tei-anchor"></a>princes of the third century for the religious ideas of the East, +and in the manifest support which heliolatry lent to growing +absolutism and the worship of the Caesars. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The apotheosis of the emperors began even in the time +of the first Caesar, who rose to the highest divine honours +before his death. But it was long a fluctuating and hesitating +creed. The provinces, and particularly the cities of Asia +Minor,<a id="noteref_3171" name="noteref_3171" href="#note_3171"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3171</span></span></a> were more eager to decree temples and divine honours +to the lord of the world than even the common people of Italy. +The superstitious masses and the soldiery, indeed, were equal to +any enthusiasm of flattery and superstition. But the cultivated +upper class, in spite of the effusive compliance of court +poets,<a id="noteref_3172" name="noteref_3172" href="#note_3172"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3172</span></span></a> having but little belief in any Divine Powers, were not +likely to yield an easy faith to the godhead of a Claudius or +a Nero.<a id="noteref_3173" name="noteref_3173" href="#note_3173"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3173</span></span></a> The emperors themselves, belonging to this class, and +often sharing its fastidious scepticism, for a time judiciously +restrained a too exuberant devotion to their person.<a id="noteref_3174" name="noteref_3174" href="#note_3174"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3174</span></span></a> The +influence of Herod may have filled the lunatic imagination of +Caligula with dreams of an eastern despotism and the superhuman +dignity of kings.<a id="noteref_3175" name="noteref_3175" href="#note_3175"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3175</span></span></a> Nero, who had visions of a new +monarchy with its seat on eastern hills, may have rejoiced in +being adored by Tiridates as the equal of Mithra.<a id="noteref_3176" name="noteref_3176" href="#note_3176"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3176</span></span></a> But the +politic Augustus, while he permitted the foundation of temples +and priestly orders in his honour throughout the provinces, +and even in Italian towns, along with the divinity of Rome, +obstinately refused to have shrines erected to him in the +capital.<a id="noteref_3177" name="noteref_3177" href="#note_3177"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3177</span></span></a> Tiberius pursued the same policy, which was congenial +to his cold, realistic temperament. Vespasian, although +eastern superstition had a certain charm for him, jested on his +death-bed about his own claims to divinity.<a id="noteref_3178" name="noteref_3178" href="#note_3178"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3178</span></span></a> It was reserved +for his son Domitian to be the first emperor who claimed the +salutation of <span class="tei tei-q">“Dominus et Deus”</span> in his lifetime.<a id="noteref_3179" name="noteref_3179" href="#note_3179"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3179</span></span></a> The best +of the early emperors aspired to full divine honours only when +their career on earth had closed. +</p> + +<span class="tei tei-pb" id="page616">[pg 616]</span><a name="Pg616" id="Pg616" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Many historic causes made their posthumous elevation to +divine rank seem not unnatural. The cult of the Manes, +or good spirits of departed friends and ancestors, prepared the +Roman mind to adore the memory of the father of the State. +The legendary kings of the Latin race—Saturnus, Faunus, Picus, +Latinus—were worshipped as <span class="tei tei-hi"><span style="font-style: italic">Di indigetes</span></span>;<a id="noteref_3180" name="noteref_3180" href="#note_3180"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3180</span></span></a> Romulus had +vanished in a tempest and been carried up to heaven to join +the company of the gods. The hero-worship of the Greeks, +which raised to semi-divine state after death those who had done +great deeds of service to mankind, who had founded cities, +or manifested splendid gifts of mind or body, influenced the +imagination of a people who had long sat at the feet of Greece. +Greek cities raised altars to Rome and to Roman generals who +had enslaved them.<a id="noteref_3181" name="noteref_3181" href="#note_3181"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3181</span></span></a> When the Senate decreed divine honours +to a dead emperor, he became <span class="tei tei-hi"><span style="font-style: italic">divus</span></span>, not <span class="tei tei-hi"><span style="font-style: italic">deus</span></span>, at least to the +cultivated class, and <span class="tei tei-hi"><span style="font-style: italic">divus</span></span> is a title which even modern +sentiment might accord to men who have borne a great and +shining part in a world-wide system of administration. The +Spartan women were said to call great warriors, men who won +their admiration by gallantry, <span class="tei tei-q">“divine.”</span><a id="noteref_3182" name="noteref_3182" href="#note_3182"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3182</span></span></a> To the masses the +dead emperor no doubt became a veritable god, as the image +of M. Aurelius two centuries after his death was found among +the <span class="tei tei-hi"><span style="font-style: italic">penates</span></span> of every pious family in the West.<a id="noteref_3183" name="noteref_3183" href="#note_3183"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3183</span></span></a> But the +philosophic man of the world might also honestly accept the imperial +apotheosis by the decree of the Senate, in the sense that +another figure had been added to the rare company of those +who have been lifted by fortune or merit far above their +fellows, and have filled a great space in the life of humanity. +People, who for generations erected shrines to the minion of +Hadrian, might easily believe in the claims of the Antonine +emperors to a place among the gods. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The influence of Egypt and Persia lent its force to stimulate +native and original tendencies to king-worship, and to develop +the principate of Augustus into the theocratic despotism of +Aurelian and Diocletian. The eastern peoples were always +eager to lavish on the emperors the adoration which they had +been used to offer to their native princes. The ancient +<span class="tei tei-pb" id="page617">[pg 617]</span><a name="Pg617" id="Pg617" class="tei tei-anchor"></a>Pharaohs had been revered as incarnations of the deity and +gods upon earth.<a id="noteref_3184" name="noteref_3184" href="#note_3184"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3184</span></span></a> The Ptolemies inherited and utilised so +useful a superstition. These ideas spread into Italy with +the diffusion of the Isiac cult among the upper class, and +through the influence of travellers and envoys who kept up +a fruitful intercourse between Alexandria and Rome. But +Egypt went rather too far for the western mind in its apotheosis +of kings.<a id="noteref_3185" name="noteref_3185" href="#note_3185"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3185</span></span></a> A more potent and congenial influence came from +the lands of the remoter East. The Persians prostrated themselves +before their monarchs, but they did not actually adore +them as gods. They reverenced the daemon, or, in Roman +phrase, the <span class="tei tei-q">“genius Caesaris,”</span> without worshipping the monarch +himself.<a id="noteref_3186" name="noteref_3186" href="#note_3186"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3186</span></span></a> The king was supposed to be enlightened, inspired, +and guarded by a heavenly grace; his brow was crowned by a +divine aureole. Yet he was not the equal of God. But the +majesty and fortune of kings was something divine and supernatural; +they reigned by special grace and had a divine protection. +The dynasties who succeeded to the great heritage of +the East exploited these ideas to the full, and the most solemn +oath was by the Fortune of the King.<a id="noteref_3187" name="noteref_3187" href="#note_3187"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3187</span></span></a> The superstition of +Chaldaea, which connected all human destiny with the orbs of +heaven, exercised a profound influence for many centuries both +in the East and West. And the Sun, the monarch of the +heavens, often identified with Mithra, was regarded as the +special patron of kings, enduing them with irresistible power, +and guarding their lofty destiny. These ideas spread easily +from Pontus and Commagene into the western world. In +eastern cities, Caligula and Nero had altars raised to them as +solar deities,<a id="noteref_3188" name="noteref_3188" href="#note_3188"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3188</span></span></a> and Tiridates offered to Nero the adoration due +to Mithra.<a id="noteref_3189" name="noteref_3189" href="#note_3189"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3189</span></span></a> The enigmatical goddess Fortuna, who seems +to have had early associations with the Sun,<a id="noteref_3190" name="noteref_3190" href="#note_3190"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3190</span></span></a> gained fresh +strength from the ideas of the divinised destiny of eastern +monarchs. According to Plutarch, Tyche left the regions of +Assyria and Persia to make her home on the Palatine.<a id="noteref_3191" name="noteref_3191" href="#note_3191"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3191</span></span></a> The +<span class="tei tei-pb" id="page618">[pg 618]</span><a name="Pg618" id="Pg618" class="tei tei-anchor"></a>republican <span class="tei tei-q">“Fortune of the Roman People”</span> naturally passed +into the <span class="tei tei-q">“Fortuna Augusti,”</span> which appears on the imperial +coins from the reign of Vespasian. In the age of the +Antonines, the image of the goddess in gold always stood in +the prince’s bed-chamber, and was transferred at the hour of +his death to his successor.<a id="noteref_3192" name="noteref_3192" href="#note_3192"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3192</span></span></a> With the reign of Commodus, who +was himself initiated both in the Isiac and Mithraic mysteries, +begins the temporary triumph of the oriental cults, which was +to reach its height in the reign of Julian. The absence of full +materials for the history of the third century,<a id="noteref_3193" name="noteref_3193" href="#note_3193"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3193</span></span></a> a century crowded +with great events, and pregnant with great spiritual movements, +should perhaps impose greater caution in tracing the development +of imperial power than some writers have always observed. +Yet there can be little doubt that the monarchy of the West +tended to become a theocratic despotism, and that Persian Sun-worship +had a large share in this development. There was +always a sober sense in the West which rebelled against +the oriental apotheosis of the prince.<a id="noteref_3194" name="noteref_3194" href="#note_3194"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3194</span></span></a> Yet the iterated +adulation, so often recorded faithfully in the Augustan +History, reveals an extraordinary abasement of the upper +class before the person of the emperor.<a id="noteref_3195" name="noteref_3195" href="#note_3195"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3195</span></span></a> The emperors never, +indeed, claimed like the Sassanids to be <span class="tei tei-q">“brothers or sons of +the Sun and Moon.”</span><a id="noteref_3196" name="noteref_3196" href="#note_3196"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3196</span></span></a> But in their official style and insignia +there were many approaches to the divine claims of the +monarchs of the East. The title <span class="tei tei-hi"><span style="font-style: italic">invictus</span></span>, sacred to Mithra +and the Sun, was assumed by Commodus, and borne by his +successors.<a id="noteref_3197" name="noteref_3197" href="#note_3197"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3197</span></span></a> The still more imposing title of <span class="tei tei-q">“eternal,”</span> springing +from the same origin, came into vogue in the third century, +and appears in the edicts of the last shadowy emperors of the +fifth. From the reign of Nero, the imperial crown with +darting rays, symbolised the solar ancestry of the prince. +Gallienus used to go forth crowned in this manner, and with +gold dust in his hair, and raised a colossal statue of himself in +the garb of the Sun.<a id="noteref_3198" name="noteref_3198" href="#note_3198"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3198</span></span></a> The coins of Aurelian, who built the +great temple of the Sun from the spoils of Palmyra, bear the +legend <span class="tei tei-q">“deo et domino nato.”</span><a id="noteref_3199" name="noteref_3199" href="#note_3199"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3199</span></span></a> The West probably never took +<span class="tei tei-pb" id="page619">[pg 619]</span><a name="Pg619" id="Pg619" class="tei tei-anchor"></a>these assumptions so literally as the East. But metaphor +and imagery tended to become a real faith. The centre of +the great religion which was to be the last stronghold of +paganism, was the prototype of the emperor in the starry +world, and his protector on earth. And the solar grace which +surrounded the prince found an easy explanation in the mystic +philosophy of the soul’s descent which had been absorbed by +Mithraism. In coming to earth from the empyrean, the +future lord of the world received a special gift of grace and +power from the great luminary which is the source of light +and life. The religion of the Sun thus tended to become a +great spiritual support of an absolutism which was more and +more modelling itself on the royalty of the East. The cult of +the Sun, which was established in such splendour in 273 <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span> +by Aurelian, must have had a great effect in preparing for +the oriental claims of monarchy from the reign of Diocletian. +Thirty years after the foundation of the stately shrine on +the Esquiline, and only twenty years before the conversion +of Constantine, all the princes of the imperial house, Jovii +Herculii, Augusti, Caesares, as an inscription tells, united to +restore a temple of Mithra at Carnuntum, his holy city on the +Danube.<a id="noteref_3200" name="noteref_3200" href="#note_3200"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3200</span></span></a> But the days of Mithra as the god of kings were +numbered. After the establishment of the Christian Empire, he +had a brief illusory triumph in the reign of Julian, and again in +the short-lived effort of reaction led by Eugenius and Nicomachus +Flavianus, which had a tragic close in the battle on the Frigidus. +Yet his mystic theology was the theme of debate among Roman +nobles, trained in the philosophy of Alexandria, long after his +last chapels had been buried in ruins; and his worship lingered +in secluded valleys of the Alps or the Vosges into the fifth +century.<a id="noteref_3201" name="noteref_3201" href="#note_3201"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3201</span></span></a> The theocratic claim of monarchy, to which Mithra +lent his support for so many generations, was destined, in its +symbols and phrases, to have a long reign. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +M. Renan has hazarded the opinion that, if the Christian +Church had been stricken with some mortal weakness, Mithraism +might have become the religion of the western world. +And, indeed, its marvellously rapid diffusion in Italy and the +<span class="tei tei-pb" id="page620">[pg 620]</span><a name="Pg620" id="Pg620" class="tei tei-anchor"></a>provinces along the Danube and the Rhine, in the second and +third centuries, might well have inspired the hope of such a +splendid destiny. Although it was primarily a kingly and +military creed, it appealed in the end to all classes, by many +various attractions. Springing from remote regions of the East, +it seemed instinctively to seize the opportunity offered by a +marvellous political unity, along with anarchy in morals and +religion, to satisfy the imperious needs of a world eager for +spiritual light and hope, but distracted among the endless +claimants for its devotion. Philosophy had long tried and was +still trying to find a spiritual synthesis, and to draw from old +mythologies a support for life and conduct. Might not +religion succeed where philosophy had failed? Or rather, +might not religion gather up into itself the forces of philosophy, +and transmute and glorify them in a great concrete symbol? +Might not the claims of the past be harmonised with the higher +intuitions of a more instructed age, and the countless cults +embraced within the circuit of the Roman power be reconciled +with the supreme reverence for one central divine figure, as the +liberties of an Alpine canton, like those of a great city of Asia, +were sheltered under the unchallenged supremacy of Rome? +Mithra made the effort, and for the time he succeeded. In his +progress to what seemed an almost assured victory, he swept into +his orbit the Greek and Latin and Phrygian gods—nay, even the +gods of Celtic cantons.<a id="noteref_3202" name="noteref_3202" href="#note_3202"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3202</span></span></a> They all found a place in his crypts, +beside his own sacred image and the Persian deities of his +original home. Their altars were ranged around his chapels, and +were duly visited by his priests. Yet, though the Persian deity +might seem very cosmopolitan and liberal in his indulgence to +parochial devotion, he never abated his own lofty claims, and +he never forgot his ancestry. While he might ally himself +with Magna Mater and Jupiter Dolichenus, he coldly repulsed +any association with Isis and Serapis, who were his rivals for +oecumenical sway. The old hostility between the worships of +Persia and Egypt was only softened in the internecine conflict +of both with a more powerful foe. It is only in the last stone +records that a votary of Mithra is found combining a devotion +to Isis.<a id="noteref_3203" name="noteref_3203" href="#note_3203"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3203</span></span></a> The claims of the Sun-god to spiritual primacy are +<span class="tei tei-pb" id="page621">[pg 621]</span><a name="Pg621" id="Pg621" class="tei tei-anchor"></a>expounded in the orations of Julian and the dissertations of +Praetextatus in the <span class="tei tei-hi"><span style="font-style: italic">Saturnalia</span></span> of Macrobius. Monotheism in +the pagan world was not, indeed, a new thing. It goes back +to the philosophers of Ionia and Elea, to Aeschylus and Plato. +Nor was syncretism unknown to earlier ages. The Greeks of +the days of Herodotus identified the gods of Egypt with their +own, as Julius Caesar and Tacitus identified Gallic and German +deities with those of the Roman pantheon.<a id="noteref_3204" name="noteref_3204" href="#note_3204"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3204</span></span></a> But the monotheistic +syncretism of Mithra was a broader and more sweeping +movement. Local and national gods represented single +aspects of nature. Mithra was seated at the centre on which +all nature depends. If nature-worship was to justify itself in +the eyes of philosophic reason, men must rise to the adoration +of the Sun-king, the head of a great hierarchy of divine forces, +by means of which he acts and diffuses his inexhaustible energy +throughout the universe. And such is the claim made for him +by Praetextatus, in the <span class="tei tei-hi"><span style="font-style: italic">Saturnalia</span></span> of Macrobius, who was a +high adept in the mysteries of Mithra. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +But the world needed more than a great physical force to +assuage its cravings; it demanded a moral God, Who could raise +before the eyes of men a moral ideal, and support them in striving +to attain it; One Who could guide and comfort in the struggles +of life, and in the darkness of its close, Who could prepare the +trembling soul for the great ordeal, in which the deeds done in +the body are sifted on the verge of the eternal world. In fulfilling +his part, Mithra could rely on his own early character as a +god of truth and righteousness, a mediator between the powers +of good and evil: he had also the experience of the classic +mysteries, stretching back to the legendary Orpheus, which, in +whatever crude, shadowy symbolism, had taught for ten +centuries the doctrine of a moral sequence between this life +and the next. The descent of the soul into gross material +form, and its possible ascent again, if duly fortified, to ethereal +worlds, was common to Mithra and the Orphic and Pythagorean +systems. Such a system on one side sad and pessimist, on +another was full of the energy of hope. And Mithraism +combined the two. It was a religion of strenuous effort and +warfare, with the prospect of high rewards in some far-off +eternal life. +</p> + +<span class="tei tei-pb" id="page622">[pg 622]</span><a name="Pg622" id="Pg622" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It is little wonder that the Fathers, from the second century, +saw in Mithra the most formidable foe of Christ. Indeed, the +resemblances between the two religions, some of them superficial, +others of a deeper kind, were very striking. How far +some of these were due to a common stock of ideas in East and +West, how far they were the result of conscious borrowing +and mutual imitation, seems to be an insoluble problem. The +most learned student of the cult of Mithra is the most cautious +in his conclusions on the subject.<a id="noteref_3205" name="noteref_3205" href="#note_3205"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3205</span></span></a> On the one hand, the +two religions, in outlying regions of the Empire, long followed +different lines of dispersion. Christianity from its origin in +the religion of Israel, spread at first among the cities on the +Mediterranean, chiefly where there were colonies of Jews.<a id="noteref_3206" name="noteref_3206" href="#note_3206"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3206</span></span></a> On +the other hand, outside Italy, Mithraism, which was propagated +by soldiers and imperial officers, followed the line of the +camps and centres of commerce chiefly along the great rivers +of the northern frontier. Yet at Ostia and Rome and elsewhere, +the two eastern religions must have been early brought face +to face. In the syncretism of that age, the age of Gnosticism, +rites and doctrines passed easily from one system to another. +Mithra certainly absorbed much from kindred worships of +Asia Minor, from Hellenic mysteries, and from Alexandrian +philosophy. It is equally certain that the Church did not +disdain a policy of accommodation, along with the consecration +of altars of Christ in the old shrines of paganism. The cult +of local heroes was transferred to saints and martyrs. Converts +found it hard to part with consecrated phrases and forms of +devotion, and might address Jesus in epithets sacred to the +Sun. Some Christians in the fifth century still saluted the +rising sun with a prayer.<a id="noteref_3207" name="noteref_3207" href="#note_3207"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3207</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Futile attempts have been made to find parallels to Biblical +narrative or symbolism in the faint and faded legend of Mithra +recovered from his monuments, the miraculous birth, the +sacred rock, the adoration of the shepherds, the grotto,—above +all, in the mystic sacrifice of the bull, which seemed to occupy +the same space in Mithraic devotion as the Sacrifice on +Calvary. But one great weakness of Mithraism lay precisely +here—that, in place of the narrative of a Divine life, instinct +<span class="tei tei-pb" id="page623">[pg 623]</span><a name="Pg623" id="Pg623" class="tei tei-anchor"></a>with human sympathy, it had only to offer the cold symbolism +of a cosmic legend. In their offices and sacramental system +the two religions had a more real affinity. Mithra had his +baptism and confirmation of new disciples, his ablutions, ascetic +preparation for the sacred mysteries, and holy feasts of the consecrated +bread and wine, where the mystic draught gave purity +and life to soul and body, and was the passport to a life in God. +The sacerdotal and liturgical character of his worship, with its +striking symbolism, using to the full the emotional effects of +lights and music and sacred pomp, offered to souls, who were +ripe for a diviner faith, some of that magical charm which was +to be exerted over so many ages by the Catholic Church. There +are, however, deeper and more fundamental resemblances between +the faiths of Mithra and of Christ, and it was to these that the +Persian cult owed its great superiority to classical mythology +and the official Roman paganism. It responded to a great +spiritual movement, of which it is one great object of this book +to show the sweep and direction. Formal devotion and ascetic +discipline were linked with lofty doctrines as to the origin of the +human spirit and an immortal destiny, depending on conduct, +as well as sacramental grace, through Mithra the mediator. +While the vulgar may have rested in the external charm and +power of the worship, there were others who drank in a more +spiritual creed expounded to us by one of the last Neo-Platonic +votaries of the Sun-God. It told of a fall of the soul into the +duress of the body, for a brief period of probation, of a +resurrection and great judgment, of a final ascent and beatitude +in the life in God, or of endless exile from His presence.<a id="noteref_3208" name="noteref_3208" href="#note_3208"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3208</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +And yet the two systems were separated by an impassable +gulf, and Mithra had associations which could not save him +from the fate of Jupiter and Demeter, of Hecate and Isis. +It is true that his fate was hastened by hostile forces and +causes external to religion. Many of his shrines in the +Danubian provinces, and along the upper Rhine, were desolated +and buried in ruins by the hordes of invaders in the third +century.<a id="noteref_3209" name="noteref_3209" href="#note_3209"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3209</span></span></a> And in the fourth century, the fiercest assaults of +the Christian Empire were directed against the worship which +was thought to be the patron of magic arts, and a device +of the Evil One to travesty and defy the Religion of the +<span class="tei tei-pb" id="page624">[pg 624]</span><a name="Pg624" id="Pg624" class="tei tei-anchor"></a>Cross.<a id="noteref_3210" name="noteref_3210" href="#note_3210"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3210</span></span></a> But material force, however fiercely and decisively +exerted, although it hastened the doom of the Persian god, +only anticipated an inevitable defeat. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +A certain severity in Mithraism, which marked it off honourably +from other worships of the East, also weakened it as a +popular and enduring force. The absence of the feminine +charm in its legend, while it saved it from the sensual taint +of other heathen systems, deprived it of a fascination for the +softer and more emotional side of human nature.<a id="noteref_3211" name="noteref_3211" href="#note_3211"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3211</span></span></a> Although +women may, perhaps, have not been altogether excluded from +his mysteries,<a id="noteref_3212" name="noteref_3212" href="#note_3212"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3212</span></span></a> still Mithra did not welcome them with the +warm sympathy which gave Demeter and Magna Mater and +Isis so firm a hold on the imagination of women for many +generations. The Mater Dolorosa has in all ages been an +enthralling power. The legend of the Tauroctonus was a +religion for strenuous men. And even its symbolism, with all +its strange spell, seems to lack depth and warmth for human +nature as a whole. It would indeed be rash to set limits to +the power of pious sentiment to transfigure and vivify the most +unspiritual materials. And the slaughtered bull in the apse +of every chapel of Mithra may have aroused in the end visions +and mystic emotion which had passed far beyond the sphere +of astral symbolism. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Yet such spiritual interpretation of ancient myth is only +for the few, who find in a worship what they bring. For +the gross masses, the symbolism of natural processes, however +majestic, could never have won that marvellous power which +has made a single Divine, yet human, life the inexhaustible +source of spiritual strength for all the future. With all his +heroic effort to make himself a moral and spiritual force, +Mithra remained inextricably linked with the nature-worships +of the past. And, with such associations, even the God of +light could not be lord of the spiritual future of humanity. +Mithraism, with all its strange moral force, with all its charm of +antiquity and sacramental rite, with all its charity and tolerance, +had within it the germs of a sure mortality. In its tolerance lay +precisely its great weakness. The Christian Church might, +in S. Augustine’s phrase, <span class="tei tei-q">“spoil the Egyptians,”</span> it might borrow +<span class="tei tei-pb" id="page625">[pg 625]</span><a name="Pg625" id="Pg625" class="tei tei-anchor"></a>and adapt rites and symbols from pagan temples, or ideas from +Greek philosophy.<a id="noteref_3213" name="noteref_3213" href="#note_3213"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3213</span></span></a> But in borrowing, it transfigured them. +In all that was essential, the Church would hold no truce with +paganism. <span class="tei tei-q">“Break the idols and consecrate the temples”</span> +was the motto of the great Pontiff. But Mithra was ready to +shelter the idols under his purer faith. The images of Jupiter +and Venus, of Mars and Hecate, of the local deities of Dacia +and Upper Germany, find a place in his chapels beside the +antique symbols of the Persian faith.<a id="noteref_3214" name="noteref_3214" href="#note_3214"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3214</span></span></a> And thus, in spite +of a lofty moral mysticism, Mithra was loaded with the +heritage of the heathen past. A man admitted to his highest +ministry might also worship at the old altars of Greece +and Rome. The last hierophant of Eleusis was a high-priest +of Mithra.<a id="noteref_3215" name="noteref_3215" href="#note_3215"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3215</span></span></a> Human nature and religious sentiment are so +complex that men of the sincere monotheistic faith of +Symmachus, Praetextatus, and Macrobius, have left the almost +boastful record of an all-embracing laxity of tolerance on their +tombs.<a id="noteref_3216" name="noteref_3216" href="#note_3216"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3216</span></span></a> On many of these slabs you may read that the man +who has been a <span class="tei tei-q">“father”</span> in the mysteries of Mithra, who has +been <span class="tei tei-q">“born again”</span> in the taurobolium, is also a priest of +Hecate, the goddess of dark arts and baleful spirits of the +night.<a id="noteref_3217" name="noteref_3217" href="#note_3217"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3217</span></span></a> Through the astral fatalism of Babylon, Mithra was +inseparably connected with the darkest superstitions of East +or West,<a id="noteref_3218" name="noteref_3218" href="#note_3218"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3218</span></span></a> which covered all sorts of secret crime and perfidy, +which lent themselves to seduction, conspiracy, and murder, +which involved the denial of a moral Providence of the world. +Many a pious devotee of Mithra and Hecate would have +recoiled, as much as we do, from the last results of his +superstition. Such people probably wished only to gain +another ally in facing the terrors of the unseen world. Yet +there can be little doubt that the majestic supremacy of +Mithra, through its old connection with Babylon, sheltered +some of the most degrading impostures of superstition. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +So rooted is religious sentiment in reverence for the past, +for what our fathers have loved and venerated, that men will +long tolerate, or even wistfully cherish, sacred forms and ideas +which their moral sense has outgrown. Down to the last years +<span class="tei tei-pb" id="page626">[pg 626]</span><a name="Pg626" id="Pg626" class="tei tei-anchor"></a>of the fourth century, the Persian worship was defended with +defiant zeal by members of the proudest Roman houses. In +their philosophic gatherings in the reign of Honorius, they found +in Sun-worship the sum and climax of the pagan devotion of +the past.<a id="noteref_3219" name="noteref_3219" href="#note_3219"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3219</span></span></a> Many a pious old priest of Mithra, in the reign of +Gratian, was probably filled with wonder and sorrow when he +saw a Gracchus and his retinue break into the sanctuary +and tear down the venerable symbols from the wall of the +apse.<a id="noteref_3220" name="noteref_3220" href="#note_3220"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3220</span></span></a> He deemed himself the prophet of a pure immemorial +faith, as pure as that of Galilee. He was probably a man of +irreproachable morals, with even a certain ascetic sanctity, +unspotted by the world. He treasured the secret lore of the +mysterious East, which sped the departing soul with the last +comforting sacraments on its flight to ethereal worlds. But he +could not see, or he could not regret, that every day when he +said his liturgy, as he made the round of the altars, he was +lending the authority of a purer faith to other worships which +had affrighted or debauched and enervated the Roman world +for forty generations. He could not see that the attempt to wed +a high spiritual ideal with nature-worship was doomed to failure. +The masses around him remained in their grossness and darkness. +And on that very day, it may be, one of his aristocratic +disciples, high in the ranks of Mithra’s sacred guilds, was +attending a priestly college which was charged with the +guardianship of gross and savage rites running back to Evander, +or he was consulting a Jewish witch, or a Babylonian diviner, +on the meaning of some sinister omen, or he may have been +sending down into the arena, with cold proud satisfaction, a +band of gallant fighters from the Thames or the Danube, to +butcher one another for the pleasure of the rabble of Rome. +Mithra, the Unconquered, the god of many lands and dynasties +from the dawn of history, was a fascinating power. But, at his +best, he belonged to the order which was vanishing. +</p> + + </div></div></div> + <div class="tei tei-back" style="margin-bottom: 2.00em; margin-top: 6.00em"> + <hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> +<span class="tei tei-pb" id="page627">[pg 627]</span><a name="Pg627" id="Pg627" class="tei tei-anchor"></a> +<a name="toc43" id="toc43"></a><a name="pdf44" id="pdf44"></a> +<h1 class="tei tei-head" style="text-align: center; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">INDEX</span></h1> + +<table summary="This is a list." class="tei tei-list" style="margin-bottom: 1.00em; margin-top: 1.00em"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Abascantus, secretary <span class="tei tei-hi"><span style="font-style: italic">ab epistulis</span></span>, career of, described in the <span class="tei tei-hi"><span style="font-style: italic">Silvae</span></span>, <a href="#Pg110" class="tei tei-ref">110</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><span class="tei tei-hi"><span style="font-style: italic">Acta diurna</span></span>, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">regular arrival of, in the provinces, <a href="#Pg205" class="tei tei-ref">205</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">reader of, <a href="#Pg95" class="tei tei-ref">95</a></td></tr></tbody></table> +</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Acte, mistress of Nero, cares for his burial, <a href="#Pg115" class="tei tei-ref">115</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Aelian of Praeneste, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">account of his work on Providence, <a href="#Pg456" class="tei tei-ref">456</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">immense credulity, and hatred of rationalism, <a href="#Pg456" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">the pious cock of Tanagra, <a href="#Pg457" class="tei tei-ref">457</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">last dream of Philemon, <a href="#Pg457" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a></td></tr></tbody></table> +</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Africa, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">the development of its city life, organisation of Thamugadi, <a href="#Pg202" class="tei tei-ref">202</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">of Lambesi, <a href="#Pg208" class="tei tei-ref">208</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">amphitheatres in, <a href="#Pg201" class="tei tei-ref">201</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">and bishoprics, <a href="#Pg201" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">little touched by Mithraism, <a href="#Pg597" class="tei tei-ref">597</a></td></tr></tbody></table> +</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Agrippina, mother of Nero, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">memoirs by, used by Tacitus, <a href="#Pg80" class="tei tei-ref">80</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">sits on the tribunal with Claudius, <a href="#Pg81" class="tei tei-ref">81</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">shade propitiated by Nero, <a href="#Pg491" class="tei tei-ref">491</a></td></tr></tbody></table> +</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Albinus, P. <a name="corr627" id="corr627" class="tei tei-anchor"></a><span class="tei tei-corr">Caeionius</span>, restores a temple at Thamugadi, <a href="#Pg202" class="tei tei-ref">202</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Alcantara, the bridge of, <a href="#Pg220" class="tei tei-ref">220</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Alexander of Abonoteichos, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">oracle on the Marcomannic war, <a href="#Pg451" class="tei tei-ref">451</a>, <a href="#Pg476" class="tei tei-ref">476</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">physical and mental gifts of, <a href="#Pg473" class="tei tei-ref">473</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">skilful charlatanry, <a href="#Pg474" class="tei tei-ref">474</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">war with the Epicureans, <a href="#Pg476" class="tei tei-ref">476</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Lucian’s treatment of, <a href="#Pg477" class="tei tei-ref">477</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">establishes new Mysteries, <a href="#Pg476" class="tei tei-ref">476</a> sq.</td></tr></tbody></table> +</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Alexandria, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">roses from, for Nero’s dinners, <a href="#Pg32" class="tei tei-ref">32</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">singing boys from, at Trimalchio’s dinner, <a href="#Pg130" class="tei tei-ref">130</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">character of its populace, <a href="#Pg374" class="tei tei-ref">374</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Dion Chrysostom rebukes their passion for games, <a href="#Pg374" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">a great focus of religious feeling, <a href="#Pg397" class="tei tei-ref">397</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">and eclecticism, <a href="#Pg561" class="tei tei-ref">561</a></td></tr></tbody></table> +</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Animal-worship, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">excites ridicule, <a href="#Pg571" class="tei tei-ref">571</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">philosophy justified it, <a href="#Pg571" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>, <a href="#Pg395" class="tei tei-ref">395</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">little noticed in Apuleius, <a href="#Pg572" class="tei tei-ref">572</a></td></tr></tbody></table> +</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Annaeus Serenus, Seneca’s <span class="tei tei-hi"><span style="font-style: italic">De Tranquillitate</span></span> addressed to, character of, <a href="#Pg319" class="tei tei-ref">319</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Antinous, death and apotheosis of, <a href="#Pg450" class="tei tei-ref">450</a>, <a href="#Pg477" class="tei tei-ref">477</a>, <a href="#Pg478" class="tei tei-ref">478</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Antium, temple of Fortuna Primigenia at, <a href="#Pg456" class="tei tei-ref">456</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Antoninus Pius, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"> builds a temple to Juno Sospita of Lanuvium, <a href="#Pg538" class="tei tei-ref">538</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">to Mithra at Ostia, <a href="#Pg591" class="tei tei-ref">591</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his country pleasures at Lorium, <a href="#Pg537" class="tei tei-ref">537</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">flattered by the Arval Brothers, <a href="#Pg542" class="tei tei-ref">542</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Magna Mater on his coins, <a href="#Pg549" class="tei tei-ref">549</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">taurobolium for, in 160, <a href="#Pg549" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>, <a href="#Pg557" class="tei tei-ref">557</a></td></tr></tbody></table> +</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Apollonius of Tyana, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">involved in political conspiracy, <a href="#Pg40" class="tei tei-ref">40</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">a great preacher, effect of his sermons, <a href="#Pg347" class="tei tei-ref">347</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">early life, Pythagorean asceticism, Sun worship, and catholic ritualism, <a href="#Pg399" class="tei tei-ref">399</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">reconciled myth with a purer faith, <a href="#Pg400" class="tei tei-ref">400</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">visits all the oracles, <a href="#Pg472" class="tei tei-ref">472</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his ideas of a future state, <a href="#Pg518" class="tei tei-ref">518</a> sqq.</td></tr></tbody></table> +</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Apotheosis, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">in the Antonine age, <a href="#Pg386" class="tei tei-ref">386</a>, <a href="#Pg537" class="tei tei-ref">537</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">of Antinous, <a href="#Pg477" class="tei tei-ref">477</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">of Peregrinus, <a href="#Pg478" class="tei tei-ref">478</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">of M. Aurelius, <a href="#Pg478" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">of the Emperors, its history, <a href="#Pg615" class="tei tei-ref">615</a> sqq.</td></tr></tbody></table> +</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Apuleius, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">sensual imagination and mysticism of, <a href="#Pg389" class="tei tei-ref">389</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">weird scenes of miracle in Thessaly, <a href="#Pg483" class="tei tei-ref">483</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">lofty conception of God, <a href="#Pg389" class="tei tei-ref">389</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">description of the revels of the wandering priests of the Syrian goddess, <a href="#Pg551" class="tei tei-ref">551</a> sqq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">of other scenes in Thessaly, <a href="#Pg552" class="tei tei-ref">552</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">conception of Isis in the Metamorphoses, <a href="#Pg563" class="tei tei-ref">563</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">mystic raptures, <a href="#Pg570" class="tei tei-ref">570</a>, <a href="#Pg574" class="tei tei-ref">574</a>, <a href="#Pg576" class="tei tei-ref">576</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Aquileia, a great seat of Mithraism, <a href="#Pg593" class="tei tei-ref">593</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Ardeliones, the, life of, described, <a href="#Pg12" class="tei tei-ref">12</a>, <a href="#Pg174" class="tei tei-ref">174</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Aristides, P. Aelius, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">picture of the Roman Empire in, <a href="#Pg199" class="tei tei-ref">199</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">general security, <a href="#Pg205" class="tei tei-ref">205</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">journey from Mysia to Rome, <a href="#Pg206" class="tei tei-ref">206</a>, <a href="#Pg464" class="tei tei-ref">464</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">early history and travels, <a href="#Pg457" class="tei tei-ref">457</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">long ill health and resort to temples of healing, <a href="#Pg458" class="tei tei-ref">458</a> sqq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his rhetorical training affected his religious attitude, <a href="#Pg458" class="tei tei-ref">458</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">diseases of, lasting for thirteen years, <a href="#Pg463" class="tei tei-ref">463</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his ordeals and vitality, <a href="#Pg465" class="tei tei-ref">465</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">visited by the gods, <a href="#Pg466" class="tei tei-ref">466</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">recovers his rhetorical power, <a href="#Pg466" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">mingled vanity and piety of, <a href="#Pg467" class="tei tei-ref">467</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Aristotle, influence of, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">on Plutarch, <a href="#Pg412" class="tei tei-ref">412</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">on Seneca, <a href="#Pg314" class="tei tei-ref">314</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">on Maximus of Tyre, <a href="#Pg421" class="tei tei-ref">421</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Army, the, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">honesty and courage in, <a href="#Pg49" class="tei tei-ref">49</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><span class="tei tei-hi"><span style="font-style: italic">castra stativa</span></span> grow into towns, <a href="#Pg207" class="tei tei-ref">207</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Septimius Severus allows the soldier <span class="tei tei-pb" id="page628">[pg 628]</span><a name="Pg628" id="Pg628" class="tei tei-anchor"></a>to live with his family, <a href="#Pg208" class="tei tei-ref">208</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">how pensions provided for, <a href="#Pg283" class="tei tei-ref">283</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">military colleges, their objects, <a href="#Pg283" class="tei tei-ref">283</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">the worship of Mithra propagated by, <a href="#Pg591" class="tei tei-ref">591</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">the legions which were most active, <a href="#Pg595" class="tei tei-ref">595</a>, <a href="#Pg596" class="tei tei-ref">596</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Arrius Antoninus, grandfather of Ant. Pius, Greek verses of, <a href="#Pg166" class="tei tei-ref">166</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Art, + <table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">pretence of taste for, <a href="#Pg131" class="tei tei-ref">131</a>, <a href="#Pg178" class="tei tei-ref">178</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">influence of, in religion discussed by Dion Chrysostom, <a href="#Pg382" class="tei tei-ref">382</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">decay of, lamented by Petronius, <a href="#Pg125" class="tei tei-ref">125</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Artemidorus, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">work on Dreams by, <a href="#Pg468" class="tei tei-ref">468</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">immense industry, collections, and faith in the science, <a href="#Pg468" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">contempt for impostors, <a href="#Pg469" class="tei tei-ref">469</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">quasi scientific method, <a href="#Pg469" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">its absurdities, <a href="#Pg470" class="tei tei-ref">470</a></td></tr></tbody></table> +</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Arvales Fratres, the College of, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">revived by Augustus, <a href="#Pg534" class="tei tei-ref">534</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">early history, meetings and ritual of, <a href="#Pg540" class="tei tei-ref">540</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">servility to the Emperors, <a href="#Pg541" class="tei tei-ref">541</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Asclepius, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">immense popularity of his worship, <a href="#Pg459" class="tei tei-ref">459</a>, <a href="#Pg539" class="tei tei-ref">539</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">temples of, and their routine and organisation, <a href="#Pg460" class="tei tei-ref">460</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">new oracle of, at Abonoteichos, <a href="#Pg474" class="tei tei-ref">474</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Asiaticus, freedman of Vitellius, history of, <a href="#Pg206" class="tei tei-ref">206</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Astrology, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">influence of, in the early empire, a political danger, <a href="#Pg45" class="tei tei-ref">45</a>, <a href="#Pg447" class="tei tei-ref">447</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">astrologers banished by Claudius, Vitellius and Vespasian, <a href="#Pg45" class="tei tei-ref">45</a>, <a href="#Pg448" class="tei tei-ref">448</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">a Greek trade, <a href="#Pg93" class="tei tei-ref">93</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Augustus burns books of, <a href="#Pg446" class="tei tei-ref">446</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Tiberius believes in, <a href="#Pg448" class="tei tei-ref">448</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Otho, <a href="#Pg45" class="tei tei-ref">45</a>, <a href="#Pg448" class="tei tei-ref">448</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Titus, <a href="#Pg449" class="tei tei-ref">449</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">and M. <a name="corr628" id="corr628" class="tei tei-anchor"></a><span class="tei tei-corr">Aurelius,</span> <a href="#Pg450" class="tei tei-ref">450</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Domitian, <a href="#Pg450" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><a name="corr628-2" id="corr628-2" class="tei tei-anchor"></a><span class="tei tei-corr">Hadrian,</span> <a href="#Pg450" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">in Mithraism, <a href="#Pg598" class="tei tei-ref">598</a>, <a href="#Pg602" class="tei tei-ref">602</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Attis, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">legend of, <a href="#Pg549" class="tei tei-ref">549</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">becomes a solar deity, <a href="#Pg556" class="tei tei-ref">556</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Augury, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">decay of, <a href="#Pg445" class="tei tei-ref">445</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">abuse of, <a href="#Pg532" class="tei tei-ref">532</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Augustales, the, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Trimalchio one of, <a href="#Pg136" class="tei tei-ref">136</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">importance, organisation, social rank, and insignia in municipal towns, <a href="#Pg216" class="tei tei-ref">216</a>, <a href="#Pg217" class="tei tei-ref">217</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">generosity of, as patrons of colleges, <a href="#Pg275" class="tei tei-ref">275</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Augustine, S., +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">defends the Cynics of his time, <a href="#Pg352" class="tei tei-ref">352</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">contempt for rites of Magna Mater, <a href="#Pg547" class="tei tei-ref">547</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">on Varro’s theology, <a href="#Pg417" class="tei tei-ref">417</a>, <a href="#Note531-3" class="tei tei-ref">531 n.</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">on the cult of martyrs, <a href="#Pg488" class="tei tei-ref">488</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">on Plato, <a href="#Pg523" class="tei tei-ref">523</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Augustus, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his disguised power, <a href="#Pg41" class="tei tei-ref">41</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">destroys 2000 books of divination, <a href="#Pg446" class="tei tei-ref">446</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his horoscope cast, <a href="#Pg447" class="tei tei-ref">447</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his religious restoration, and its motive, <a href="#Pg533" class="tei tei-ref">533</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">attitude to foreign religions, <a href="#Pg533" class="tei tei-ref">533</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">restores a temple of Magna Mater, <a href="#Pg548" class="tei tei-ref">548</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">cautious acceptance of divine honours, <a href="#Pg615" class="tei tei-ref">615</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Aurelian, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his temple of the Sun, <a href="#Pg586" class="tei tei-ref">586</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">outbreak of the workmen of the Mint in his reign, <a href="#Pg255" class="tei tei-ref">255</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">legend <span class="tei tei-hi"><span style="font-style: italic">deo et domino nato</span></span> on his coins, <a href="#Pg618" class="tei tei-ref">618</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">effect of his Sun-worship on the development of imperial power, <a href="#Pg619" class="tei tei-ref">619</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Aurelius, M., +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">slight interest of, in speculation, <a href="#Pg339" class="tei tei-ref">339</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his tutors of various schools, <a href="#Pg343" class="tei tei-ref">343</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">as a boy recites the Salian litany, <a href="#Pg385" class="tei tei-ref">385</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his gospel of renunciation, <a href="#Pg393" class="tei tei-ref">393</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his conformity, <a href="#Pg394" class="tei tei-ref">394</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">employs diviners, <a href="#Pg450" class="tei tei-ref">450</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">relations of, with Galen, <a href="#Pg506" class="tei tei-ref">506</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">views of, about immortality, <a href="#Pg507" class="tei tei-ref">507</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his Stoic ideal of life, <a href="#Pg509" class="tei tei-ref">509</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his sadness and its causes, <a href="#Pg510" class="tei tei-ref">510</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">one of the Salii in his 8th year, <a href="#Pg535" class="tei tei-ref">535</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his religious conservatism, <a href="#Pg537" class="tei tei-ref">537</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">images of, in every family in the West, <a href="#Pg616" class="tei tei-ref">616</a></td></tr></tbody></table></td></tr></tbody></table><table summary="This is a list." class="tei tei-list" style="margin-bottom: 1.00em; margin-top: 1.00em"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Balbilla, Greek verses by, <a href="#Pg80" class="tei tei-ref">80</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Birth, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">respect for, in Juvenal, <a href="#Pg69" class="tei tei-ref">69</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">in D. Cassius, Suetonius, and Pliny, <a href="#Pg70" class="tei tei-ref">70</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">manufacture of genealogies, in Vit. Apollonius of Tyana, and S. Jerome, <a href="#Pg70" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Herodes Atticus traced his descent from the Aeacidae, <a href="#Pg225" class="tei tei-ref">225</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Tiberius on, <a href="#Pg70" class="tei tei-ref">70</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Bithynia, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">civic mismanagement in, <a href="#Pg220" class="tei tei-ref">220</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">literary distinction of, <a href="#Pg372" class="tei tei-ref">372</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Boeotia, the oracles of, <a href="#Pg471" class="tei tei-ref">471</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Brescia, high moral tone of, <a href="#Pg147" class="tei tei-ref">147</a></td></tr></tbody></table><table summary="This is a list." class="tei tei-list" style="margin-bottom: 1.00em; margin-top: 1.00em"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Caenis, concubine of Vespasian, influence and intrigues of, <a href="#Pg52" class="tei tei-ref">52</a>, <a href="#Pg115" class="tei tei-ref">115</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Caligula, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">wild schemes and profusion of, <a href="#Pg32" class="tei tei-ref">32</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his cruelty and insolence to Senators, <a href="#Pg51" class="tei tei-ref">51</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">depraving example, <a href="#Pg73" class="tei tei-ref">73</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">consults the oracle of Fortune at Antium, <a href="#Pg472" class="tei tei-ref">472</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">apparitions at his burial, <a href="#Pg490" class="tei tei-ref">490</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">claims of divinity, <a href="#Pg615" class="tei tei-ref">615</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Calpurnia, Pliny’s wife, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">character of, and his love for her, <a href="#Pg188" class="tei tei-ref">188</a>, <a href="#Pg189" class="tei tei-ref">189</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">literary taste of, <a href="#Pg80" class="tei tei-ref">80</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><span class="tei tei-hi"><span style="font-style: italic">Canabae legionis</span></span>, at Lambesi, <a href="#Pg208" class="tei tei-ref">208</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Canusium, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><span class="tei tei-hi"><span style="font-style: italic">Album</span></span> of, <a href="#Pg210" class="tei tei-ref">210</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Herodes Atticus gave an aqueduct to, <a href="#Pg225" class="tei tei-ref">225</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Captation, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">a regular profession, <a href="#Pg72" class="tei tei-ref">72</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">result of plebeian poverty and aristocratic vice, <a href="#Pg96" class="tei tei-ref">96</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">at Croton, in Petronius, <a href="#Pg127" class="tei tei-ref">127</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Regulus a captator, <a href="#Pg156" class="tei tei-ref">156</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Carnuntum, in Pannonia, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">a seat of Mithraism from 70 <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span>, <a href="#Pg591" class="tei tei-ref">591</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">its temples, <a href="#Pg595" class="tei tei-ref">595</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">temple restored at, by the imperial house, in the fourth century, <a href="#Pg619" class="tei tei-ref">619</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Centumviral court, the, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">picture of, in Pliny’s Letters, <a href="#Pg154" class="tei tei-ref">154</a> sqq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">he welcomes young aristocrats to, <a href="#Pg187" class="tei tei-ref">187</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Chaeremon, Alexandrian librarian, wrote a treatise on Isis, <a href="#Pg568" class="tei tei-ref">568</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Charity, and munificence, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">provision for poor children by Trajan and later Emperors, <a href="#Pg192" class="tei tei-ref">192</a>, <a href="#Pg193" class="tei tei-ref">193</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">private benevolence exemplified by Pliny, <a href="#Pg193" class="tei tei-ref">193</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his benefactions, <a href="#Pg193" class="tei tei-ref">193</a> sqq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">other examples in the inscriptions, <a href="#Pg193" class="tei tei-ref">193</a>, <a href="#Pg224" class="tei tei-ref">224</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">the Stertinii, <a href="#Pg224" class="tei tei-ref">224</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Dion Chrysostom and <span class="tei tei-pb" id="page629">[pg 629]</span><a name="Pg629" id="Pg629" class="tei tei-anchor"></a>his father, <a href="#Pg225" class="tei tei-ref">225</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Herodes Atticus, enormous benefactions of, <a href="#Pg225" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">munificence of the Emperors, Vespasian, Titus, Hadrian, <a href="#Pg227" class="tei tei-ref">227</a>, <a href="#Pg228" class="tei tei-ref">228</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">private examples from inscriptions, <a href="#Pg223" class="tei tei-ref">223</a>, <a href="#Pg229" class="tei tei-ref">229</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">ideals of the uses of wealth, <a href="#Pg232" class="tei tei-ref">232</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">men ruin themselves by generosity, <a href="#Pg245" class="tei tei-ref">245</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Cicero, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">adorned by Pliny, <a href="#Pg158" class="tei tei-ref">158</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">on augury, <a href="#Pg445" class="tei tei-ref">445</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">on beneficence, <a href="#Pg190" class="tei tei-ref">190</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">on superstition, <a href="#Pg443" class="tei tei-ref">443</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">on legend, <a href="#Pg495" class="tei tei-ref">495</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">on Delphi, <a href="#Pg471" class="tei tei-ref">471</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">on immortality, <a href="#Pg488" class="tei tei-ref">488</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">City life, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">splendour of, in the Antonine age, <a href="#Pg4" class="tei tei-ref">4</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">weariness of life in the capital, <a href="#Pg174" class="tei tei-ref">174</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">growth of, in Gaul, Spain, Dacia, and Asia, <a href="#Pg200" class="tei tei-ref">200</a> sqq.</td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Claudian, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">connects Mithra with Bel, <a href="#Pg588" class="tei tei-ref">588</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">contempt for Greeks, <a href="#Pg90" class="tei tei-ref">90</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Claudius, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">recruits the Senate from the provinces, <a href="#Pg71" class="tei tei-ref">71</a>, <a href="#Pg72" class="tei tei-ref">72</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Hellenism of, <a href="#Pg89" class="tei tei-ref">89</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his encouragement of trade, <a href="#Pg264" class="tei tei-ref">264</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his effort to revive the art of augury, <a href="#Pg445" class="tei tei-ref">445</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">banishes the astrologers, <a href="#Pg418" class="tei tei-ref">418</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">conservative in religion, <a href="#Pg536" class="tei tei-ref">536</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">persecutes the Jewish and Druidic religions, <a href="#Pg566" class="tei tei-ref">566</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Claudius Etruscus, career of, and duties as minister, <a href="#Pg109" class="tei tei-ref">109</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Clea, a priestess of Osiris at Delphi, <a href="#Pg424" class="tei tei-ref">424</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Client, the, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">in Juvenal, <a href="#Pg93" class="tei tei-ref">93</a>, <a href="#Pg94" class="tei tei-ref">94</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">change of the relation under the Empire, <a href="#Pg94" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">the relation in the colleges, <a href="#Pg273" class="tei tei-ref">273</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Clients, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">position in the time of Juvenal, <a href="#Pg93" class="tei tei-ref">93</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">and Martial, <a href="#Pg61" class="tei tei-ref">61</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Clodius, P., uses the colleges, <a href="#Pg254" class="tei tei-ref">254</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Colleges, the, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">plebeian class in towns, <a href="#Pg251" class="tei tei-ref">251</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">pride of free artisan class, <a href="#Pg253" class="tei tei-ref">253</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">early history of <span class="tei tei-hi"><span style="font-style: italic">Collegia</span></span>, <a href="#Pg254" class="tei tei-ref">254</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">danger from, <a href="#Pg255" class="tei tei-ref">255</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">restrained by law, <a href="#Pg255" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">an irresistible movement, <a href="#Pg256" class="tei tei-ref">256</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">wish for pious burial, <a href="#Pg257" class="tei tei-ref">257</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">evidence on, from inscriptions, <a href="#Pg258" class="tei tei-ref">258</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">funerary colleges authorised, <a href="#Pg259" class="tei tei-ref">259</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">consequences of the concession, <a href="#Pg260" class="tei tei-ref">260</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">College of Diana and Antinous, its organisation, fees, etc. <a href="#Pg260" class="tei tei-ref">260</a> sqq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">College of Aesculapius and Hygia, its regulations, <a href="#Pg262" class="tei tei-ref">262</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">colleges founded on religion, <a href="#Pg263" class="tei tei-ref">263</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">industrial colleges, great fair at Cremona, <a href="#Pg264" class="tei tei-ref">264</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">wandering traders, <span class="tei tei-hi"><span style="font-style: italic">collegia peregrinorum</span></span>, <a href="#Pg265" class="tei tei-ref">265</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">colleges at Lyons, Ostia, Arles, etc. <a href="#Pg265" class="tei tei-ref">265</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">objects of association, <a href="#Pg266" class="tei tei-ref">266</a> sqq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">favoured by masters, <a href="#Pg267" class="tei tei-ref">267</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">colleges moulded on the model of the city, names of offices, etc. <a href="#Pg269" class="tei tei-ref">269</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">gradation of rank in, its object, <a href="#Pg270" class="tei tei-ref">270</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">how the <span class="tei tei-hi"><span style="font-style: italic">schola</span></span> was provided, <a href="#Pg271" class="tei tei-ref">271</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">associations gather round it, gifts made to it, <a href="#Pg272" class="tei tei-ref">272</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">College of Silvanus at Philippi, <a href="#Pg272" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">patrons of, and their <span class="tei tei-hi"><span style="font-style: italic">raison d’être</span></span>, <a href="#Pg273" class="tei tei-ref">273</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">colleges and their patrons of very different rank, <a href="#Pg274" class="tei tei-ref">274</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">election of a patron, <a href="#Pg274" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">colleges founded to guard a tomb, <a href="#Pg276" class="tei tei-ref">276</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">provisions for permanent observances, <a href="#Pg277" class="tei tei-ref">277</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">college feasts and <span class="tei tei-hi"><span style="font-style: italic">sportulae</span></span>, <a href="#Pg277" class="tei tei-ref">277</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">regulations for decorum in, fines, <a href="#Pg279" class="tei tei-ref">279</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">the college a family, in which the slave is an equal, <a href="#Pg281" class="tei tei-ref">281</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">were colleges eleemosynary institutions? <a href="#Pg282" class="tei tei-ref">282</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">military colleges of Lambesi, their organisation and objects, <a href="#Pg283" class="tei tei-ref">283</a> sqq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">extinction of a college, <a href="#Pg285" class="tei tei-ref">285</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Commodus, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">takes the tonsure of Isis and walks in an Isiac procession, <a href="#Pg553" class="tei tei-ref">553</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">assumes the <a name="corr629" id="corr629" class="tei tei-anchor"></a><span class="tei tei-corr">Mithraic</span> title of <span class="tei tei-hi"><span style="font-style: italic">Invictus</span></span>, <a href="#Pg618" class="tei tei-ref">618</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Como, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Pliny’s estates at, <a href="#Pg145" class="tei tei-ref">145</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his gifts to, <a href="#Pg194" class="tei tei-ref">194</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">a suicide at, <a href="#Pg184" class="tei tei-ref">184</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><span class="tei tei-hi"><span style="font-style: italic">honorarium</span></span> of its curia, <a href="#Pg209" class="tei tei-ref">209</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Conversion, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Seneca on, <a href="#Pg34" class="tei tei-ref">34</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">result of the preaching of Apollonius, <a href="#Pg347" class="tei tei-ref">347</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">conversion of Polemon, <a href="#Pg347" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">of D. Chrysostom, <a href="#Pg368" class="tei tei-ref">368</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">in Plutarch, <a href="#Pg413" class="tei tei-ref">413</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Corellius Rufus, suicide of, <a href="#Pg184" class="tei tei-ref">184</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Cornelia, wife of Pompey, culture of, <a href="#Pg80" class="tei tei-ref">80</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Cotta, M. Aurelius, liberality of, to a freedman, <a href="#Pg119" class="tei tei-ref">119</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Country life, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">growing love of, <a href="#Pg174" class="tei tei-ref">174</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Roman country seats, their sites and architecture, <a href="#Pg176" class="tei tei-ref">176</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">extent and grounds, <a href="#Pg178" class="tei tei-ref">178</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">routine of life, <a href="#Pg179" class="tei tei-ref">179</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">purchase and management of estates, <a href="#Pg180" class="tei tei-ref">180</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">charm of the country in Roman literature, <a href="#Pg197" class="tei tei-ref">197</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">yet contempt for it, <a href="#Pg199" class="tei tei-ref">199</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">moral tone of, <a href="#Pg2" class="tei tei-ref">2</a>, <a href="#Pg144" class="tei tei-ref">144</a>, <a href="#Pg147" class="tei tei-ref">147</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Cremona, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">great fair at, <a href="#Pg263" class="tei tei-ref">263</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">sack of, <a href="#Pg264" class="tei tei-ref">264</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">colleges of youth at, <a href="#Pg265" class="tei tei-ref">265</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">munificence of its citizens, <a href="#Pg225" class="tei tei-ref">225</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Curatores, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">heard of first in the reign of Trajan, <a href="#Pg222" class="tei tei-ref">222</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">control of municipal finance by, <a href="#Pg248" class="tei tei-ref">248</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Curia, the, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">composition of, illustrated by the roll of Canusium, <a href="#Pg210" class="tei tei-ref">210</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">numbers, and qualification of, <a href="#Pg214" class="tei tei-ref">214</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">its fate, <a href="#Pg248" class="tei tei-ref">248</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Cynics, the, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">met a general demand for moral guidance, <a href="#Pg340" class="tei tei-ref">340</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">description of, in Dion Chrysostom, <a href="#Pg349" class="tei tei-ref">349</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">and in the literature of the age, <a href="#Pg350" class="tei tei-ref">350</a> n.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">the Cynic in Lucian’s <span class="tei tei-hi"><span style="font-style: italic">Banquet</span></span>, <a href="#Pg350" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">attractions of the life of, <a href="#Pg351" class="tei tei-ref">351</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">gross charges against; S. Augustine’s testimony, <a href="#Pg352" class="tei tei-ref">352</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">causes of prejudice against, <a href="#Pg352" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">death of Peregrinus as treated by Lucian, <a href="#Pg355" class="tei tei-ref">355</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">affinity of, with Christian asceticism, <a href="#Pg355" class="tei tei-ref">355</a>, <a href="#Pg361" class="tei tei-ref">361</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">evidently a great popular force, <a href="#Pg358" class="tei tei-ref">358</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">a one-sided Stoicism, <a href="#Pg359" class="tei tei-ref">359</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Cynic ideal, <a href="#Pg359" class="tei tei-ref">359</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">attitude to the Empire, <a href="#Pg362" class="tei tei-ref">362</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">and to popular religion, <a href="#Pg363" class="tei tei-ref">363</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">cultivated Cynics, <a href="#Pg364" class="tei tei-ref">364</a> sqq.</td></tr></tbody></table></td></tr></tbody></table><table summary="This is a list." class="tei tei-list" style="margin-bottom: 1.00em; margin-top: 1.00em"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Dacia, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">organisation and town life of, <a href="#Pg201" class="tei tei-ref">201</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">worship of Magna Mater in, <a href="#Pg549" class="tei tei-ref">549</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">of Isis, <a href="#Pg568" class="tei tei-ref">568</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">settlement of, by Trajan, a <span class="tei tei-pb" id="page630">[pg 630]</span><a name="Pg630" id="Pg630" class="tei tei-anchor"></a>seat of Mithraism, <a href="#Pg594" class="tei tei-ref">594</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">of the worship of Isis and Magna Mater, <a href="#Pg549" class="tei tei-ref">549</a>, <a href="#Pg568" class="tei tei-ref">568</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Daemons, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">conception of, in Plutarch and Maximus of Tyre, <a href="#Pg426" class="tei tei-ref">426</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">history of, in Greek literature from Hesiod, <a href="#Pg427" class="tei tei-ref">427</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">use of the idea by Platonists, <a href="#Pg425" class="tei tei-ref">425</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Xenocrates first taught the existence of evil daemons, <a href="#Pg431" class="tei tei-ref">431</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">employed by Plutarch to rehabilitate myth, <a href="#Pg432" class="tei tei-ref">432</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">believed in by the Fathers, <a href="#Pg433" class="tei tei-ref">433</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">a cause of oracular inspiration, <a href="#Pg437" class="tei tei-ref">437</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">mortality of, <a href="#Pg426" class="tei tei-ref">426</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">daemon of Socrates, <a href="#Pg438" class="tei tei-ref">438</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">daemon a higher self, <a href="#Pg439" class="tei tei-ref">439</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">daemonology an attempt to bridge the gulf between man and the Infinite Spirit, <a href="#Pg603" class="tei tei-ref">603</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Dea Dia, worship of, <a href="#Pg540" class="tei tei-ref">540</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Delation, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">history and causes of, <a href="#Pg35" class="tei tei-ref">35</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">delators of every rank, <a href="#Pg35" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">attractions of, wealth gained by, <a href="#Pg36" class="tei tei-ref">36</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Regulus a delator, <a href="#Pg37" class="tei tei-ref">37</a>, <a href="#Pg155" class="tei tei-ref">155</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Silius Italicus, <a href="#Pg164" class="tei tei-ref">164</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">under Domitian, <a href="#Pg35" class="tei tei-ref">35</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Delphi, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">temple of Osiris at, <a href="#Pg424" class="tei tei-ref">424</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Plutarch’s love of, <a href="#Pg403" class="tei tei-ref">403</a>, <a href="#Pg435" class="tei tei-ref">435</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">decay of, in first century, <a href="#Pg434" class="tei tei-ref">434</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">revival of, <a href="#Pg435" class="tei tei-ref">435</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">why oracles were given in prose, <a href="#Pg436" class="tei tei-ref">436</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">sources of its inspiration, <a href="#Pg437" class="tei tei-ref">437</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Nero’s violence to, <a href="#Pg472" class="tei tei-ref">472</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Hadrian tested, <a href="#Pg472" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Demetrius, the Cynic, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">life of, <a href="#Pg361" class="tei tei-ref">361</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">a cultivated ascetic, <a href="#Pg362" class="tei tei-ref">362</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">knew Apollonius of Tyana, <a href="#Pg362" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">attitude to the Empire, beards Nero and Vespasian, <a href="#Pg362" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Demonax, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">attitude to popular religion, <a href="#Pg363" class="tei tei-ref">363</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">origin, education, and philosophic tone of, <a href="#Pg364" class="tei tei-ref">364</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">fashion of his life and teaching, <a href="#Pg365" class="tei tei-ref">365</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">epigrams and sarcasms, <a href="#Pg365" class="tei tei-ref">365</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his personal magnetism, and reverence for him after his death, <a href="#Pg366" class="tei tei-ref">366</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Dendrophori, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">dedications by, to Magna Mater, <a href="#Pg549" class="tei tei-ref">549</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">in the inscriptions, <a href="#Pg551" class="tei tei-ref">551</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">at Lyons, <a href="#Pg557" class="tei tei-ref">557</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Dion Chrysostom, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">view of the Cynics, <a href="#Pg349" class="tei tei-ref">349</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">early history, exile, conversion, and preaching of, <a href="#Pg367" class="tei tei-ref">367</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">orations of, <a href="#Pg368" class="tei tei-ref">368</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">simple philosophy, and view of the time, <a href="#Pg369" class="tei tei-ref">369</a>, <a href="#Pg370" class="tei tei-ref">370</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">warning to Tarsus, <a href="#Pg370" class="tei tei-ref">370</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">sermon at Olbia, <a href="#Pg371" class="tei tei-ref">371</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">picture of city life in Asia Minor, its vices and jealousies, <a href="#Pg372" class="tei tei-ref">372</a> sqq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">gospel of social charity, <a href="#Pg373" class="tei tei-ref">373</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">scorn for the Alexandrian character, <a href="#Pg374" class="tei tei-ref">374</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his prose idyll on virtuous rural life in Euboea, <a href="#Pg375" class="tei tei-ref">375</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">view of prostitution and slavery, <a href="#Pg376" class="tei tei-ref">376</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">ideal of monarchy, parable of the Two Peaks, <a href="#Pg377" class="tei tei-ref">377</a> sqq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">oration at Olympia, <a href="#Pg379" class="tei tei-ref">379</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">suggested by Olympian Zeus of Pheidias, <a href="#Pg380" class="tei tei-ref">380</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Dion’s discussion on natural theology and anthropomorphism, <a href="#Pg381" class="tei tei-ref">381</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">makes Pheidias defend representation of the Infinite in human form, <a href="#Pg382" class="tei tei-ref">382</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his Zeus a moral ideal and spiritual power, <a href="#Pg383" class="tei tei-ref">383</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Domitian, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">delators under, <a href="#Pg35" class="tei tei-ref">35</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his belief in astrology, <a href="#Pg45" class="tei tei-ref">45</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">secret of his reign, <a href="#Pg52" class="tei tei-ref">52</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">value of the authorities on, <a href="#Note52" class="tei tei-ref">52 n.</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">good traits in his character, <a href="#Pg53" class="tei tei-ref">53</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his encouragement of literature and political merit, <a href="#Pg53" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his Hellenism, <a href="#Pg89" class="tei tei-ref">89</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">a moral reformer, <a href="#Pg54" class="tei tei-ref">54</a>, <a href="#Pg74" class="tei tei-ref">74</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">causes of his unpopularity, <a href="#Pg54" class="tei tei-ref">54</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">contradictions in his character, <a href="#Pg55" class="tei tei-ref">55</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">replenishes the treasury by confiscation, <a href="#Pg56" class="tei tei-ref">56</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his terror at the end, <a href="#Pg56" class="tei tei-ref">56</a>, <a href="#Pg57" class="tei tei-ref">57</a>, <a href="#Pg450" class="tei tei-ref">450</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his funereal banquet, <a href="#Pg57" class="tei tei-ref">57</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">founds a quinquennial competition in literature, <a href="#Pg171" class="tei tei-ref">171</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his superstition, <a href="#Pg450" class="tei tei-ref">450</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">a conservative in religion, <a href="#Pg536" class="tei tei-ref">536</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">celebrated the Quinquatria of Minerva, <a href="#Pg538" class="tei tei-ref">538</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his victories, <a href="#Pg542" class="tei tei-ref">542</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">escaped from the capital in the vestments of Isis in 69 <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span>, <a href="#Pg567" class="tei tei-ref">567</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">built a temple to Isis, <a href="#Pg567" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">first called <span class="tei tei-hi"><span style="font-style: italic">Dominus et Deus</span></span>, <a href="#Pg615" class="tei tei-ref">615</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Dreams, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">in temples of healing, <a href="#Pg460" class="tei tei-ref">460</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">dream-oracles, <a href="#Pg461" class="tei tei-ref">461</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">prescriptions in, <a href="#Pg463" class="tei tei-ref">463</a>, <a href="#Pg464" class="tei tei-ref">464</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">treatise of Artemidorus on, <a href="#Pg467" class="tei tei-ref">467</a> sqq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his faith in, <a href="#Pg468" class="tei tei-ref">468</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his absurdities, <a href="#Pg470" class="tei tei-ref">470</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Pliny on, <a href="#Pg452" class="tei tei-ref">452</a>, <a href="#Pg490" class="tei tei-ref">490</a></td></tr></tbody></table></td></tr></tbody></table><table summary="This is a list." class="tei tei-list" style="margin-bottom: 1.00em; margin-top: 1.00em"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Education, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Vespasian endows, <a href="#Pg148" class="tei tei-ref">148</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">influence of Quintilian on, <a href="#Pg149" class="tei tei-ref">149</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Pliny helps to endow a school at Como, <a href="#Pg193" class="tei tei-ref">193</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">culture in Asia Minor, <a href="#Pg372" class="tei tei-ref">372</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">among freedmen, <a href="#Pg131" class="tei tei-ref">131</a>, <a href="#Pg134" class="tei tei-ref">134</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Empire, the, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">its temptations, <a href="#Pg31" class="tei tei-ref">31</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">the influence of the Emperor’s example illustrated, <a href="#Pg31" class="tei tei-ref">31</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">how waste led to cruelty and confiscation, <a href="#Pg33" class="tei tei-ref">33</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">the secret of the imperial terror, various theories, <a href="#Pg37" class="tei tei-ref">37</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">the ideal of the Empire, <a href="#Pg39" class="tei tei-ref">39</a>, <a href="#Pg43" class="tei tei-ref">43</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">constant danger from pretenders, <a href="#Pg40" class="tei tei-ref">40</a>, <a href="#Pg41" class="tei tei-ref">41</a>, <a href="#Pg44" class="tei tei-ref">44</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">the fiction of Augustus, the Emperor’s real power, <a href="#Pg41" class="tei tei-ref">41</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">checks upon it, <a href="#Pg42" class="tei tei-ref">42</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">its tolerance of municipal liberty, <a href="#Pg203" class="tei tei-ref">203</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Entellus, gardens of, <a href="#Pg112" class="tei tei-ref">112</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Epicharis, freedwoman, refuses to betray the Pisonian conspirators, <a href="#Pg47" class="tei tei-ref">47</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Epictetus, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his ideal of the Cynic philosopher, <a href="#Pg359" class="tei tei-ref">359</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">men the soldiers of God, <a href="#Pg393" class="tei tei-ref">393</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">gospel of renunciation in, <a href="#Note393-5" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span> n. 5</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">on augury and divination, <a href="#Pg455" class="tei tei-ref">455</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">early history of, <a href="#Pg503" class="tei tei-ref">503</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">attitude to belief in immortality, <a href="#Pg504" class="tei tei-ref">504</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">reference to female Platonists, <a href="#Pg80" class="tei tei-ref">80</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">preaching of gratitude and resignation, <a href="#Pg393" class="tei tei-ref">393</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Epicurus, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Seneca quotes, and defends to Lucilius, <a href="#Pg306" class="tei tei-ref">306</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Aelian anathematises, <a href="#Pg456" class="tei tei-ref">456</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Epicureans at Abonoteichos oppose Alexander, <a href="#Pg476" class="tei tei-ref">476</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">orders banquets to his shade, <a href="#Pg456" class="tei tei-ref">456</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">influence of, in last age of Republic, <a href="#Pg530" class="tei tei-ref">530</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Epidaurus, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">temple of Asclepius at, <a href="#Pg462" class="tei tei-ref">462</a>, <a href="#Pg539" class="tei tei-ref">539</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">social life of the patients, <a href="#Pg463" class="tei tei-ref">463</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Equites, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">in provincial towns, <a href="#Pg215" class="tei tei-ref">215</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">freedmen raised to the rank of, <a href="#Pg113" class="tei tei-ref">113</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Juvenal’s <span class="tei tei-pb" id="page631">[pg 631]</span><a name="Pg631" id="Pg631" class="tei tei-anchor"></a>contempt for, <a href="#Pg70" class="tei tei-ref">70</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">general low estimate of, <a href="#Pg113" class="tei tei-ref">113</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">displace freedmen as imperial secretaries, <a href="#Pg107" class="tei tei-ref">107</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">employment by Vitellius, Domitian, Hadrian, and Antoninus Pius, <a href="#Pg107" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Espionage, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">under the Empire, <a href="#Pg34" class="tei tei-ref">34</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">under Domitian, <a href="#Pg56" class="tei tei-ref">56</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Euboea, D. Chrysostom’s description of rural life in, <a href="#Pg375" class="tei tei-ref">375</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Euhemerus, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">translated by Ennius, <a href="#Pg530" class="tei tei-ref">530</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Plutarch on, <a href="#Pg425" class="tei tei-ref">425</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Euphrates, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Pliny’s sketch of, <a href="#Pg151" class="tei tei-ref">151</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">suicide of, <a href="#Pg356" class="tei tei-ref">356</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Evil, Plutarch’s theory of, <a href="#Pg430" class="tei tei-ref">430</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Extravagance, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">of Nero, <a href="#Pg20" class="tei tei-ref">20</a>, <a href="#Pg32" class="tei tei-ref">32</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">of Domitian, <a href="#Pg55" class="tei tei-ref">55</a>, <a href="#Pg56" class="tei tei-ref">56</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">of Vitellius, <a href="#Pg32" class="tei tei-ref">32</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">of Caligula, <a href="#Pg32" class="tei tei-ref">32</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">under the Republic, <a href="#Pg67" class="tei tei-ref">67</a></td></tr></tbody></table></td></tr></tbody></table><table summary="This is a list." class="tei tei-list" style="margin-bottom: 1.00em; margin-top: 1.00em"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Fannia, widow of Helvidius Priscus, Pliny’s admiration for, <a href="#Pg152" class="tei tei-ref">152</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Finance, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">profusion of Caligula, <a href="#Pg32" class="tei tei-ref">32</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">straits of Domitian, <a href="#Pg56" class="tei tei-ref">56</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">economy of Vespasian, <a href="#Pg32" class="tei tei-ref">32</a>, <a href="#Pg148" class="tei tei-ref">148</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Nero’s waste and plunder, <a href="#Pg20" class="tei tei-ref">20</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Nerva’s retrenchment, <a href="#Pg32" class="tei tei-ref">32</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">waste of Vitellius, <a href="#Pg32" class="tei tei-ref">32</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">finance of provincial towns, <a href="#Pg220" class="tei tei-ref">220</a>, <a href="#Pg248" class="tei tei-ref">248</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Fortuna Augusti, <a href="#Pg618" class="tei tei-ref">618</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Freedmen, the, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">their rise a great movement, <a href="#Pg100" class="tei tei-ref">100</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">prejudice against, <a href="#Pg101" class="tei tei-ref">101</a> sqq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">why it was natural, <a href="#Pg103" class="tei tei-ref">103</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">contempt of literary men for vulgar wealth, <a href="#Pg104" class="tei tei-ref">104</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">yet the rise of the freedmen a promising movement, <a href="#Pg105" class="tei tei-ref">105</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">rise of, in the imperial household, <a href="#Pg106" class="tei tei-ref">106</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">become great ministers, <a href="#Pg107" class="tei tei-ref">107</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">replaced gradually by Equites, <a href="#Pg107" class="tei tei-ref">107</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">early freedmen ministers worthy of their place, <a href="#Pg108" class="tei tei-ref">108</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">career of Claudius Etruscus and Abascantus, <a href="#Pg109" class="tei tei-ref">109</a> sqq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">of Narcissus and Pallas, <a href="#Pg110" class="tei tei-ref">110</a>, <a href="#Pg111" class="tei tei-ref">111</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">how their wealth was gained, <a href="#Pg112" class="tei tei-ref">112</a>, <a href="#Pg129" class="tei tei-ref">129</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">their politic splendour, <a href="#Pg112" class="tei tei-ref">112</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">romantic career of a freedman, <a href="#Pg113" class="tei tei-ref">113</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">yet freedmen despised and ostracised, <a href="#Pg113" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">sometimes made great marriages, <a href="#Pg114" class="tei tei-ref">114</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">doubtful position of women of this class, <a href="#Pg114" class="tei tei-ref">114</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">yet some had great influence, <a href="#Pg115" class="tei tei-ref">115</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Panthea, mistress of L. Verus, picture of, by Lucian, <a href="#Pg115" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">lower freedmen in the imperial service, <a href="#Pg116" class="tei tei-ref">116</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">transition from slavery to freedom, how freedmen rose, <a href="#Pg118" class="tei tei-ref">118</a>-<a href="#Pg120" class="tei tei-ref">120</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">grossness and ostentation of their wealthy class, <a href="#Pg129" class="tei tei-ref">129</a> sqq.</td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Freedom and Necessity, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Plutarch’s views of, <a href="#Pg412" class="tei tei-ref">412</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Seneca’s, <a href="#Pg311" class="tei tei-ref">311</a></td></tr></tbody></table></td></tr></tbody></table><table summary="This is a list." class="tei tei-list" style="margin-bottom: 1.00em; margin-top: 1.00em"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Gaius, on the law of Colleges, <a href="#Pg254" class="tei tei-ref">254</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Galen, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">early history and training of, <a href="#Pg505" class="tei tei-ref">505</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">eclecticism of, <a href="#Pg505" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">views of immortality, <a href="#Pg505" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">relations with M. Aurelius, <a href="#Pg506" class="tei tei-ref">506</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Genii, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">invented for every corporation and scene in Roman life, <a href="#Pg386" class="tei tei-ref">386</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">tales of, in Britain and on the Indian Ocean, <a href="#Pg420" class="tei tei-ref">420</a>, <a href="#Pg426" class="tei tei-ref">426</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">wide-spread cult of, <a href="#Pg479" class="tei tei-ref">479</a> sq.</td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Gladiators, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">municipal shows of, in Petronius, <a href="#Pg134" class="tei tei-ref">134</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Trajan provides 10,000 on his Dacian triumph, <a href="#Pg234" class="tei tei-ref">234</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">protests against, by Seneca and Demonax, <a href="#Pg235" class="tei tei-ref">235</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">schools of, <a href="#Pg236" class="tei tei-ref">236</a>, <a href="#Pg241" class="tei tei-ref">241</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">shows began in Campania, <a href="#Pg241" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">school of, at Pompeii, <a href="#Pg237" class="tei tei-ref">237</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">notices in the inscriptions, <a href="#Pg238" class="tei tei-ref">238</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">enthusiasm for, <a href="#Pg238" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">shows in remote places, <a href="#Pg239" class="tei tei-ref">239</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">after battle of Bedriacum, <a href="#Pg240" class="tei tei-ref">240</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">less popular in Greece, except at Corinth, <a href="#Pg241" class="tei tei-ref">241</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">various cost of, <a href="#Pg241" class="tei tei-ref">241</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">classes who furnished gladiators, attractions of the profession, <a href="#Pg242" class="tei tei-ref">242</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">organisation of a school; a college of gladiators, <a href="#Pg243" class="tei tei-ref">243</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">God, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">new conceptions of, <a href="#Pg5" class="tei tei-ref">5</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">in Seneca, <a href="#Pg305" class="tei tei-ref">305</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">God of the Stoics, varying conceptions of, <a href="#Pg307" class="tei tei-ref">307</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">demand for a moral God, <a href="#Pg389" class="tei tei-ref">389</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Stoicism fades into Platonism, <a href="#Pg391" class="tei tei-ref">391</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">the Stoic god has no claim to worship, <a href="#Pg391" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">vague higher conceptions of, <a href="#Pg396" class="tei tei-ref">396</a>, <a href="#Pg603" class="tei tei-ref">603</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">a transcendent Deity, <a href="#Pg397" class="tei tei-ref">397</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Plutarch’s highest idea of, <a href="#Pg418" class="tei tei-ref">418</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">man’s relation to, according to Maximus of Tyre, <a href="#Pg421" class="tei tei-ref">421</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">relation of, to daemons, <a href="#Pg425" class="tei tei-ref">425</a> sqq.</td></tr></tbody></table></td></tr></tbody></table><a name="Pg632" id="Pg632" class="tei tei-anchor"></a><table summary="This is a list." class="tei tei-list" style="margin-bottom: 1.00em; margin-top: 1.00em"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Hadrian, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">letter of, to Servianus, <a href="#Pg397" class="tei tei-ref">397</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">tests the omniscience of Delphi, <a href="#Pg435" class="tei tei-ref">435</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">dabbled in astrology, and other dark arts, <a href="#Pg450" class="tei tei-ref">450</a>, <a href="#Pg503" class="tei tei-ref">503</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his love of travel, <a href="#Pg503" class="tei tei-ref">503</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his faint belief in immortality, <a href="#Pg503" class="tei tei-ref">503</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">a sceptic, <a href="#Pg536" class="tei tei-ref">536</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">the Canopus of, at his villa at Tibur, <a href="#Pg567" class="tei tei-ref">567</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">conspiracy against, <a href="#Pg41" class="tei tei-ref">41</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">character of, <a href="#Pg503" class="tei tei-ref">503</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Hellenism, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">various aspects of, reaction against, from the times of the elder Cato, <a href="#Pg88" class="tei tei-ref">88</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Hellenism of early Emperors, <a href="#Pg88" class="tei tei-ref">88</a>, <a href="#Pg89" class="tei tei-ref">89</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Roman prejudice against Greeks, <a href="#Pg90" class="tei tei-ref">90</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">why Greeks succeeded under the Empire, <a href="#Pg91" class="tei tei-ref">91</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Greek <span class="tei tei-hi"><span style="font-style: italic">grammatici</span></span>, <a href="#Pg91" class="tei tei-ref">91</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Greeks as doctors, <a href="#Pg92" class="tei tei-ref">92</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Greek parasites, <a href="#Pg93" class="tei tei-ref">93</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">love of Greek in Pliny’s days, <a href="#Pg166" class="tei tei-ref">166</a> sq.</td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Helvidius Priscus, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">violence of, <a href="#Pg40" class="tei tei-ref">40</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">flouts Vespasian, <a href="#Pg40" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Herculaneum, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">temple of Magna Mater at, <a href="#Pg548" class="tei tei-ref">548</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">frescoes of, illustrating the worship of Isis, <a href="#Pg578" class="tei tei-ref">578</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Herodes Atticus, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">gifts of, to many communities, <a href="#Pg225" class="tei tei-ref">225</a> sqq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">friend of Demonax and Plutarch, <a href="#Pg364" class="tei tei-ref">364</a>, <a href="#Pg403" class="tei tei-ref">403</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">on the uses of wealth, <a href="#Pg232" class="tei tei-ref">232</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">claimed descent from the Aeacidae, <a href="#Pg225" class="tei tei-ref">225</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Herodotus, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">identifies Greek and Egyptian deities, <a href="#Pg561" class="tei tei-ref">561</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">on Mithra, <a href="#Pg589" class="tei tei-ref">589</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Hesiod, on daemons, <a href="#Pg427" class="tei tei-ref">427</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Holconii, the, of Pompeii, public honours and benefactions of, <a href="#Pg223" class="tei tei-ref">223</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Horace, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">love of the country, and memories of Mount Vultur in, <a href="#Pg196" class="tei tei-ref">196</a>, <a href="#Pg198" class="tei tei-ref">198</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">journey to Brundisium, <a href="#Pg206" class="tei tei-ref">206</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">on beneficence, <a href="#Pg190" class="tei tei-ref">190</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Hortensius, Q., +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">luxury of, <a href="#Pg71" class="tei tei-ref">71</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">poverty of his descendants, <a href="#Pg71" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a></td></tr></tbody></table></td></tr></tbody></table><table summary="This is a list." class="tei tei-list" style="margin-bottom: 1.00em; margin-top: 1.00em"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Icelus, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">raised to rank by Galba, <a href="#Pg107" class="tei tei-ref">107</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">journey of, to Spain, <a href="#Pg206" class="tei tei-ref">206</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Immortality, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">ideas of, depend on ideas of God, <a href="#Pg484" class="tei tei-ref">484</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><span class="tei tei-q">“We know not what we shall be,”</span> <a href="#Pg485" class="tei tei-ref">485</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">faith in the <span class="tei tei-hi"><span style="font-style: italic">Manes</span></span>, <a href="#Pg486" class="tei tei-ref">486</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">evidence of epitaphs on, <a href="#Pg487" class="tei tei-ref">487</a> sqq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Lemures, <a href="#Pg488" class="tei tei-ref">488</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">the <span class="tei tei-hi"><span style="font-style: italic">Mundus</span></span>, <a href="#Pg489" class="tei tei-ref">489</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">mingled elements in Virgil’s Inferno, <a href="#Pg491" class="tei tei-ref">491</a> sqq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Roman longing for posthumous sympathy, <a href="#Pg488" class="tei tei-ref">488</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Orphic and Pythagorean influences on Virgil, <a href="#Pg494" class="tei tei-ref">494</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">evidence of inscriptions on belief in, <a href="#Pg496" class="tei tei-ref">496</a> sqq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Epicurean negation of, <a href="#Pg498" class="tei tei-ref">498</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">philosophic opinion on, <a href="#Pg449" class="tei tei-ref">449</a> sqq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Lucretius and Julius Caesar on, <a href="#Pg500" class="tei tei-ref">500</a>, <a href="#Pg501" class="tei tei-ref">501</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">attitude of Epictetus, <a href="#Pg504" class="tei tei-ref">504</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Galen’s ideas of, <a href="#Pg505" class="tei tei-ref">505</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">M. Aurelius on, <a href="#Pg507" class="tei tei-ref">507</a> sqq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Seneca on, <a href="#Pg514" class="tei tei-ref">514</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Apollonius of Tyana on, <a href="#Pg518" class="tei tei-ref">518</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Plutarch on, <a href="#Pg521" class="tei tei-ref">521</a> sqq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Platonic imagery of the future world, and its influence on Plutarch, <a href="#Pg523" class="tei tei-ref">523</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">belief in, fostered by Isiac worship, <a href="#Pg575" class="tei tei-ref">575</a>, <a href="#Pg583" class="tei tei-ref">583</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">and by Mithraism, <a href="#Pg609" class="tei tei-ref">609</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Inns, poor and disreputable, <a href="#Pg207" class="tei tei-ref">207</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Isis, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">prescriptions of, in dreams, <a href="#Pg461" class="tei tei-ref">461</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">transformation of her worship by the Ptolemies, <a href="#Pg560" class="tei tei-ref">560</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">at the Peiraeus, <a href="#Pg560" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">influence of Greek settlers in Egypt, and of Greek mysticism, <a href="#Pg561" class="tei tei-ref">561</a>, <a href="#Pg563" class="tei tei-ref">563</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">lofty conception of, in Apuleius, <a href="#Pg563" class="tei tei-ref">563</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">date of her introduction in Italy, <a href="#Pg563" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">power over women, <a href="#Pg565" class="tei tei-ref">565</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">repeated persecution of her worshippers, first century, <span class="tei tei-hi"><span style="font-size: 75%">B.C.</span></span>, <a href="#Pg565" class="tei tei-ref">565</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">in the reign of Tiberius, <a href="#Pg566" class="tei tei-ref">566</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">favoured by Otho and the Flavians, <a href="#Pg567" class="tei tei-ref">567</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Domitian builds a temple to, in 92 <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span>, classes who propagated the worship of, <a href="#Pg567" class="tei tei-ref">567</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">spread through all Western Europe, <a href="#Pg568" class="tei tei-ref">568</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">secret of her fascination, <a href="#Pg569" class="tei tei-ref">569</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">highest conception of, <a href="#Pg572" class="tei tei-ref">572</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">a real spiritual power, <a href="#Pg574" class="tei tei-ref">574</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">gives the hope of immortality, <a href="#Pg575" class="tei tei-ref">575</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">impressive ritual of, <a href="#Pg576" class="tei tei-ref">576</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">daily offices, <a href="#Pg577" class="tei tei-ref">577</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">her rites in frescoes of Herculaneum, <a href="#Pg578" class="tei tei-ref">578</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">great festivals of, the procession to the shore described, <a href="#Pg578" class="tei tei-ref">578</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">her priesthood, including women, <a href="#Pg580" class="tei tei-ref">580</a>, <a href="#Pg582" class="tei tei-ref">582</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">sacred guilds, Isiaci, Pastophori, etc., <a href="#Pg581" class="tei tei-ref">581</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">syncretism of her worship, <a href="#Pg581" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">her priesthood a separate caste, their presbyteries, and ascetic life, <a href="#Pg582" class="tei tei-ref">582</a></td></tr></tbody></table></td></tr></tbody></table><table summary="This is a list." class="tei tei-list" style="margin-bottom: 1.00em; margin-top: 1.00em"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Jerome, S., +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">account of the grades of initiation in Mithraism by, <a href="#Pg611" class="tei tei-ref">611</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">genealogies in, <a href="#Pg70" class="tei tei-ref">70</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Jews, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">growing influence of, in the first century <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">especially under the Flavian dynasty, <a href="#Pg83" class="tei tei-ref">83</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">spread of Jewish observances, <a href="#Pg84" class="tei tei-ref">84</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">foster superstition, <a href="#Pg84" class="tei tei-ref">84</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Julian, his hatred of Oenomaus of Gadara, <a href="#Pg364" class="tei tei-ref">364</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><span class="tei tei-hi"><span style="font-style: italic">Jumentarii</span></span>, at the gates of towns, <a href="#Pg206" class="tei tei-ref">206</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Juvenal, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his views of society compared with Tacitus, <a href="#Pg58" class="tei tei-ref">58</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">social rank and early training of, <a href="#Pg59" class="tei tei-ref">59</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">experience as a client, <a href="#Pg59" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">bitterness of, <a href="#Pg60" class="tei tei-ref">60</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">dates of his <span class="tei tei-hi"><span style="font-style: italic">Satires</span></span>, <a href="#Pg60" class="tei tei-ref">60</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">he and Martial have a common stock of subjects, <a href="#Pg60" class="tei tei-ref">60</a>, <a href="#Pg61" class="tei tei-ref">61</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">plebeian pride, and old Roman prejudice, combined with the moral feeling of a later age, <a href="#Pg63" class="tei tei-ref">63</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">attitude to religion, <a href="#Pg64" class="tei tei-ref">64</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">extravagant pessimism, his ideal in the past, <a href="#Pg65" class="tei tei-ref">65</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">great movements of society described by, and sometimes misunderstood, <a href="#Pg69" class="tei tei-ref">69</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">decay of the noble class described by, <a href="#Pg69" class="tei tei-ref">69</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">contempt for new men, <a href="#Pg70" class="tei tei-ref">70</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">signs of aristocratic poverty, <a href="#Pg72" class="tei tei-ref">72</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his ideal of senatorial dignity, <a href="#Pg74" class="tei tei-ref">74</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">treatment of women in the Sixth Satire, its faults, <a href="#Pg76" class="tei tei-ref">76</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">condemns mere eccentricities and even laudable tastes, <a href="#Pg77" class="tei tei-ref">77</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">distrusts growing culture of women, <a href="#Pg79" class="tei tei-ref">79</a>, <a href="#Pg80" class="tei tei-ref">80</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">fighting a lost battle, <a href="#Pg81" class="tei tei-ref">81</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">scorn for women’s devotion to eastern cults, <a href="#Pg82" class="tei tei-ref">82</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">pessimism about women had some justification, <a href="#Pg84" class="tei tei-ref">84</a> sqq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his judgments must be taken with some reserve, <a href="#Pg87" class="tei tei-ref">87</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">indignation at the invasion of the Greeks, <a href="#Pg88" class="tei tei-ref">88</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">humiliation of the client, <a href="#Pg93" class="tei tei-ref">93</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">general poverty, <a href="#Pg95" class="tei tei-ref">95</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">the cry of the poor, and Roman contempt for industry and trade, <a href="#Pg98" class="tei tei-ref">98</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Juvenal compared with Pliny, as a painter of society, <a href="#Pg141" class="tei tei-ref">141</a></td></tr></tbody></table></td></tr></tbody></table><table summary="This is a list." class="tei tei-list" style="margin-bottom: 1.00em; margin-top: 1.00em"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Lambaesis, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">the camp at, how it grew into a <span class="tei tei-hi"><span style="font-style: italic">municipium</span></span>, <a href="#Pg208" class="tei tei-ref">208</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">military colleges at, <a href="#Pg283" class="tei tei-ref">283</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">temple of Isis at, <a href="#Pg568" class="tei tei-ref">568</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">worship of Mithra at, <a href="#Pg595" class="tei tei-ref">595</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Lanuvium, college at, <a href="#Pg260" class="tei tei-ref">260</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Lemuria, the, described, <a href="#Pg489" class="tei tei-ref">489</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Libraries, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">restocked with MSS. by Domitian, <a href="#Pg53" class="tei tei-ref">53</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Trimalchio’s Greek and Latin libraries, <a href="#Pg131" class="tei tei-ref">131</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">rapid production of books, <a href="#Pg156" class="tei tei-ref">156</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Literature, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">in the Antonine age, <a href="#Pg3" class="tei tei-ref">3</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">in Pliny’s days, <a href="#Pg157" class="tei tei-ref">157</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">literary amateurs abound, <a href="#Pg157" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Pliny’s poetry, <a href="#Pg159" class="tei tei-ref">159</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">love of Cicero, <a href="#Pg158" class="tei tei-ref">158</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">the plague of readings, <a href="#Pg160" class="tei tei-ref">160</a>, <a href="#Pg172" class="tei tei-ref">172</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">decadence of, <a href="#Pg163" class="tei tei-ref">163</a>, <a href="#Pg173" class="tei tei-ref">173</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Silius Italicus, <a href="#Pg164" class="tei tei-ref">164</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">composition in Greek, <a href="#Pg166" class="tei tei-ref">166</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Titinius Capito, a historian, <a href="#Pg167" class="tei tei-ref">167</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">devotion to poetry, and its causes, influence of the Augustan tradition, +<span class="tei tei-pb" id="page633">[pg 633]</span><a name="Pg633" id="Pg633" class="tei tei-anchor"></a><a href="#Pg169" class="tei tei-ref">169</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">fashion of the archaic style, <a href="#Pg170" class="tei tei-ref">170</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Domitian founds a literary competition, its influence, <a href="#Pg171" class="tei tei-ref">171</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">literary men generally born in provincial places, <a href="#Pg196" class="tei tei-ref">196</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Demonax rebukes literary archaism, <a href="#Pg367" class="tei tei-ref">367</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Livy, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">on decay of augury, <a href="#Pg445" class="tei tei-ref">445</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">on the Bacchanalian scandal, <a href="#Pg563" class="tei tei-ref">563</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">on the apocryphal books of Numa, <a href="#Pg564" class="tei tei-ref">564</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Lucan, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">on the worship of Isis, <a href="#Pg568" class="tei tei-ref">568</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">betrays his mother, his death, <a href="#Pg471" class="tei tei-ref">471</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">style of, referred to in the <span class="tei tei-hi"><span style="font-style: italic">Satiricon</span></span> of Petronius, <a href="#Pg123" class="tei tei-ref">123</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Lucian, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his war against the Cynics, <a href="#Pg337" class="tei tei-ref">337</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">yet sometimes approaches their view of life, <a href="#Pg337" class="tei tei-ref">337</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">the <span class="tei tei-hi"><span style="font-style: italic">Charon</span></span> of, <a href="#Pg338" class="tei tei-ref">338</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">the <span class="tei tei-hi"><span style="font-style: italic">Hermotimus</span></span> of, witnesses to a moral movement, <a href="#Pg341" class="tei tei-ref">341</a> sqq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">the Cynic in his <span class="tei tei-hi"><span style="font-style: italic">Banquet</span></span>, and <span class="tei tei-hi"><span style="font-style: italic">Fugitives</span></span>, <a href="#Pg350" class="tei tei-ref">350</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his treatment of the character of Peregrinus, <a href="#Pg354" class="tei tei-ref">354</a> sqq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">visit to Olympia at the time of the Cynic’s suicide, <a href="#Pg355" class="tei tei-ref">355</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">how he regarded it, and watched the growth of a myth, <a href="#Pg357" class="tei tei-ref">357</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">description of the new oracle of Abonoteichos, <a href="#Pg474" class="tei tei-ref">474</a> sqq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">ridicule of superstition in the <span class="tei tei-hi"><span style="font-style: italic">Philopseudes</span></span>, <a href="#Pg490" class="tei tei-ref">490</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">reference to Mithra, <a href="#Pg590" class="tei tei-ref">590</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Lucretius, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">on immortality, <a href="#Pg500" class="tei tei-ref">500</a>, <a href="#Pg501" class="tei tei-ref">501</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">on Magna Mater, <a href="#Pg547" class="tei tei-ref">547</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Luxury, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Juvenal’s view of, <a href="#Pg65" class="tei tei-ref">65</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Roman luxury in Republican times, <a href="#Pg67" class="tei tei-ref">67</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">luxury a relative term, <a href="#Pg68" class="tei tei-ref">68</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">luxury of the Roman villa, chiefly in marbles, <a href="#Pg177" class="tei tei-ref">177</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">the luxury of travelling, progresses of Nero, <a href="#Pg206" class="tei tei-ref">206</a></td></tr></tbody></table></td></tr></tbody></table><table summary="This is a list." class="tei tei-list" style="margin-bottom: 1.00em; margin-top: 1.00em"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Maecenas, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">counsels of, to Augustus in Dion Cassius, <a href="#Pg446" class="tei tei-ref">446</a>, <a href="#Pg533" class="tei tei-ref">533</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Trimalchio, a freedman of, <a href="#Pg128" class="tei tei-ref">128</a> n.</td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Magna Mater, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">brought from Pessinus, 204 <span class="tei tei-hi"><span style="font-size: 75%">B.C.</span></span>, <a href="#Pg548" class="tei tei-ref">548</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">no Roman priest of, for 100 years, <a href="#Pg548" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">growing popularity of, at Rome, in Spain and Dacia, <a href="#Pg549" class="tei tei-ref">549</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">legend of, <a href="#Pg549" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">her festival in spring, <a href="#Pg550" class="tei tei-ref">550</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">her priests in the inscriptions, <a href="#Pg550" class="tei tei-ref">550</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">her sacred colleges, <a href="#Pg551" class="tei tei-ref">551</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">her disreputable followers in Apuleius, <a href="#Pg551" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a> sqq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">her worship transmuted, <a href="#Pg554" class="tei tei-ref">554</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">the taurobolium and its history, <a href="#Pg556" class="tei tei-ref">556</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">alliance of, with Mithra, and Attis, <a href="#Pg556" class="tei tei-ref">556</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">women admitted to sacred rank, <a href="#Pg557" class="tei tei-ref">557</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">identified with Maia, Demeter, Bona Dea, etc., <a href="#Pg559" class="tei tei-ref">559</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Majesty, the law of, under the Empire, <a href="#Pg33" class="tei tei-ref">33</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Malaga, inscriptions of, <a href="#Pg209" class="tei tei-ref">209</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Manetho, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">treatise of, on myths, <a href="#Pg561" class="tei tei-ref">561</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">assists the first Ptolemy in recasting Isiac worship, <a href="#Pg561" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Marcian, on Colleges, <a href="#Pg255" class="tei tei-ref">255</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Martial, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">deals with the same social subjects as Juvenal, <a href="#Pg61" class="tei tei-ref">61</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his graphic picture of the age, <a href="#Pg61" class="tei tei-ref">61</a>, <a href="#Pg62" class="tei tei-ref">62</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">better side of, love of country life, picture of the farm of Faustinus, love of Bilbilis, <a href="#Pg62" class="tei tei-ref">62</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">on Regulus, <a href="#Pg156" class="tei tei-ref">156</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">on literary amateurs, <a href="#Pg157" class="tei tei-ref">157</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">on Silius Italicus, <a href="#Pg158" class="tei tei-ref">158</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">relations of, with Pliny, <a href="#Pg158" class="tei tei-ref">158</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">regret for the capital, <a href="#Pg198" class="tei tei-ref">198</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Maximus of Tyre, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">character of his Discourses, <a href="#Pg349" class="tei tei-ref">349</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">conciliation of anthropomorphism with a higher vision of God by, <a href="#Pg395" class="tei tei-ref">395</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">ethical theory of, <a href="#Pg421" class="tei tei-ref">421</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">daemonology of, <a href="#Pg429" class="tei tei-ref">429</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">fortified by tales of apparitions, <a href="#Pg491" class="tei tei-ref">491</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">influenced by Aristotle, <a href="#Pg421" class="tei tei-ref">421</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Medicine, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">profession of, filled by Greeks, <a href="#Pg92" class="tei tei-ref">92</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">great physicians, Antonius Musa, the Stertinii, etc., <a href="#Pg92" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">sneers against, <a href="#Pg92" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">public physicians in municipal towns, <a href="#Pg219" class="tei tei-ref">219</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">income and munificence of the Stertinii, <a href="#Pg224" class="tei tei-ref">224</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">science of, in the second century, superstitious elements, <a href="#Pg459" class="tei tei-ref">459</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">how blended with real skill, <a href="#Pg462" class="tei tei-ref">462</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">skilled physicians in temples of Asclepius, <a href="#Pg465" class="tei tei-ref">465</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><span class="tei tei-hi"><span style="font-style: italic">Medixtuticus</span></span>, title of, still preserved in Oscan towns, <a href="#Pg203" class="tei tei-ref">203</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Minucius Felix, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">quoted, <a href="#Pg545" class="tei tei-ref">545</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">on the festivals of Isis, <a href="#Pg578" class="tei tei-ref">578</a> n.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">on daemons, <a href="#Pg433" class="tei tei-ref">433</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Miracles, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Origen and Celsus on, <a href="#Pg481" class="tei tei-ref">481</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">universal belief in, <a href="#Pg482" class="tei tei-ref">482</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">miracles in temples of Serapis, <a href="#Pg573" class="tei tei-ref">573</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Vespasian consents to work, <a href="#Pg573" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Mithra, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">growing power of, <a href="#Pg386" class="tei tei-ref">386</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">the taurobolium a part of his worship, <a href="#Pg556" class="tei tei-ref">556</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">alliance of, with Magna Mater and Attis, <a name="corr633" id="corr633" class="tei tei-anchor"></a><a href="#Pg556" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a><span class="tei tei-corr">,</span> <a href="#Pg589" class="tei tei-ref">589</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">in the Vedas and Avestas, <a href="#Pg586" class="tei tei-ref">586</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">in the Zoroastrian system, <a href="#Pg587" class="tei tei-ref">587</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">the God of kings, <a href="#Pg587" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">influence of Babylon on the worship of, <a href="#Pg587" class="tei tei-ref">587</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">influence of syncretism in Asia Minor on, <a href="#Pg588" class="tei tei-ref">588</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">the taurobolium probably borrowed, <a href="#Pg588" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">origin of the Tauroctonus group, date of the introduction of the</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">cult into Europe, <a href="#Pg590" class="tei tei-ref">590</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Plutarch’s statement in the Life of Pompey, <a href="#Pg590" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">worship of, in the Flavian age, <a href="#Pg590" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">syncretism of, <a href="#Pg592" class="tei tei-ref">592</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">worship of, propagated by soldiers, civil servants, etc., <a href="#Pg592" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">stages of its diffusion through Italy, <a href="#Pg593" class="tei tei-ref">593</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">and north of the Alps, <a href="#Pg594" class="tei tei-ref">594</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">progress of the worship along the Danube, <a href="#Pg594" class="tei tei-ref">594</a> sqq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">legions which propagated it in Pannonia, <a href="#Pg595" class="tei tei-ref">595</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">remains of, in Upper Germany, <a href="#Pg596" class="tei tei-ref">596</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">in England, <a href="#Pg597" class="tei tei-ref">597</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">in Gaul, <a href="#Pg597" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">its many attractions, <a href="#Pg597" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Persian symbolism, <a href="#Pg598" class="tei tei-ref">598</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Babylonian elements in, astrology, <a href="#Pg598" class="tei tei-ref">598</a>, <a href="#Pg602" class="tei tei-ref">602</a>, sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">relative influence of Iran and Babylon, different views of, <a href="#Pg599" class="tei tei-ref">599</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">influence of Platonism and Pythagoreanism on, <a href="#Pg600" class="tei tei-ref">600</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">doctrine of the soul’s descent, <a href="#Pg600" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">cosmic theory, doctrine of emanation, and deification of elemental powers, +<a name="Pg634" id="Pg634" class="tei tei-anchor"></a><a href="#Pg601" class="tei tei-ref">601</a> sqq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Mithra as mediator in two senses, <a href="#Pg604" class="tei tei-ref">604</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">the Dadophori, <a href="#Pg604" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>, <a href="#Pg606" class="tei tei-ref">606</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">the legend recovered from monuments, <a href="#Pg605" class="tei tei-ref">605</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">the <span class="tei tei-hi"><span style="font-style: italic">petra genetrix</span></span>, <a href="#Pg605" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">symbolism of the slaughtered bull, <a href="#Pg606" class="tei tei-ref">606</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">agape of Mithra and Sun, <a href="#Pg607" class="tei tei-ref">607</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">various interpretations of the legend, <a href="#Pg607" class="tei tei-ref">607</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Mithraism a religion of combat, <a href="#Pg608" class="tei tei-ref">608</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">its consolations, <a href="#Pg608" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">its eschatology, <a href="#Pg609" class="tei tei-ref">609</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">effect of the taurobolium, <a href="#Pg609" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">ritual and sacraments of, <a href="#Pg610" class="tei tei-ref">610</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">daily offices, and festivals of, <a href="#Pg611" class="tei tei-ref">611</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">seven grades of the initiated, <a href="#Pg611" class="tei tei-ref">611</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">ordeals of, <a href="#Pg612" class="tei tei-ref">612</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">guilds of, <a href="#Pg612" class="tei tei-ref">612</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">rites regarded as a diabolic parody of the Church, <a href="#Pg613" class="tei tei-ref">613</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">description of the chapels of, <a href="#Pg613" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">how Mithraism escaped persecution, <a href="#Pg614" class="tei tei-ref">614</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">how it fostered theocratic ideas at Rome, <a href="#Pg617" class="tei tei-ref">617</a> sqq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">a great imperial cult, <a href="#Pg619" class="tei tei-ref">619</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">last days of, <a href="#Pg619" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">worship of, a great effort of syncretism, <a href="#Pg620" class="tei tei-ref">620</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">moral and mystic strength of, <a href="#Pg621" class="tei tei-ref">621</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">relations to Christianity, <a href="#Pg622" class="tei tei-ref">622</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">similarities between them, <a href="#Pg623" class="tei tei-ref">623</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">weaknesses of Mithraism, <a href="#Pg624" class="tei tei-ref">624</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">inseparably involved with Nature-worship, <a href="#Pg626" class="tei tei-ref">626</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Monarchy, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Seneca’s conception of, <a href="#Pg16" class="tei tei-ref">16</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">hereditary succession and adoption, <a href="#Pg27" class="tei tei-ref">27</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">ideal of, in Dion Chrysostom, <a href="#Pg377" class="tei tei-ref">377</a>, sqq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">apotheosis of, in third century, <a href="#Pg615" class="tei tei-ref">615</a> sqq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">attitude of Tacitus to, <a href="#Pg21" class="tei tei-ref">21</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Morals, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">divorced from politics and speculation, <a href="#Pg290" class="tei tei-ref">290</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">became a religion in Seneca, <a href="#Pg305" class="tei tei-ref">305</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">relation of precept and dogma, <a href="#Pg305" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">freedom and necessity, <a href="#Pg311" class="tei tei-ref">311</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">the fall of man, <a href="#Pg312" class="tei tei-ref">312</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Plutarch’s theory of, <a href="#Pg410" class="tei tei-ref">410</a> sqq.</td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Municipal life, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">picture of, in Petronius, <a href="#Pg133" class="tei tei-ref">133</a> sqq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">rapid organisation of, in Spain, Gaul, Dacia, etc., immense growth of towns, <a href="#Pg200" class="tei tei-ref">200</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Baden in 69 <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span>, <a href="#Pg201" class="tei tei-ref">201</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Thamugadi in Numidia, <a href="#Pg202" class="tei tei-ref">202</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">policy of government towards provincial towns, <a href="#Pg203" class="tei tei-ref">203</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">drift towards uniformity of civic organisation, influence of the capital, <a href="#Pg204" class="tei tei-ref">204</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">how towns were formed, <a href="#Pg207" class="tei tei-ref">207</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">development from <span class="tei tei-hi"><span style="font-style: italic">castra stativa</span></span>, <a href="#Pg207" class="tei tei-ref">207</a>, sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">soldiers allowed to live with their families in the third century, <a href="#Pg208" class="tei tei-ref">208</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">municipal town aristocratic in constitution, <a href="#Pg209" class="tei tei-ref">209</a>, <a href="#Pg231" class="tei tei-ref">231</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><span class="tei tei-hi"><span style="font-style: italic">Album Canusii</span></span>, <a href="#Pg210" class="tei tei-ref">210</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">the <span class="tei tei-hi"><span style="font-style: italic">honestiores</span></span>, <a href="#Pg210" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">popular election the rule in the first century, <a href="#Pg211" class="tei tei-ref">211</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">magistracies, <a href="#Pg212" class="tei tei-ref">212</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">their burdens, signs of decay, <a href="#Pg212" class="tei tei-ref">212</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">powers of the duumvirs, <a href="#Pg213" class="tei tei-ref">213</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">the Curia, its numbers, qualification, and privileges, <a href="#Pg214" class="tei tei-ref">214</a>, <a href="#Pg215" class="tei tei-ref">215</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">local <span class="tei tei-hi"><span style="font-style: italic">Equites</span></span>, <a href="#Pg215" class="tei tei-ref">215</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Augustales, their importance, organisation, insignia, etc., <a href="#Pg216" class="tei tei-ref">216</a>, <a href="#Pg217" class="tei tei-ref">217</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">municipal finance, <a href="#Pg218" class="tei tei-ref">218</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">public charges, food, education, medical attendance, <a href="#Pg219" class="tei tei-ref">219</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">public works, <a href="#Pg220" class="tei tei-ref">220</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">finances, and maladministration of Bithynian towns in Trajan’s reign, <a href="#Pg220" class="tei tei-ref">220</a>, <a href="#Pg221" class="tei tei-ref">221</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">municipal life of Pompeii, <a href="#Pg222" class="tei tei-ref">222</a>, sqq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">generous gifts to towns, <a href="#Pg223" class="tei tei-ref">223</a>, <a href="#Pg225" class="tei tei-ref">225</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">examples from the inscriptions, <a href="#Pg226" class="tei tei-ref">226</a> sqq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">public feasts on a great scale, <a href="#Pg229" class="tei tei-ref">229</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">gifts of money according to social rank, <a href="#Pg230" class="tei tei-ref">230</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">tone of town life, <a href="#Pg231" class="tei tei-ref">231</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">pleasures of, <a href="#Pg233" class="tei tei-ref">233</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">gladiatorial shows, <a href="#Pg236" class="tei tei-ref">236</a> sqq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">how the community rewarded benefactors, <a href="#Pg244" class="tei tei-ref">244</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">municipal meanness, <a href="#Pg245" class="tei tei-ref">245</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">decaying local patriotism, <a href="#Pg246" class="tei tei-ref">246</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Plutarch on, <a href="#Pg247" class="tei tei-ref">247</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">growing centralisation and interference, <a href="#Pg248" class="tei tei-ref">248</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">shadows of the end, <a href="#Pg249" class="tei tei-ref">249</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Musonius, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his ideal of chastity, <a href="#Pg77" class="tei tei-ref">77</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">condemns the Sophists, <a href="#Pg344" class="tei tei-ref">344</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">exile of, under Nero; character of his teaching; preaches to the soldiery in 69 <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span>, <a href="#Pg348" class="tei tei-ref">348</a></td></tr></tbody></table></td></tr></tbody></table><table summary="This is a list." class="tei tei-list" style="margin-bottom: 1.00em; margin-top: 1.00em"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Nature, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">love of, in Virgil, <a href="#Pg197" class="tei tei-ref">197</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">in Pliny, <a href="#Pg174" class="tei tei-ref">174</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">in Martial, <a href="#Pg174" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>, <a href="#Pg62" class="tei tei-ref">62</a>, <a href="#Pg198" class="tei tei-ref">198</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Nero, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">hereditary taint of, <a href="#Pg17" class="tei tei-ref">17</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">not without some good qualities, <a href="#Pg17" class="tei tei-ref">17</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">could inspire affection, <a href="#Pg18" class="tei tei-ref">18</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his devotion to art, and its evil results, <a href="#Pg19" class="tei tei-ref">19</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">a <span class="tei tei-hi"><span style="font-style: italic">cupitor incredibilium</span></span>, <a href="#Pg20" class="tei tei-ref">20</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his waste leads to cruel oppression, <a href="#Pg20" class="tei tei-ref">20</a>, <a href="#Pg21" class="tei tei-ref">21</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">examples of wild profusion, <a href="#Pg32" class="tei tei-ref">32</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his superstition, <a href="#Pg45" class="tei tei-ref">45</a>, <a href="#Pg536" class="tei tei-ref">536</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">compelled by the mob to recall Octavia, <a href="#Pg49" class="tei tei-ref">49</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">popular indignation at his appearance on the stage, <a href="#Pg74" class="tei tei-ref">74</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">the <span class="tei tei-q">“Noctes Neronis,”</span> <a href="#Pg75" class="tei tei-ref">75</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his phil-Hellenism, <a href="#Pg89" class="tei tei-ref">89</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">silences Delphi, <a href="#Pg434" class="tei tei-ref">434</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">belief in astrology, <a href="#Pg448" class="tei tei-ref">448</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">propitiates his mother’s shade, <a href="#Pg491" class="tei tei-ref">491</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">flattery of, by the Arval Brothers, <a href="#Pg542" class="tei tei-ref">542</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">worshipped by Tiridates, <a href="#Pg617" class="tei tei-ref">617</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">violence to Delphi, <a href="#Pg472" class="tei tei-ref">472</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Nerva, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">retrenchments of, <a href="#Pg32" class="tei tei-ref">32</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">first provided for poor children, <a href="#Pg192" class="tei tei-ref">192</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Nicomedia, D. Chrysostom on its public vices, <a href="#Pg373" class="tei tei-ref">373</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Numa, apocryphal books of, <a href="#Pg564" class="tei tei-ref">564</a></td></tr></tbody></table><a name="Pg635" id="Pg635" class="tei tei-anchor"></a><table summary="This is a list." class="tei tei-list" style="margin-bottom: 1.00em; margin-top: 1.00em"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Octavia, divorced on false charge, and recalled by Nero at the bidding of the mob, <a href="#Pg49" class="tei tei-ref">49</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Oenomaus of Gadara, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">rejection of myth and oracles by, <a href="#Pg363" class="tei tei-ref">363</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">theory of oracles, <a href="#Pg364" class="tei tei-ref">364</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Julian’s denunciation of, <a href="#Pg364" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Olbia, D. Chrysostom’s visit to, <a href="#Pg371" class="tei tei-ref">371</a> sq.</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Oracles, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">decay of, <a href="#Pg434" class="tei tei-ref">434</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">revival of, <a href="#Pg386" class="tei tei-ref">386</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">theory of their inspiration, <a href="#Pg437" class="tei tei-ref">437</a> sqq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">and of their cessation, <a href="#Pg437" class="tei tei-ref">437</a>, <a href="#Pg471" class="tei tei-ref">471</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">that of Abonoteichos defers to the older, <a href="#Pg472" class="tei tei-ref">472</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">many oracles not silenced till the reign of Constantine, <a href="#Pg473" class="tei tei-ref">473</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">how an oracle was worked, <a href="#Pg474" class="tei tei-ref">474</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">oracles in Boeotia, <a href="#Pg471" class="tei tei-ref">471</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Orphic mysticism, the, <a href="#Pg427" class="tei tei-ref">427</a>; +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">influence of, on Virgil, <a href="#Pg494" class="tei tei-ref">494</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">on Mithraism, <a href="#Pg600" class="tei tei-ref">600</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">on belief in immortality, <a href="#Pg516" class="tei tei-ref">516</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Osterburken, remains of Mithra worship at, <a href="#Pg596" class="tei tei-ref">596</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Ostia, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">colleges at, <a href="#Pg215" class="tei tei-ref">215</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">cult of Mithra at, <a href="#Pg591" class="tei tei-ref">591</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">temple of Magna Mater at, <a href="#Pg591" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Otho, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">extravagance of, <a href="#Pg32" class="tei tei-ref">32</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his belief in astrology, <a href="#Pg45" class="tei tei-ref">45</a>, <a href="#Pg448" class="tei tei-ref">448</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">devotion of soldiers to, <a href="#Pg50" class="tei tei-ref">50</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his end, <a href="#Pg449" class="tei tei-ref">449</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">flattered by the Arval Brotherhood, <a href="#Pg541" class="tei tei-ref">541</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">the first Emperor who took part in Isiac worship, <a href="#Pg566" class="tei tei-ref">566</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Ovid, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his ideal of womanhood, <a href="#Pg77" class="tei tei-ref">77</a>, <a href="#Pg142" class="tei tei-ref">142</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">shocked by the influence of the theatre on women, <a href="#Pg86" class="tei tei-ref">86</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">attitude to religion, <a href="#Pg532" class="tei tei-ref">532</a></td></tr></tbody></table></td></tr></tbody></table><table summary="This is a list." class="tei tei-list" style="margin-bottom: 1.00em; margin-top: 1.00em"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Pallas, power and insolence of, receives the adulation of the Senate, his wealth, and his end, <a href="#Pg111" class="tei tei-ref">111</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Panaetius and the Scipionic circle, <a href="#Pg293" class="tei tei-ref">293</a>; +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">modification of Stoicism by, <a href="#Pg408" class="tei tei-ref">408</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">abandons belief in immortality, <a href="#Pg500" class="tei tei-ref">500</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">rejects divination, <a href="#Pg530" class="tei tei-ref">530</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">little sympathy with popular religion, <a href="#Pg531" class="tei tei-ref">531</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Panthea, mistress of L. Verus, charms of, described by Lucian, <a href="#Pg115" class="tei tei-ref">115</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Paphlagonia, superstition of, <a href="#Pg474" class="tei tei-ref">474</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Pastophori of Isis, the, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">recognised by Sulla, <a href="#Pg565" class="tei tei-ref">565</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">scribe of, <a href="#Pg570" class="tei tei-ref">570</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Peregrinus, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">early history of, connection with the Christians, and self-immolation, <a href="#Pg354" class="tei tei-ref">354</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Lucian’s attacks on his character, <a href="#Pg354" class="tei tei-ref">354</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">assumes that the motive of Peregrinus was notoriety, <a href="#Pg356" class="tei tei-ref">356</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Peregrinus influenced by eastern mysticism, <a href="#Pg355" class="tei tei-ref">355</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">character of, in Aulus Gellius, <a href="#Pg358" class="tei tei-ref">358</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Pessimism, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">of Seneca, <a href="#Pg10" class="tei tei-ref">10</a>, <a href="#Pg11" class="tei tei-ref">11</a>, <a href="#Pg14" class="tei tei-ref">14</a>, <a href="#Pg303" class="tei tei-ref">303</a>, <a href="#Pg313" class="tei tei-ref">313</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">of Tacitus, <a href="#Pg30" class="tei tei-ref">30</a>, <a href="#Pg46" class="tei tei-ref">46</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Juvenal, <a href="#Pg65" class="tei tei-ref">65</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">M. Aurelius, <a href="#Pg304" class="tei tei-ref">304</a>, <a href="#Pg335" class="tei tei-ref">335</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">of the Greek poets, <a href="#Pg416" class="tei tei-ref">416</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Petronius, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">shared in the <span class="tei tei-q">“Noctes Neronis,”</span> <a href="#Pg75" class="tei tei-ref">75</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">various opinions as to the date and object of his <span class="tei tei-hi"><span style="font-style: italic">Satiricon</span></span>, <a href="#Pg120" class="tei tei-ref">120</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">motive of the work, <a href="#Pg122" class="tei tei-ref">122</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">the Petronius of Tacitus, his character and his end; the <span class="tei tei-hi"><span style="font-style: italic">Satiricon</span></span> only a fragment, <a href="#Pg124" class="tei tei-ref">124</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">not without a higher moral tone, <a href="#Pg125" class="tei tei-ref">125</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">originality of Petronius, <a href="#Pg126" class="tei tei-ref">126</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">the scene and the characters, <a href="#Pg127" class="tei tei-ref">127</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Philosophy, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">power of, in government, <a href="#Pg6" class="tei tei-ref">6</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Stoic opposition in the first century, <a href="#Pg39" class="tei tei-ref">39</a>, <a href="#Pg151" class="tei tei-ref">151</a> sqq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">was it ever a dangerous force? <a href="#Pg40" class="tei tei-ref">40</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">new ideals of humanity, <a href="#Pg63" class="tei tei-ref">63</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">elevating influence of, <a href="#Pg190" class="tei tei-ref">190</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">change in the conception of, in the first century, <a href="#Pg289" class="tei tei-ref">289</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">practical interest in predominant, causes of the change, <a href="#Pg339" class="tei tei-ref">339</a>, <a href="#Pg290" class="tei tei-ref">290</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">eclecticism and scepticism in, <a href="#Pg290" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>, <a href="#Pg408" class="tei tei-ref">408</a>, <a href="#Pg412" class="tei tei-ref">412</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">necessity for moral reform, <a href="#Pg292" class="tei tei-ref">292</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">private direction of souls, <a href="#Pg293" class="tei tei-ref">293</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">directors in great houses, <a href="#Pg294" class="tei tei-ref">294</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">the philosopher a <span class="tei tei-hi"><span style="font-style: italic">generis humani paedagogus</span></span>, <a href="#Pg299" class="tei tei-ref">299</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">modifications of Stoicism in Seneca, <a href="#Pg314" class="tei tei-ref">314</a> sqq., <a href="#Pg306" class="tei tei-ref">306</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><span class="tei tei-q">“nulla virtus sine philosophia,”</span> <a href="#Pg341" class="tei tei-ref">341</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">eclecticism, <a href="#Pg343" class="tei tei-ref">343</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">the Cynic opposition, <a href="#Pg362" class="tei tei-ref">362</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">eclecticism of Dion Chrysostom, <a href="#Pg368" class="tei tei-ref">368</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">need of a philosophic théodicée, <a href="#Pg384" class="tei tei-ref">384</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">effort of, to rehabilitate myth, <a href="#Pg432" class="tei tei-ref">432</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Pheidias, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">the Olympian Zeus of, <a href="#Pg380" class="tei tei-ref">380</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his defence of anthropomorphism in D. Chrysostom, <a href="#Pg382" class="tei tei-ref">382</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Pisa, disturbance at elections in, <a href="#Pg212" class="tei tei-ref">212</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Piso, the conspiracy of, <a href="#Pg47" class="tei tei-ref">47</a> sq.</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Platonism, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">few adherents of, in the first century, <a href="#Pg408" class="tei tei-ref">408</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">affected Panaetius, <a href="#Pg408" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">and Seneca, <a href="#Pg308" class="tei tei-ref">308</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">and Plutarch, <a href="#Pg409" class="tei tei-ref">409</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">its daemonology, <a href="#Pg430" class="tei tei-ref">430</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">encouraged belief in immortality, <a href="#Pg501" class="tei tei-ref">501</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">visionary power of the great Master, <a href="#Pg523" class="tei tei-ref">523</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">influence on Mithraism, <a href="#Pg600" class="tei tei-ref">600</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Plebeian life, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">picture of, in Petronius, <a href="#Pg132" class="tei tei-ref">132</a> sqq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">in the inscriptions, <a href="#Pg252" class="tei tei-ref">252</a> sq., <a href="#Pg271" class="tei tei-ref">271</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Pliny, the elder, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">on Roman luxury, <a href="#Pg67" class="tei tei-ref">67</a>, <a href="#Pg68" class="tei tei-ref">68</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">care of his nephew, <a href="#Pg145" class="tei tei-ref">145</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">life, character, and prodigious industry of, <a href="#Pg146" class="tei tei-ref">146</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">scorn for popular religion, <a href="#Pg535" class="tei tei-ref">535</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">superstition of, <a href="#Pg451" class="tei tei-ref">451</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">rejection of immortality, <a href="#Pg502" class="tei tei-ref">502</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">on town life in Spain and Gaul, <a href="#Pg201" class="tei tei-ref">201</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">description of baths of Posides, <a href="#Pg112" class="tei tei-ref">112</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">on the Stertinii, <a href="#Pg224" class="tei tei-ref">224</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Pliny, the younger, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">ideal of the principate in the <span class="tei tei-hi"><span style="font-style: italic">Panegyric</span></span>, <a href="#Pg43" class="tei tei-ref">43</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">compared with Juvenal as a painter of society, <a href="#Pg141" class="tei tei-ref">141</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">idealised his circle, <a href="#Pg142" class="tei tei-ref">142</a>, <a href="#Pg185" class="tei tei-ref">185</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his blameless aristocrats, <a href="#Pg144" class="tei tei-ref">144</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">early life of, influence of Quintilian on, <a href="#Pg149" class="tei tei-ref">149</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">student friends, <a href="#Pg150" class="tei tei-ref">150</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">admiration of the Stoic circle, <a href="#Pg151" class="tei tei-ref">151</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">military service, and entrance on forensic work, <a href="#Pg153" class="tei tei-ref">153</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">the Centumviral court, <a href="#Pg154" class="tei tei-ref">154</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">sketch of Regulus, <a href="#Pg155" class="tei tei-ref">155</a> sqq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">passion for fame, <a href="#Pg157" class="tei tei-ref">157</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">literary amateurs, <a href="#Pg157" class="tei tei-ref">157</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">befriends Martial, <a href="#Pg158" class="tei tei-ref">158</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">admiration for Cicero, and for Greece, <a href="#Pg158" class="tei tei-ref">158</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his loose verses, <a href="#Pg159" class="tei tei-ref">159</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">ideas of oratory, <a href="#Pg160" class="tei tei-ref">160</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">value of his Letters, <a href="#Pg161" class="tei tei-ref">161</a>, <a href="#Pg163" class="tei tei-ref">163</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">imitated in fourth century, <a href="#Pg163" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">their principle of arrangement, and date, <a href="#Pg162" class="tei tei-ref">162</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his devotion to literature, <a href="#Pg164" class="tei tei-ref">164</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">admiration for Tacitus, <a href="#Pg164" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his judgment of Silius Italicus, <a href="#Pg164" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">theory of life, <a href="#Pg165" class="tei tei-ref">165</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">literary coteries, Greek verse writing, <a href="#Pg166" class="tei tei-ref">166</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">writers of history, <a href="#Pg167" class="tei tei-ref">167</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">literary competitions, <a href="#Pg171" class="tei tei-ref">171</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">the plague of recitations; Pliny gives readings himself, and punctually attends them: his estimate of their value, <a href="#Pg173" class="tei tei-ref">173</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">weariness of the capital and love of the country, <a href="#Pg174" class="tei tei-ref">174</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">not a sportsman, <a href="#Pg175" class="tei tei-ref">175</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">pictures of Roman country seats, <a href="#Pg175" class="tei tei-ref">175</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">routine of country life, <a href="#Pg179" class="tei tei-ref">179</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">management of +<span class="tei tei-pb" id="page636">[pg 636]</span><a name="Pg636" id="Pg636" class="tei tei-anchor"></a>rural estates, <a href="#Pg180" class="tei tei-ref">180</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Pliny’s kindness to slaves and dependents, <a href="#Pg181" class="tei tei-ref">181</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">view of suicide, <a href="#Pg183" class="tei tei-ref">183</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Corellius Rufus, <a href="#Pg184" class="tei tei-ref">184</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Pliny’s belief in the solidarity of rank, and the duty of mutual support, <a href="#Pg186" class="tei tei-ref">186</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his superstition, <a href="#Pg452" class="tei tei-ref">452</a>, <a href="#Pg490" class="tei tei-ref">490</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">delight in helping young men of the upper class, <a href="#Pg187" class="tei tei-ref">187</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">love for Calpurnia, and ideal of girlhood, <a href="#Pg188" class="tei tei-ref">188</a>, <a href="#Pg189" class="tei tei-ref">189</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">last glimpse of Pliny and Calpurnia, <a href="#Pg189" class="tei tei-ref">189</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">he represents the finest moral tone of the age, <a href="#Pg190" class="tei tei-ref">190</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his many benefactions and their amount, <a href="#Pg193" class="tei tei-ref">193</a>, <a href="#Pg224" class="tei tei-ref">224</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Plutarch, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">on the duties of municipal life, <a href="#Pg247" class="tei tei-ref">247</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">early history of, <a href="#Pg401" class="tei tei-ref">401</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">friends of, at Rome, <a href="#Pg402" class="tei tei-ref">402</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">love of Chaeronea, and Delphi, <a href="#Pg403" class="tei tei-ref">403</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">visits to other parts of Greece, <a href="#Pg403" class="tei tei-ref">403</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">table talk of, <a href="#Pg404" class="tei tei-ref">404</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his historic power, <a href="#Pg406" class="tei tei-ref">406</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">ethical motive in, predominant, <a href="#Pg405" class="tei tei-ref">405</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">admiration for Plato, <a href="#Pg409" class="tei tei-ref">409</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">eclecticism, <a href="#Pg409" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">attacks Stoic psychology, <a href="#Pg410" class="tei tei-ref">410</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">adopts some Aristotelian principles, <a href="#Pg412" class="tei tei-ref">412</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">yet has many Stoic elements, <a href="#Pg414" class="tei tei-ref">414</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his treatment of Fate and free-will, <a href="#Pg412" class="tei tei-ref">412</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">ideal of moral teaching, <a href="#Pg413" class="tei tei-ref">413</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">conception of theology, <a href="#Pg417" class="tei tei-ref">417</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">idea of God, <a href="#Pg418" class="tei tei-ref">418</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">of matter and evil, <a href="#Pg419" class="tei tei-ref">419</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">treatment of myth and religious symbol, <a href="#Pg423" class="tei tei-ref">423</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">daemonology, <a href="#Pg430" class="tei tei-ref">430</a> sqq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">used to rehabilitate myth, <a href="#Pg432" class="tei tei-ref">432</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">interest in Delphi, <a href="#Pg435" class="tei tei-ref">435</a> sqq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">theory of inspiration, <a href="#Pg439" class="tei tei-ref">439</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">on the future state, <a href="#Pg496" class="tei tei-ref">496</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">on comfort in the Mysteries, <a href="#Pg516" class="tei tei-ref">516</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Consolation to his wife on the death of their daughter, <a href="#Pg520" class="tei tei-ref">520</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">arguments for immortality, <a href="#Pg521" class="tei tei-ref">521</a> sqq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">visions of the future world, <a href="#Pg523" class="tei tei-ref">523</a> sqq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">reference to Mithra as a mediator, <a href="#Pg590" class="tei tei-ref">590</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">on the first appearance of Mithraism in Europe, <a href="#Pg590" class="tei tei-ref">590</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">tales of ghosts at Chaeronea, <a href="#Pg490" class="tei tei-ref">490</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Politta, wife of Rubellius Plautus, courage and devotion of, <a href="#Pg49" class="tei tei-ref">49</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Polybius, freedman minister of Claudius, life of, described by Seneca, <a href="#Pg108" class="tei tei-ref">108</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Polybius, the historian, his attitude to Roman religion, <a href="#Pg531" class="tei tei-ref">531</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Pompeii, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">situation and various industries of, <a href="#Pg223" class="tei tei-ref">223</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">family of the Holconii, Eumachia, their gifts to the town, <a href="#Pg223" class="tei tei-ref">223</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">amphitheatre and temple of Isis at, <a href="#Pg224" class="tei tei-ref">224</a>, <a href="#Pg563" class="tei tei-ref">563</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">election placards at, <a href="#Pg211" class="tei tei-ref">211</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">tombs of Alexandrian traders at, <a href="#Pg567" class="tei tei-ref">567</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">colleges of <span class="tei tei-q">“late sleepers”</span> and <span class="tei tei-q">“late drinkers”</span> at, <a href="#Pg265" class="tei tei-ref">265</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Pontifex Maximus, the, <a href="#Pg534" class="tei tei-ref">534</a>; +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">office held by the Emperors, its power, <a href="#Pg535" class="tei tei-ref">535</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Poppaea, her sympathy with Judaism, <a href="#Pg83" class="tei tei-ref">83</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Post, the public, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">organisation of, <a href="#Pg206" class="tei tei-ref">206</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Pliny’s use of, for Calpurnia, <a href="#Pg189" class="tei tei-ref">189</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Poverty, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">contempt for, <a href="#Pg104" class="tei tei-ref">104</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">common in Juvenal’s time, <a href="#Pg94" class="tei tei-ref">94</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">D. Chrysostom on, <a href="#Pg375" class="tei tei-ref">375</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Prayer, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">an effort of adoration, <a href="#Pg394" class="tei tei-ref">394</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">a colloquy with God, <a href="#Pg420" class="tei tei-ref">420</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Preachers, the philosophic, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Apollonius, <a href="#Pg347" class="tei tei-ref">347</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Musonius, <a href="#Pg348" class="tei tei-ref">348</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Maximus of Tyre, <a href="#Pg349" class="tei tei-ref">349</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Dion Chrysostom, <a href="#Pg370" class="tei tei-ref">370</a> sqq.</td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Prudentius, description of the taurobolium by, <a href="#Pg558" class="tei tei-ref">558</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Public works, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">mismanagement of, in Bithynia, <a href="#Pg220" class="tei tei-ref">220</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">curator of, <a href="#Pg220" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">undertaken by private persons, evidence of inscriptions on, <a href="#Pg225" class="tei tei-ref">225</a> sq.</td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Pythagoreanism, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">not extinct in the first century <span class="tei tei-hi"><span style="font-size: 75%">B.C.</span></span>, <a href="#Pg398" class="tei tei-ref">398</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">daemonology of, <a href="#Pg428" class="tei tei-ref">428</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">influence of, on Virgil, <a href="#Pg493" class="tei tei-ref">493</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">on Seneca, <a href="#Pg515" class="tei tei-ref">515</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">connection with the Mysteries, <a href="#Pg516" class="tei tei-ref">516</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">spiritual influence of, <a href="#Pg517" class="tei tei-ref">517</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">influence on the mythology of Egypt, <a href="#Pg562" class="tei tei-ref">562</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">and on Mithraism, <a href="#Pg600" class="tei tei-ref">600</a></td></tr></tbody></table></td></tr></tbody></table><table summary="This is a list." class="tei tei-list" style="margin-bottom: 1.00em; margin-top: 1.00em"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Quintilian, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">career of, as a teacher, and high moral influence, <a href="#Pg149" class="tei tei-ref">149</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">treats immortality as an open question, <a href="#Pg502" class="tei tei-ref">502</a></td></tr></tbody></table></td></tr></tbody></table><table summary="This is a list." class="tei tei-list" style="margin-bottom: 1.00em; margin-top: 1.00em"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Readings, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">the plague of, in Juvenal, <a href="#Pg59" class="tei tei-ref">59</a>, <a href="#Pg95" class="tei tei-ref">95</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">in Pliny, <a href="#Pg160" class="tei tei-ref">160</a>, <a href="#Pg173" class="tei tei-ref">173</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">in Martial, <a href="#Pg61" class="tei tei-ref">61</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Regulus, M. Aquilius, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">career of, as delator, <a href="#Pg37" class="tei tei-ref">37</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">as pleader, his wealth, and eccentricities, <a href="#Pg155" class="tei tei-ref">155</a>, <a href="#Pg156" class="tei tei-ref">156</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Religion, old Roman, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">decay of, from the second Punic War, <a href="#Pg529" class="tei tei-ref">529</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">its causes, <a href="#Pg530" class="tei tei-ref">530</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">attitude to, of Varro, Panaetius, Polybius, <a href="#Pg531" class="tei tei-ref">531</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Augustan restoration of, <a href="#Pg533" class="tei tei-ref">533</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">conservative influence of the chief pontificate, <a href="#Pg535" class="tei tei-ref">535</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">early emperors continue the Augustan policy, <a href="#Pg536" class="tei tei-ref">536</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">reverence for the oldest Latin deities in the inscriptions, <a href="#Pg538" class="tei tei-ref">538</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Jupiter, <a href="#Pg543" class="tei tei-ref">543</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Hercules, Silvanus, and the Nymphs, <a href="#Pg539" class="tei tei-ref">539</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">revival of the Arval Brotherhood, <a href="#Pg540" class="tei tei-ref">540</a> sqq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">feeling of the educated to, <a href="#Pg544" class="tei tei-ref">544</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">real strength of, <a href="#Pg545" class="tei tei-ref">545</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">last champions of, in the fourth century, <a href="#Pg546" class="tei tei-ref">546</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">its formalism compared with the eastern worships, <a href="#Pg554" class="tei tei-ref">554</a></td></tr></tbody></table></td></tr></tbody></table><table summary="This is a list." class="tei tei-list" style="margin-bottom: 1.00em; margin-top: 1.00em"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Scepticism, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">from the second Punic War, <a href="#Pg530" class="tei tei-ref">530</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">the scepticism of the elder Pliny, Seneca, Juvenal, etc., <a href="#Pg535" class="tei tei-ref">535</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Seleucus, an astrologer of Otho, <a href="#Pg448" class="tei tei-ref">448</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Senate, the, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">prestige and ancient claims of, <a href="#Pg38" class="tei tei-ref">38</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">hated and feared by bad princes, <a href="#Pg38" class="tei tei-ref">38</a>, <a href="#Pg39" class="tei tei-ref">39</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">respect for, under good Emperors, <a href="#Pg39" class="tei tei-ref">39</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">theoretical position of, under the Empire, <a href="#Pg41" class="tei tei-ref">41</a>, <a href="#Pg42" class="tei tei-ref">42</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Pliny’s <span class="tei tei-hi"><span style="font-style: italic">Panegyric</span></span> throws light on, <a href="#Pg44" class="tei tei-ref">44</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">moral degradation of, shown in 69 <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span>, <a href="#Pg50" class="tei tei-ref">50</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">poverty of many great houses, <a href="#Pg51" class="tei tei-ref">51</a>, <a href="#Pg71" class="tei tei-ref">71</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">insults heaped on, by Emperors, <a href="#Pg51" class="tei tei-ref">51</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">reduction of its numbers by massacre +<span class="tei tei-pb" id="page637">[pg 637]</span><a name="Pg637" id="Pg637" class="tei tei-anchor"></a>etc., <a href="#Pg71" class="tei tei-ref">71</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">great families pensioned by Emperors, <a href="#Pg71" class="tei tei-ref">71</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Senators compelled to act and fight as gladiators, <a href="#Pg73" class="tei tei-ref">73</a>, <a href="#Pg74" class="tei tei-ref">74</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">scorn of, for freedmen, <a href="#Pg113" class="tei tei-ref">113</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">frivolity of, in Pliny’s time, <a href="#Pg185" class="tei tei-ref">185</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">senatorial life in the country, <a href="#Pg174" class="tei tei-ref">174</a> sqq.</td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Seneca, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his experience of the tyranny, <a href="#Pg7" class="tei tei-ref">7</a>, <a href="#Pg8" class="tei tei-ref">8</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">sad close of his life, <a href="#Pg9" class="tei tei-ref">9</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">knowledge of character, how acquired, <a href="#Pg9" class="tei tei-ref">9</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">conception of the state of nature, and pessimism of, <a href="#Pg10" class="tei tei-ref">10</a>, <a href="#Pg11" class="tei tei-ref">11</a>, <a href="#Pg14" class="tei tei-ref">14</a>, <a href="#Pg304" class="tei tei-ref">304</a>, <a href="#Pg313" class="tei tei-ref">313</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">ghastly picture of high society, <a href="#Pg11" class="tei tei-ref">11</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">of slavery, <a href="#Pg12" class="tei tei-ref">12</a>, <a href="#Pg329" class="tei tei-ref">329</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his terrors, <a href="#Pg13" class="tei tei-ref">13</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">attitude to philosophic revolutionaries, <a href="#Pg15" class="tei tei-ref">15</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">conception of imperial power, <a href="#Pg16" class="tei tei-ref">16</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">ideal of female character and capacity, <a href="#Pg188" class="tei tei-ref">188</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">anticipates the movement of the Antonine age, <a href="#Pg190" class="tei tei-ref">190</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">as a spiritual director, <a href="#Pg294" class="tei tei-ref">294</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his undoubted power, <a href="#Pg295" class="tei tei-ref">295</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his experience prepared him for the work, <a href="#Pg296" class="tei tei-ref">296</a> sqq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his court-life and wealth, <a href="#Pg296" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">contrasts in, <a href="#Pg297" class="tei tei-ref">297</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">calumnies against, <a href="#Pg298" class="tei tei-ref">298</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">conception of the great office of philosophy, <a href="#Pg299" class="tei tei-ref">299</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">attitude to liberal studies, <a href="#Pg300" class="tei tei-ref">300</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">treatment of Physics, the moral effects and lessons of the study, <a href="#Pg301" class="tei tei-ref">301</a> sqq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">intense earnestness of, <a href="#Pg304" class="tei tei-ref">304</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">defends and quotes Epicurus, <a href="#Pg306" class="tei tei-ref">306</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">yet often a Stoic dogmatist, <a href="#Pg306" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">conception of God, <a href="#Pg307" class="tei tei-ref">307</a>, <a href="#Pg390" class="tei tei-ref">390</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">influenced by Platonism, <a href="#Pg308" class="tei tei-ref">308</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his psychology, <a href="#Pg308" class="tei tei-ref">308</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">necessity and conversion, <a href="#Pg311" class="tei tei-ref">311</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">the fall of man, <a href="#Pg312" class="tei tei-ref">312</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Aristotelian elements in, <a href="#Pg314" class="tei tei-ref">314</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">humility of, <a href="#Pg316" class="tei tei-ref">316</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his disciples of the upper class, <a href="#Pg317" class="tei tei-ref">317</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">on philosophic retreat, <a href="#Pg318" class="tei tei-ref">318</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his precepts for moral growth, <a href="#Pg320" class="tei tei-ref">320</a> sqq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">death a mere bugbear, <a href="#Pg322" class="tei tei-ref">322</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">attitude to myth, <a href="#Pg322" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">on public duty, <a href="#Pg325" class="tei tei-ref">325</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">on the social instinct, kindness, forgiveness, etc., <a href="#Pg327" class="tei tei-ref">327</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his ideal of womanhood, <a href="#Pg329" class="tei tei-ref">329</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Seneca and Thomas à Kempis, <a href="#Pg331" class="tei tei-ref">331</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his view of immortality approaches the Christian, <a href="#Pg5" class="tei tei-ref">5</a>, <a href="#Pg13" class="tei tei-ref">13</a> sqq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Pythagorean influences on, <a href="#Pg515" class="tei tei-ref">515</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Sentinum, college of Mithra at, <a href="#Pg593" class="tei tei-ref">593</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Serapis, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his temple of healing at Canopus, <a href="#Pg461" class="tei tei-ref">461</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his origin, various theories of, <a href="#Pg561" class="tei tei-ref">561</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">linked with Jupiter in the inscriptions, <a href="#Pg562" class="tei tei-ref">562</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">lofty conception of, in Aristides, <a href="#Pg572" class="tei tei-ref">572</a>, <a href="#Pg574" class="tei tei-ref">574</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">miracles in his temples, <a href="#Pg573" class="tei tei-ref">573</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">a guide and judge of souls, <a href="#Pg575" class="tei tei-ref">575</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his boundless sway, <a href="#Pg583" class="tei tei-ref">583</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Sidonius Apollinaris, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">imitation of Pliny’s Letters in, <a href="#Pg162" class="tei tei-ref">162</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">refers to Sulpicia, <a href="#Pg80" class="tei tei-ref">80</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">to Petronius, <a href="#Pg121" class="tei tei-ref">121</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Silius Italicus, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Pliny’s estimate of, <a href="#Pg164" class="tei tei-ref">164</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">career and tastes of, <a href="#Pg165" class="tei tei-ref">165</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">a connoisseur, <a href="#Pg177" class="tei tei-ref">177</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">suicide of, <a href="#Pg184" class="tei tei-ref">184</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Slavery, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">moral and political effects of, according to Seneca, <a href="#Pg12" class="tei tei-ref">12</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">courage of Octavia’s slave girls, <a href="#Pg48" class="tei tei-ref">48</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">transition from slavery to freedom, <a href="#Pg116" class="tei tei-ref">116</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">kindly feeling, <a href="#Pg117" class="tei tei-ref">117</a>, <a href="#Pg257" class="tei tei-ref">257</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">manumission, how obtained, <a href="#Pg118" class="tei tei-ref">118</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">growing <span class="tei tei-hi"><span style="font-style: italic">peculium</span></span> of trusted slaves, <a href="#Pg118" class="tei tei-ref">118</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">tie between patron and freedman, <a href="#Pg119" class="tei tei-ref">119</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">duties and generosity of patrons, <a href="#Pg119" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">rise of the freedmen, <a href="#Pg119" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Pliny’s kindness to slaves, <a href="#Pg181" class="tei tei-ref">181</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">harsh masters and their perils, <a href="#Pg182" class="tei tei-ref">182</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">slave class dwindling, <a href="#Pg252" class="tei tei-ref">252</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">slaves in the colleges, <a href="#Pg281" class="tei tei-ref">281</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Society, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><span class="tei tei-hi"><span style="font-style: italic">circuli</span></span>, <a href="#Pg13" class="tei tei-ref">13</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">gossip, <a href="#Pg33" class="tei tei-ref">33</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">extravagant luxury, <a href="#Pg66" class="tei tei-ref">66</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">respect for birth and manufacture of genealogies, <a href="#Pg69" class="tei tei-ref">69</a>, <a href="#Pg70" class="tei tei-ref">70</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">poverty and mendicancy of great houses, <a href="#Pg71" class="tei tei-ref">71</a>, <a href="#Pg72" class="tei tei-ref">72</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">wider interests among women <a href="#Pg78" class="tei tei-ref">78</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">culture of Roman women from Cornelia to Serena, wife of Stilicho, <a href="#Pg80" class="tei tei-ref">80</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">dangerous temptations of women’s life, <a href="#Pg85" class="tei tei-ref">85</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">general poverty under the Empire, <a href="#Pg94" class="tei tei-ref">94</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">mean trades more lucrative than cultivated professions, <a href="#Pg95" class="tei tei-ref">95</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">society materialised, <a href="#Pg95" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">contempt for poverty, <a href="#Pg97" class="tei tei-ref">97</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">grossness of freedmen, <a href="#Pg132" class="tei tei-ref">132</a> sqq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">a sounder class in the worst days, <a href="#Pg143" class="tei tei-ref">143</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">wholesome force of Roman tradition, and country life, <a href="#Pg144" class="tei tei-ref">144</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">old-fashioned retreats of virtue, <a href="#Pg147" class="tei tei-ref">147</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">love of country life, <a href="#Pg174" class="tei tei-ref">174</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">suicide, <a href="#Pg183" class="tei tei-ref">183</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">wedded life of Calpurnia and Pliny, <a href="#Pg188" class="tei tei-ref">188</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">new moral ideals in Seneca, Juvenal, and Pliny, <a href="#Pg190" class="tei tei-ref">190</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">duties of wealth, <a href="#Pg191" class="tei tei-ref">191</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">public spirit of the age, <a href="#Pg193" class="tei tei-ref">193</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">rage for amusement, <a href="#Pg234" class="tei tei-ref">234</a> sqq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">municipal gratitude and meanness, <a href="#Pg245" class="tei tei-ref">245</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">need of association in clubs, etc., <a href="#Pg256" class="tei tei-ref">256</a> sqq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">immense force of the movement, <a href="#Pg266" class="tei tei-ref">266</a> sqq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">ennui and self-abandonment of upper class, <a href="#Pg304" class="tei tei-ref">304</a>, <a href="#Pg319" class="tei tei-ref">319</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">need for popular evangelism, how the Cynics supplied it, <a href="#Pg335" class="tei tei-ref">335</a>, <a href="#Pg360" class="tei tei-ref">360</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Socrates, theories of his daemon, <a href="#Pg438" class="tei tei-ref">438</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Sophists, the, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">influence of, <a href="#Pg4" class="tei tei-ref">4</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">frivolous subjects and showy style of, condemned by philosophers, <a href="#Pg344" class="tei tei-ref">344</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Plutarch’s opinion of, <a href="#Pg413" class="tei tei-ref">413</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Sotion, trains Seneca in Pythagorean asceticism, <a href="#Pg296" class="tei tei-ref">296</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Spain, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">growth of towns in, <a href="#Pg200" class="tei tei-ref">200</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">journey of Icelus in, to reach Galba, <a href="#Pg206" class="tei tei-ref">206</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">little affected by Mithraism, <a href="#Pg597" class="tei tei-ref">597</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">worship of Isis in, <a href="#Pg567" class="tei tei-ref">567</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Spectacles, the, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Senators descend into the arena, <a href="#Pg73" class="tei tei-ref">73</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">women present at, mingling with men at the Circus, <a href="#Pg86" class="tei tei-ref">86</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">obscenities of the theatre, <a href="#Pg86" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">number of days in the year given to, <a href="#Pg234" class="tei tei-ref">234</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">scene in Flavian Amphitheatre, <a href="#Pg235" class="tei tei-ref">235</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Spurinna, Vestricius, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">a verse writer, <a href="#Pg166" class="tei tei-ref">166</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his orderly life a type, <a href="#Pg175" class="tei tei-ref">175</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Statius, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his sketches of the great imperial freedmen, <a href="#Pg109" class="tei tei-ref">109</a> sqq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">of the villas of +<span class="tei tei-pb" id="page638">[pg 638]</span><a name="Pg638" id="Pg638" class="tei tei-anchor"></a>Manlius Vopiscus, and Pollius Felix, <a href="#Pg176" class="tei tei-ref">176</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">reference to Mithra in the <span class="tei tei-hi"><span style="font-style: italic">Thebaid</span></span>, <a href="#Pg589" class="tei tei-ref">589</a> sq.</td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Stoicism, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">the God of, <a href="#Pg307" class="tei tei-ref">307</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">gospel of, in Seneca, <a href="#Pg309" class="tei tei-ref">309</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">freedom and necessity, <a href="#Pg311" class="tei tei-ref">311</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">weakness of its moral theory, <a href="#Pg313" class="tei tei-ref">313</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">instantaneous conversion, <a href="#Pg313" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">no intermediate states of character, <a href="#Pg313" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">modifications of, <a href="#Pg314" class="tei tei-ref">314</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">relation to Cynicism, <a href="#Pg323" class="tei tei-ref">323</a>, <a href="#Pg359" class="tei tei-ref">359</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">competing tendencies in, <a href="#Pg324" class="tei tei-ref">324</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">the two cities, Zeno on civic duty, <a href="#Pg325" class="tei tei-ref">325</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">the brotherhood of man, <a href="#Pg328" class="tei tei-ref">328</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">the religion of Stoicism breaks down, <a href="#Pg391" class="tei tei-ref">391</a>, <a href="#Pg512" class="tei tei-ref">512</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">later Stoic mysticism, <a href="#Pg392" class="tei tei-ref">392</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">influence of Panaetius, <a href="#Pg408" class="tei tei-ref">408</a>, <a href="#Pg530" class="tei tei-ref">530</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">its theory of human nature assailed by Plutarch, <a href="#Pg410" class="tei tei-ref">410</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">older Stoic belief in a limited immortality, <a href="#Pg500" class="tei tei-ref">500</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">ideal of life in M. Aurelius, <a href="#Pg509" class="tei tei-ref">509</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Stoic attitude to augury, etc., <a href="#Pg530" class="tei tei-ref">530</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Strabo, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">on oracles and augury, <a href="#Pg471" class="tei tei-ref">471</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">on the temple of Serapis at Canopus, <a href="#Pg461" class="tei tei-ref">461</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Suetonius, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">career of, <a href="#Pg168" class="tei tei-ref">168</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Pliny’s friendship for, <a href="#Pg168" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">a dilatory author, <a href="#Pg168" class="tei tei-ref">168</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">superstition of, <a href="#Pg452" class="tei tei-ref">452</a>, <a href="#Pg535" class="tei tei-ref">535</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">secretary of Hadrian, <a href="#Pg169" class="tei tei-ref">169</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Suffetes, title of, preserved in Africa under the Empire, <a href="#Pg203" class="tei tei-ref">203</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Suicide, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Pliny’s view of, <a href="#Pg183" class="tei tei-ref">183</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">suicide of Euphrates, <a href="#Pg356" class="tei tei-ref">356</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Stoic view of, <a href="#Pg356" class="tei tei-ref">356</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">suicide of Peregrinus, <a href="#Pg357" class="tei tei-ref">357</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">of Silius Italicus, <a href="#Pg184" class="tei tei-ref">184</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">of Corellius Rufus, <a href="#Pg184" class="tei tei-ref">184</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Hadrian’s wish for, <a href="#Pg356" class="tei tei-ref">356</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">a suicide on Lake Como, <a href="#Pg184" class="tei tei-ref">184</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Sulla, recognises the Isiac cult in 80 <span class="tei tei-hi"><span style="font-size: 75%">B.C.</span></span>, <a href="#Pg565" class="tei tei-ref">565</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Sulpicia, verses of, mentioned by Martial and Sidonius, <a href="#Pg80" class="tei tei-ref">80</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Sun worship, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">the highest form of nature-worship, <a href="#Pg585" class="tei tei-ref">585</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Aurelian’s temple, <a href="#Pg586" class="tei tei-ref">586</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Mithra identified with the Sun at Babylon, <a href="#Pg587" class="tei tei-ref">587</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">influence of, in fostering theocratic ideas in the Empire, <a href="#Pg617" class="tei tei-ref">617</a> sq.</td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Superstition, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">tales of, at Trimalchio’s table, <a href="#Pg131" class="tei tei-ref">131</a>, <a href="#Pg136" class="tei tei-ref">136</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">of Regulus, <a href="#Pg156" class="tei tei-ref">156</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">of Suetonius and Pliny, <a href="#Pg168" class="tei tei-ref">168</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">various conceptions of, <a href="#Pg443" class="tei tei-ref">443</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Plutarch on, <a href="#Pg443" class="tei tei-ref">443</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">astrology, <a href="#Pg446" class="tei tei-ref">446</a> sqq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">superstition of the Emperors, <a href="#Pg447" class="tei tei-ref">447</a> sqq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">of the great writers of the age, <a href="#Pg451" class="tei tei-ref">451</a> sqq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">its connection with medicine in the temples, <a href="#Pg459" class="tei tei-ref">459</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">dream oracles, <a href="#Pg461" class="tei tei-ref">461</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Aristides has visits from the gods, <a href="#Pg466" class="tei tei-ref">466</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">superstition of Rutilianus and the Roman nobles in the reign of M. Aurelius, <a href="#Pg475" class="tei tei-ref">475</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">rampant in Paphlagonia, <a href="#Pg476" class="tei tei-ref">476</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">cult of <span class="tei tei-hi"><span style="font-style: italic">Genii</span></span>, <a href="#Pg479" class="tei tei-ref">479</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">universal belief in miracles, <a href="#Pg482" class="tei tei-ref">482</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">apparitions in the <span class="tei tei-hi"><span style="font-style: italic">Philopseudes</span></span> of Lucian, <a href="#Pg490" class="tei tei-ref">490</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">encouraged by Mithraism, <a href="#Pg602" class="tei tei-ref">602</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Symmachus, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">religious conservatism of, <a href="#Pg546" class="tei tei-ref">546</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Letters of, <a href="#Pg161" class="tei tei-ref">161</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Syncretism, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">in Aristides, <a href="#Pg388" class="tei tei-ref">388</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">in Apuleius, <a href="#Pg388" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">in Plutarch, <a href="#Pg424" class="tei tei-ref">424</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">of the oriental worships, <a href="#Pg558" class="tei tei-ref">558</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">in the worship of Isis, <a href="#Pg581" class="tei tei-ref">581</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">and of Serapis, <a href="#Pg583" class="tei tei-ref">583</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Mithraism the greatest effort of, <a href="#Pg585" class="tei tei-ref">585</a>, <a href="#Pg592" class="tei tei-ref">592</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">at Babylon, <a href="#Pg587" class="tei tei-ref">587</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">in Asia Minor, <a href="#Pg588" class="tei tei-ref">588</a></td></tr></tbody></table></td></tr></tbody></table><table summary="This is a list." class="tei tei-list" style="margin-bottom: 1.00em; margin-top: 1.00em"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Tacitus, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his attitude to the tyranny of the early Caesars, <a href="#Pg21" class="tei tei-ref">21</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">early history and experience of, <a href="#Pg22" class="tei tei-ref">22</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">various views of, <a href="#Pg23" class="tei tei-ref">23</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">the key to his tone as a historian, <a href="#Pg24" class="tei tei-ref">24</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">a moralist, rather than a politician, <a href="#Pg25" class="tei tei-ref">25</a>, <a href="#Pg26" class="tei tei-ref">26</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">views of the future, <a href="#Pg26" class="tei tei-ref">26</a>, <a href="#Pg27" class="tei tei-ref">27</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">belief in birth and traditions, <a href="#Pg28" class="tei tei-ref">28</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">early training, and ideal of family life, <a href="#Pg28" class="tei tei-ref">28</a>, <a href="#Pg29" class="tei tei-ref">29</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">admiration for Agricola, <a href="#Pg29" class="tei tei-ref">29</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his experience had affected his ideas of human nature and of the Divine government, <a href="#Pg30" class="tei tei-ref">30</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">gloomy view of the time, <a href="#Pg46" class="tei tei-ref">46</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">wavering attitude to superstition, <a href="#Pg453" class="tei tei-ref">453</a>, <a href="#Pg535" class="tei tei-ref">535</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">faint hope of immortality, <a href="#Pg502" class="tei tei-ref">502</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">account of Serapis, <a href="#Pg562" class="tei tei-ref">562</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Tarsus, D. Chrysostom on its vices, <a href="#Pg370" class="tei tei-ref">370</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Taurobolium, the, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">enthralling power of, <a href="#Pg547" class="tei tei-ref">547</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">first glimpse of, <a href="#Pg549" class="tei tei-ref">549</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">offered for Ant. Pius in 160, <a href="#Pg549" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">suspected by the Fathers, <a href="#Pg555" class="tei tei-ref">555</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">history of, <a href="#Pg556" class="tei tei-ref">556</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Anaitis and Artemis Tauropolus, <a href="#Pg556" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">question whether it became part of the worship of Mithra, <a href="#Pg556" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>, <a href="#Pg609" class="tei tei-ref">609</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">its ceremonial and cost, <a href="#Pg557" class="tei tei-ref">557</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">its meaning and effects, <a href="#Pg609" class="tei tei-ref">609</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Tertullian, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his tale of a priest of Cybele, <a href="#Pg549" class="tei tei-ref">549</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">on the taurobolium, <a href="#Pg555" class="tei tei-ref">555</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">holds up priests of Isis as an example, <a href="#Pg582" class="tei tei-ref">582</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his view of the sacraments of Mithra, <a href="#Pg613" class="tei tei-ref">613</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Theagenes, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">pupil of Peregrinus, <a href="#Pg354" class="tei tei-ref">354</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">lectures in Rome, <a href="#Pg354" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Theatre, the, a great corruptor, <a href="#Pg86" class="tei tei-ref">86</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Thespesius of Soli, his vision of the unseen world, <a href="#Pg524" class="tei tei-ref">524</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Thrasea, his character, compared with Paetus and Helvidius Priscus, <a href="#Pg152" class="tei tei-ref">152</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Thrasyllus, an astrologer of Tiberius, <a href="#Pg448" class="tei tei-ref">448</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Tiberius, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">conservatism of, in religion, <a href="#Pg536" class="tei tei-ref">536</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">little sympathy with Hellenism, <a href="#Pg88" class="tei tei-ref">88</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">cost of his gladiators, <a href="#Pg241" class="tei tei-ref">241</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">belief in astrology, <a href="#Pg448" class="tei tei-ref">448</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">tried the lottery at Padua, <a href="#Pg472" class="tei tei-ref">472</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">persecutes the eastern cults, <a href="#Pg566" class="tei tei-ref">566</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">treatment of descendants of Hortensius, <a href="#Pg71" class="tei tei-ref">71</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his <span class="tei tei-hi"><span style="font-style: italic">mot</span></span> on birth, <a href="#Pg70" class="tei tei-ref">70</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Timarchus, his visit to the other world, <a href="#Pg526" class="tei tei-ref">526</a> sq.</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Titinius Capito, writes a history of the victims of the Terror, <a href="#Pg167" class="tei tei-ref">167</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Titus, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his love of the East and superstition, <a href="#Pg449" class="tei tei-ref">449</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">visit to shrine of the Paphian Venus, <a href="#Pg472" class="tei tei-ref">472</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Trade, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">great fair at Cremona, <a href="#Pg264" class="tei tei-ref">264</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><span class="tei tei-pb" id="page639">[pg 639]</span><a name="Pg639" id="Pg639" class="tei tei-anchor"></a>wandering traders, their colleges, <a href="#Pg264" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">immense development of, <a href="#Pg253" class="tei tei-ref">253</a>, <a href="#Pg265" class="tei tei-ref">265</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Juvenal’s contempt for, <a href="#Pg98" class="tei tei-ref">98</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">encouragement of, by Claudius, <a href="#Pg264" class="tei tei-ref">264</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Trajan, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">provision of, for poor children, <a href="#Pg192" class="tei tei-ref">192</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his friendship with Dion Chrysostom, <a href="#Pg369" class="tei tei-ref">369</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">vows of the Arval Brotherhood for, <a href="#Pg542" class="tei tei-ref">542</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Pliny’s <span class="tei tei-hi"><span style="font-style: italic">Panegyric</span></span> on, <a href="#Pg43" class="tei tei-ref">43</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Travel, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">became general, <a href="#Pg205" class="tei tei-ref">205</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">example of Hadrian, <a href="#Pg205" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">easy and luxurious, <a href="#Pg205" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">facilities of posting, <a href="#Pg206" class="tei tei-ref">206</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">speed of, by land and sea, <a href="#Pg206" class="tei tei-ref">206</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">passion for change of scene, <a href="#Pg330" class="tei tei-ref">330</a> sqq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">travels of Aristides, <a href="#Pg464" class="tei tei-ref">464</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">of Dion Chrysostom, <a href="#Pg368" class="tei tei-ref">368</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Trimalchio, the, of Petronius, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">sketches his own career, <a href="#Pg129" class="tei tei-ref">129</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his estates, <a href="#Pg129" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">description of, <a href="#Pg129" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">surprises of his dinner, <a href="#Pg130" class="tei tei-ref">130</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his libraries and his ignorance, <a href="#Pg131" class="tei tei-ref">131</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">treatment of his wife, <a href="#Pg137" class="tei tei-ref">137</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">gives an order for his monument, <a href="#Pg136" class="tei tei-ref">136</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Trophonius, the oracle of, <a href="#Pg461" class="tei tei-ref">461</a></td></tr></tbody></table><table summary="This is a list." class="tei tei-list" style="margin-bottom: 1.00em; margin-top: 1.00em"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Ummidia Quadratilla, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">character in Pliny’s Letters, <a href="#Pg185" class="tei tei-ref">185</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">builds a temple and amphitheatre for Casinum, <a href="#Pg224" class="tei tei-ref">224</a></td></tr></tbody></table></td></tr></tbody></table><table summary="This is a list." class="tei tei-list" style="margin-bottom: 1.00em; margin-top: 1.00em"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Varro, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">theology of, <a href="#Pg417" class="tei tei-ref">417</a>, <a href="#Pg531" class="tei tei-ref">531</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">on Magna Mater, <a href="#Pg547" class="tei tei-ref">547</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Saturae Menippeae of, <a href="#Pg126" class="tei tei-ref">126</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Veleia, tablet of, <a href="#Pg192" class="tei tei-ref">192</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Verginius, Rufus, guardian of Pliny, <a href="#Pg145" class="tei tei-ref">145</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Vespasian, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">accession of, a moral revolution, <a href="#Pg1" class="tei tei-ref">1</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his economies, <a href="#Pg32" class="tei tei-ref">32</a>, <a href="#Pg227" class="tei tei-ref">227</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">tolerance of the Stoic opposition by, <a href="#Pg40" class="tei tei-ref">40</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">treatment of astrologers, <a href="#Pg45" class="tei tei-ref">45</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">defamed by men of the Neronian circle, <a href="#Pg52" class="tei tei-ref">52</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Hellenism of, <a href="#Pg89" class="tei tei-ref">89</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">love of old associations, <a href="#Pg148" class="tei tei-ref">148</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his immense task; combined economy and liberality, <a href="#Pg148" class="tei tei-ref">148</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">banishes the astrologers, yet believes in them, <a href="#Pg449" class="tei tei-ref">449</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">consults the oracle on Mount Carmel, <a href="#Pg472" class="tei tei-ref">472</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">conservative in religion, <a href="#Pg536" class="tei tei-ref">536</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">restores the shrine of Magna Mater at Herculaneum, <a href="#Pg548" class="tei tei-ref">548</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">consents to work miracles at Alexandria, <a href="#Pg573" class="tei tei-ref">573</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Vestinus, Atticus, suicide of, under Nero, <a href="#Pg48" class="tei tei-ref">48</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Vestinus, Julius, chief pontiff of Egypt, a secretary of Hadrian, <a href="#Pg568" class="tei tei-ref">568</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Virgil, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">immense popularity of, his verses in the Graffiti of Pompeii, <a href="#Pg170" class="tei tei-ref">170</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">pictures of rural scenery by, <a href="#Pg197" class="tei tei-ref">197</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><span class="tei tei-hi"><span style="font-style: italic">Sortes Virgilianae</span></span> consulted by Hadrian, <a href="#Pg450" class="tei tei-ref">450</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Inferno of, its discordant conceptions, <a href="#Pg491" class="tei tei-ref">491</a> sqq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">recitation of the Aeneid at Trimalchio’s table, <a href="#Pg131" class="tei tei-ref">131</a></td></tr></tbody></table></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Vitellius, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">cruelty and ghastly end of, <a href="#Pg240" class="tei tei-ref">240</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">superstition of, <a href="#Pg449" class="tei tei-ref">449</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">profusion of, <a href="#Pg32" class="tei tei-ref">32</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">treatment of his freedman, Asiaticus, <a href="#Pg206" class="tei tei-ref">206</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">employs <span class="tei tei-hi"><span style="font-style: italic">Equites</span></span> as imperial secretaries, <a href="#Pg107" class="tei tei-ref">107</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">his horoscope, <a href="#Pg449" class="tei tei-ref">449</a></td></tr></tbody></table></td></tr></tbody></table><table summary="This is a list." class="tei tei-list" style="margin-bottom: 1.00em; margin-top: 1.00em"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Women, +<table summary="This is a list." class="tei tei-list"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">high ideal of, in the first century, <a href="#Pg77" class="tei tei-ref">77</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">growth of wider interests in, <a href="#Pg78" class="tei tei-ref">78</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">superstition among, <a href="#Pg78" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">emancipation of, began long before the Empire, <a href="#Pg79" class="tei tei-ref">79</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">vices of, in the time of the elder Cato, <a href="#Pg79" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Roman ideal of, lasted to the end, <a href="#Pg79" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">cultivated women from Cornelia to Serena, <a href="#Pg80" class="tei tei-ref">80</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">growing influence of, in public life, <a href="#Pg81" class="tei tei-ref">81</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><span class="tei tei-q">“Mothers of the camp, <span class="tei tei-hi"><span style="font-style: italic">patronae</span></span>,”</span> <span class="tei tei-hi"><span style="font-style: italic">Curia mulierum</span></span> at Lanuvium, <a href="#Pg81" class="tei tei-ref">81</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">attractions of eastern cults for, <a href="#Pg82" class="tei tei-ref">82</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Roman girls carefully guarded till marriage, when their perils began, <a href="#Pg84" class="tei tei-ref">84</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">temptations of Roman matrons, <a href="#Pg84" class="tei tei-ref"><span class="tei tei-hi"><span style="font-style: italic">ib.</span></span></a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">dangers of the Circus, theatre, and gladiatorial shows, <a href="#Pg86" class="tei tei-ref">86</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">manners in the freedwomen class, <a href="#Pg135" class="tei tei-ref">135</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">good women of Pliny’s circle, <a href="#Pg145" class="tei tei-ref">145</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">others of doubtful character, <a href="#Pg185" class="tei tei-ref">185</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Calpurnia, wife of Pliny; their ideal married life, <a href="#Pg188" class="tei tei-ref">188</a> sq.;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">beautiful character of a girl, <a href="#Pg189" class="tei tei-ref">189</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">ideal of, in Seneca, <a href="#Pg329" class="tei tei-ref">329</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">light women keep fasts of Isis, <a href="#Pg553" class="tei tei-ref">553</a>, <a href="#Pg565" class="tei tei-ref">565</a>, <a href="#Pg570" class="tei tei-ref">570</a>;</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">female worshippers of Magna Mater, <a href="#Pg557" class="tei tei-ref">557</a></td></tr></tbody></table></td></tr></tbody></table><table summary="This is a list." class="tei tei-list" style="margin-bottom: 1.00em; margin-top: 1.00em"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Xenocrates, on bad daemons, <a href="#Pg431" class="tei tei-ref">431</a>, <a href="#Pg433" class="tei tei-ref">433</a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Xenophanes, on legend, <a href="#Pg544" class="tei tei-ref">544</a></td></tr></tbody></table><table summary="This is a list." class="tei tei-list" style="margin-bottom: 1.00em; margin-top: 1.00em"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Zoticus, freedman of Elagabalus, sources of his wealth, <a href="#Pg112" class="tei tei-ref">112</a></td></tr></tbody></table> + +<p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em; margin-top: 3.00em">THE END</p> + +<p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em; margin-top: 3.00em"><span class="tei tei-hi" style="text-align: center"><span style="font-size: 90%; font-style: italic">Printed in Great Britain by</span></span> <span class="tei tei-hi" style="text-align: center"><span style="font-variant: small-caps">R. & R. Clark, Limited</span></span>, <span class="tei tei-hi" style="text-align: center"><span style="font-style: italic">Edinburgh</span></span>.</p> + + </div> + <div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> + + + + <hr class="doublepage" /><div id="footnotes" class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em"> + <h1 class="tei tei-head" style="text-align: center; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Footnotes</span></h1> + <dl class="tei tei-list-footnotes"><dt class="tei tei-notelabel"><a id="note_1" name="note_1" href="#noteref_1">1.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> iii. 55; xvi. 5; cf. + Suet. <span class="tei tei-hi"><span style="font-style: italic">Vesp.</span></span> ix. xii.</dd><dt class="tei tei-notelabel"><a id="note_2" name="note_2" href="#noteref_2">2.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Vesp.</span></span> ii. quare princeps + quoque et locum incunabulorum assidue + frequentavit, manente villa, qualis + fuerat olim, etc.</dd><dt class="tei tei-notelabel"><a id="note_3" name="note_3" href="#noteref_3">3.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xv. 23; xvi. 21, 34; <span class="tei tei-hi"><span style="font-style: italic">Agric.</span></span> + 2, 45; Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> iii. 16, § 10; vii. 19, + § 3; iii. 11, § 3; ix. 13, § 3.</dd><dt class="tei tei-notelabel"><a id="note_4" name="note_4" href="#noteref_4">4.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xiv. 60.</dd><dt class="tei tei-notelabel"><a id="note_5" name="note_5" href="#noteref_5">5.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> iv. 6; i. 80; xiii. 50, 51; + xi. 24; Suet. <span class="tei tei-hi"><span style="font-style: italic">Nero</span></span>, x.; <span class="tei tei-hi"><span style="font-style: italic">Dom.</span></span> viii.; cf. + Merivale, vii. 385; Renan, <span class="tei tei-hi"><span style="font-style: italic">Apôtres</span></span>, p. + 308 sqq; Gréard, <span class="tei tei-hi"><span style="font-style: italic">Morale de Plut.</span></span> p. 200.</dd><dt class="tei tei-notelabel"><a id="note_6" name="note_6" href="#noteref_6">6.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Vitell.</span></span> v.; <span class="tei tei-hi"><span style="font-style: italic">Otho</span></span>, iii. provinciam + administravit moderatione atque + abstinentia singulari.</dd><dt class="tei tei-notelabel"><a id="note_7" name="note_7" href="#noteref_7">7.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 47; <span class="tei tei-hi"><span style="font-style: italic">De Ira</span></span>, i. 5; iii. 24; + <span class="tei tei-hi"><span style="font-style: italic">De Benef.</span></span> iv. 11, § 3; <span class="tei tei-hi"><span style="font-style: italic">De Brev. Vit.</span></span> + xiii. § 7; Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> iv. 22; Juv. xiv. 15 + sqq.; xv. 131; D. Cass. lxvi. 15; <span class="tei tei-hi"><span style="font-style: italic">Or. + Henz. Inscr. Lat.</span></span> 7244, Bene fac, hoc + tecum feres; Denis, <span class="tei tei-hi"><span style="font-style: italic">Hist. des Idées + Morales</span></span>, ii. 156, 172, 181.</dd><dt class="tei tei-notelabel"><a id="note_8" name="note_8" href="#noteref_8">8.</a></dt><dd class="tei tei-notetext">Sid. Apoll. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> viii. 6, § 5.</dd><dt class="tei tei-notelabel"><a id="note_9" name="note_9" href="#noteref_9">9.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> iii. Ind. p. 27 sq.</dd><dt class="tei tei-notelabel"><a id="note_10" name="note_10" href="#noteref_10">10.</a></dt><dd class="tei tei-notetext">Apul. <span class="tei tei-hi"><span style="font-style: italic">Apol.</span></span> c. 55, sacrorum pleraque + initia in Graecia participavi, et + plurimos ritus ... didici; Lamprid. + <span class="tei tei-hi"><span style="font-style: italic">Alex. Sev.</span></span> c. 29, 43.</dd><dt class="tei tei-notelabel"><a id="note_11" name="note_11" href="#noteref_11">11.</a></dt><dd class="tei tei-notetext">Max. Tyr. <span class="tei tei-hi"><span style="font-style: italic">Diss.</span></span> viii.; xi. § 3; + xvii.; D. Chrys. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> xii. § 83.</dd><dt class="tei tei-notelabel"><a id="note_12" name="note_12" href="#noteref_12">12.</a></dt><dd class="tei tei-notetext">Renan, <span class="tei tei-hi"><span style="font-style: italic">Les Évangiles</span></span>, p. 382.</dd><dt class="tei tei-notelabel"><a id="note_13" name="note_13" href="#noteref_13">13.</a></dt><dd class="tei tei-notetext">Friedl. <span class="tei tei-hi"><span style="font-style: italic">Sittengesch.</span></span> iv. 420; Denis, +<span class="tei tei-hi"><span style="font-style: italic">Idées Morales</span></span>, ii. 200 sqq.; Renan, <span class="tei tei-hi"><span style="font-style: italic">M. +Aurèle</span></span>, p. 24 sqq.</dd><dt class="tei tei-notelabel"><a id="note_14" name="note_14" href="#noteref_14">14.</a></dt><dd class="tei tei-notetext">Luc. <span class="tei tei-hi"><span style="font-style: italic">Som.</span></span> 32; <span class="tei tei-hi"><span style="font-style: italic">Traj.</span></span> 15; <span class="tei tei-hi"><span style="font-style: italic">Charon</span></span>, +15, 20; <span class="tei tei-hi"><span style="font-style: italic">Tim.</span></span> 14, 36; M. Aurel. v. 10, +33: ix. 29; 34; x. 19: cf. Sen. <span class="tei tei-hi"><span style="font-style: italic">De +Ira</span></span>, ii. 8; <span class="tei tei-hi"><span style="font-style: italic">Ad Marc.</span></span> ii. 17, 20, 22; +Petron. <span class="tei tei-hi"><span style="font-style: italic">Sat.</span></span> 88.</dd><dt class="tei tei-notelabel"><a id="note_15" name="note_15" href="#noteref_15">15.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 108, § 22; cf. Suet. <span class="tei tei-hi"><span style="font-style: italic">Tib.</span></span> lxi. nullus a poena hominum cessavit dies.</dd><dt class="tei tei-notelabel"><a id="note_16" name="note_16" href="#noteref_16">16.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Tib.</span></span> 61; Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> iv. 34.</dd><dt class="tei tei-notelabel"><a id="note_17" name="note_17" href="#noteref_17">17.</a></dt><dd class="tei tei-notetext">D. Cass. lix. 19; Suet. <span class="tei tei-hi"><span style="font-style: italic">Calig.</span></span> 53.</dd><dt class="tei tei-notelabel"><a id="note_18" name="note_18" href="#noteref_18">18.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Nec. Inj.</span></span> xviii.; cf. Suet. <span class="tei tei-hi"><span style="font-style: italic">Calig.</span></span> +50; Sen. <span class="tei tei-hi"><span style="font-style: italic">De Ira</span></span>, i. 20; iii. 18; <span class="tei tei-hi"><span style="font-style: italic">De +Tranq.</span></span> xiv.; <span class="tei tei-hi"><span style="font-style: italic">Ad Polyb.</span></span> xiii. xvii.; <span class="tei tei-hi"><span style="font-style: italic">Ad +Helv.</span></span> x. 4; <span class="tei tei-hi"><span style="font-style: italic">De Benef.</span></span> iv. 31.</dd><dt class="tei tei-notelabel"><a id="note_19" name="note_19" href="#noteref_19">19.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">De Ira</span></span>, ii. 33.</dd><dt class="tei tei-notelabel"><a id="note_20" name="note_20" href="#noteref_20">20.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xii. 8; D. Cass. 60. 8; +61. 10; Sen. <span class="tei tei-hi"><span style="font-style: italic">Ad Polyb.</span></span> 13. 2; <span class="tei tei-hi"><span style="font-style: italic">Ad +Helv.</span></span> 15. 2.</dd><dt class="tei tei-notelabel"><a id="note_21" name="note_21" href="#noteref_21">21.</a></dt><dd class="tei tei-notetext">For the worst charges <span class="tei tei-hi"><span style="font-style: italic">v.</span></span> D. Cass. +lxii. 2; lxi. 10; Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> 13. 13.</dd><dt class="tei tei-notelabel"><a id="note_22" name="note_22" href="#noteref_22">22.</a></dt><dd class="tei tei-notetext">D. Cass. <span class="tei tei-hi"><span style="font-style: italic">l.c.</span></span>; Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> 13. 42. +But cf. Seneca’s reply, Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> 14. +53, and 15. 62.</dd><dt class="tei tei-notelabel"><a id="note_23" name="note_23" href="#noteref_23">23.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> 15. 65.</dd><dt class="tei tei-notelabel"><a id="note_24" name="note_24" href="#noteref_24">24.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Frag.</span></span> 108.</dd><dt class="tei tei-notelabel"><a id="note_25" name="note_25" href="#noteref_25">25.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">De Tranq.</span></span> x. 6.</dd><dt class="tei tei-notelabel"><a id="note_26" name="note_26" href="#noteref_26">26.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> i. 18; Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> 14. 52.</dd><dt class="tei tei-notelabel"><a id="note_27" name="note_27" href="#noteref_27">27.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 70, § 14; 88, § 17; <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 77; +<span class="tei tei-hi"><span style="font-style: italic">De Ira</span></span>, iii. 15; <span class="tei tei-hi"><span style="font-style: italic">Ad Helv.</span></span> 5, § 4.</dd><dt class="tei tei-notelabel"><a id="note_28" name="note_28" href="#noteref_28">28.</a></dt><dd class="tei tei-notetext">Mart. vii. 27, 11; Juv. xi. 4; Sen. +<span class="tei tei-hi"><span style="font-style: italic">Dial.</span></span> 1, 5, 4; <span class="tei tei-hi"><span style="font-style: italic">De Benef.</span></span> vii. 22, 2; +Friedl. <span class="tei tei-hi"><span style="font-style: italic">Sittengesch.</span></span> i. 281.</dd><dt class="tei tei-notelabel"><a id="note_29" name="note_29" href="#noteref_29">29.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">De Ira</span></span>, ii. 33; <span class="tei tei-hi"><span style="font-style: italic">De Tranq.</span></span> xii. 7.</dd><dt class="tei tei-notelabel"><a id="note_30" name="note_30" href="#noteref_30">30.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 97, § 2; Sen. <span class="tei tei-hi"><span style="font-style: italic">De Benef.</span></span> +i. 10, § 1. Cf. <span class="tei tei-hi"><span style="font-style: italic">De Ira</span></span>, ii. 8; <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 95, +§ 20; <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 115, § 10.</dd><dt class="tei tei-notelabel"><a id="note_31" name="note_31" href="#noteref_31">31.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 90, § 42.</dd><dt class="tei tei-notelabel"><a id="note_32" name="note_32" href="#noteref_32">32.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 90, § 40.</dd><dt class="tei tei-notelabel"><a id="note_33" name="note_33" href="#noteref_33">33.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 90, § 38.</dd><dt class="tei tei-notelabel"><a id="note_34" name="note_34" href="#noteref_34">34.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 90, § 5, § 36, avaritia atque +luxuria dissociavere mortales.</dd><dt class="tei tei-notelabel"><a id="note_35" name="note_35" href="#noteref_35">35.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 90, § 12.</dd><dt class="tei tei-notelabel"><a id="note_36" name="note_36" href="#noteref_36">36.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 90, § 19.</dd><dt class="tei tei-notelabel"><a id="note_37" name="note_37" href="#noteref_37">37.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Brev. Vit.</span></span> xvi. tarde ire horas + queruntur; <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 77; <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 104, § 15.</dd><dt class="tei tei-notelabel"><a id="note_38" name="note_38" href="#noteref_38">38.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 115, § 10; <span class="tei tei-hi"><span style="font-style: italic">De Ira</span></span>, iii. 33; <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> + 60; <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 74.</dd><dt class="tei tei-notelabel"><a id="note_39" name="note_39" href="#noteref_39">39.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ad Polyb.</span></span> vi. 5, magna servitus est + magna fortuna.</dd><dt class="tei tei-notelabel"><a id="note_40" name="note_40" href="#noteref_40">40.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Ira</span></span>, ii. 8.</dd><dt class="tei tei-notelabel"><a id="note_41" name="note_41" href="#noteref_41">41.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Ira</span></span>, ii. 33.</dd><dt class="tei tei-notelabel"><a id="note_42" name="note_42" href="#noteref_42">42.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> iii. 35, deinde idem de republica +libertatem sublatam quereris +quam domi sustulisti.</dd><dt class="tei tei-notelabel"><a id="note_43" name="note_43" href="#noteref_43">43.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> iii. 24, 32; Petron. <span class="tei tei-hi"><span style="font-style: italic">Sat.</span></span> 49, +53; Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 47, § 10; Juv. vi. 490; +Sen. <span class="tei tei-hi"><span style="font-style: italic">De Clem.</span></span> i. 18.</dd><dt class="tei tei-notelabel"><a id="note_44" name="note_44" href="#noteref_44">44.</a></dt><dd class="tei tei-notetext">Boissier, <span class="tei tei-hi"><span style="font-style: italic">Rel. Rom.</span></span> ii. 353; Marq. +<span class="tei tei-hi"><span style="font-style: italic">Priv.</span></span> i. 142; Wallon, <span class="tei tei-hi"><span style="font-style: italic">L’Escl. dans +l’Ant.</span></span> ii. 146.</dd><dt class="tei tei-notelabel"><a id="note_45" name="note_45" href="#noteref_45">45.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">De Brev.</span></span> <span class="tei tei-hi"><span style="font-style: italic">V.</span></span> xiii.</dd><dt class="tei tei-notelabel"><a id="note_46" name="note_46" href="#noteref_46">46.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xvi. transilire dies volunt.</dd><dt class="tei tei-notelabel"><a id="note_47" name="note_47" href="#noteref_47">47.</a></dt><dd class="tei tei-notetext">Id. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 104, § 15; 89, § 20; <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 28.</dd><dt class="tei tei-notelabel"><a id="note_48" name="note_48" href="#noteref_48">48.</a></dt><dd class="tei tei-notetext">Id. <span class="tei tei-hi"><span style="font-style: italic">De Tranq.</span></span> xii. § 7.</dd><dt class="tei tei-notelabel"><a id="note_49" name="note_49" href="#noteref_49">49.</a></dt><dd class="tei tei-notetext">Mart. ii. 7, 8 (<span class="tei tei-hi"><span style="font-style: italic">v.</span></span> note on the word +in Friedländer’s ed.); iv. 78.</dd><dt class="tei tei-notelabel"><a id="note_50" name="note_50" href="#noteref_50">50.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> i. 9; cf. Friedl. <span class="tei tei-hi"><span style="font-style: italic">Sittengesch.</span></span> +i. 271.</dd><dt class="tei tei-notelabel"><a id="note_51" name="note_51" href="#noteref_51">51.</a></dt><dd class="tei tei-notetext">Juv. xi. 4; Mart. vii. 97; Quintil. +vi. 3, 105; Sen. <span class="tei tei-hi"><span style="font-style: italic">De Tranq.</span></span> xii. § 7; +<span class="tei tei-hi"><span style="font-style: italic">De Ben.</span></span> vii. 22, 2; <span class="tei tei-hi"><span style="font-style: italic">De Prov.</span></span> i. 5, 4; +Boissier, <span class="tei tei-hi"><span style="font-style: italic">L’Opp.</span></span> p. 201 sqq.</dd><dt class="tei tei-notelabel"><a id="note_52" name="note_52" href="#noteref_52">52.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ad Marc.</span></span> xx.; <span class="tei tei-hi"><span style="font-style: italic">De Tranq.</span></span> x.; <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> +94 <span class="tei tei-hi"><span style="font-style: italic">ad fin.</span></span>; <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 70.</dd><dt class="tei tei-notelabel"><a id="note_53" name="note_53" href="#noteref_53">53.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 90, § 43, at vos ad omnem +tectorum pavetis sonum et inter +picturas vestras, si quid increpuit, +fugitis attoniti.</dd><dt class="tei tei-notelabel"><a id="note_54" name="note_54" href="#noteref_54">54.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 70, § 14; <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 88, § 17, malis +paratus sum; <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 24, § 11; <span class="tei tei-hi"><span style="font-style: italic">Ad Polyb.</span></span> +ix. nullus portus nisi mortis; <span class="tei tei-hi"><span style="font-style: italic">Ad +Marc.</span></span> xx. mors quae efficit ut nasci non +supplicium sit.</dd><dt class="tei tei-notelabel"><a id="note_55" name="note_55" href="#noteref_55">55.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ad Marc.</span></span> x.</dd><dt class="tei tei-notelabel"><a id="note_56" name="note_56" href="#noteref_56">56.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ad Polyb.</span></span> vi.</dd><dt class="tei tei-notelabel"><a id="note_57" name="note_57" href="#noteref_57">57.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ad Marc.</span></span> xxii. § 3.</dd><dt class="tei tei-notelabel"><a id="note_58" name="note_58" href="#noteref_58">58.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ad Polyb.</span></span> ix.; <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 77; <span class="tei tei-hi"><span style="font-style: italic">Ad Marc.</span></span> xxi. § 7.</dd><dt class="tei tei-notelabel"><a id="note_59" name="note_59" href="#noteref_59">59.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 108, § 17. He adopted the +Pythagorean discipline under the influence +of Sotion, a pupil of Sextius, +but gave it up on the proscription of +suspected rites in the reign of Tiberius, +cf. Suet. <span class="tei tei-hi"><span style="font-style: italic">Tib.</span></span> 36; cf. Zeller, <span class="tei tei-hi"><span style="font-style: italic">Die Phil. +der Gr.</span></span> iii. 1, 605.</dd><dt class="tei tei-notelabel"><a id="note_60" name="note_60" href="#noteref_60">60.</a></dt><dd class="tei tei-notetext">D. Cass. 62. 2; 61. 10. Zeller, iii. +1, 641, n. 1.</dd><dt class="tei tei-notelabel"><a id="note_61" name="note_61" href="#noteref_61">61.</a></dt><dd class="tei tei-notetext">D. Cass. <span class="tei tei-hi"><span style="font-style: italic">l.c.</span></span></dd><dt class="tei tei-notelabel"><a id="note_62" name="note_62" href="#noteref_62">62.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Tac. Ann.</span></span> xv. 55.</dd><dt class="tei tei-notelabel"><a id="note_63" name="note_63" href="#noteref_63">63.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Vesp.</span></span> 15.</dd><dt class="tei tei-notelabel"><a id="note_64" name="note_64" href="#noteref_64">64.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 73, § 3.</dd><dt class="tei tei-notelabel"><a id="note_65" name="note_65" href="#noteref_65">65.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 103, § 4.</dd><dt class="tei tei-notelabel"><a id="note_66" name="note_66" href="#noteref_66">66.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Clem.</span></span> i. 19; Plin. <span class="tei tei-hi"><span style="font-style: italic">Paneg.</span></span> i. 72; +D. Chrys. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> ii. § 77; iii. § 39; 70 +sqq.</dd><dt class="tei tei-notelabel"><a id="note_67" name="note_67" href="#noteref_67">67.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Dom.</span></span> <a name="corr16" id="corr16" class="tei tei-anchor"></a><span class="tei tei-corr">23;</span> <span class="tei tei-hi"><span style="font-style: italic">Nero</span></span>, 57; cf. Tac. +<span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> i. 7, ipsa aetas Galbae irrisui ac +fastidio erat adsuetis juventae Neronis +et imperatores forma ac decore corporis +... comparantibus.</dd><dt class="tei tei-notelabel"><a id="note_68" name="note_68" href="#noteref_68">68.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Calig.</span></span> 50; cf. Sen. <span class="tei tei-hi"><span style="font-style: italic">Nec. Inj.</span></span> +18; <span class="tei tei-hi"><span style="font-style: italic">De Ira</span></span>, i. 20; ii. 33; iii. 18; <span class="tei tei-hi"><span style="font-style: italic">De +Ben.</span></span> ii. 12, 21.</dd><dt class="tei tei-notelabel"><a id="note_69" name="note_69" href="#noteref_69">69.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Calig.</span></span> 38.</dd><dt class="tei tei-notelabel"><a id="note_70" name="note_70" href="#noteref_70">70.</a></dt><dd class="tei tei-notetext">Id. <span class="tei tei-hi"><span style="font-style: italic">Nero</span></span>, 6.</dd><dt class="tei tei-notelabel"><a id="note_71" name="note_71" href="#noteref_71">71.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Clem.</span></span> i. 1, § 2, electusque sum +qui in terris deorum vice fungerer.</dd><dt class="tei tei-notelabel"><a id="note_72" name="note_72" href="#noteref_72">72.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> i. § 5.</dd><dt class="tei tei-notelabel"><a id="note_73" name="note_73" href="#noteref_73">73.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> i. 4, 1, ille vinculum per quod +respublica cohaeret, ille spiritus vitalis.</dd><dt class="tei tei-notelabel"><a id="note_74" name="note_74" href="#noteref_74">74.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> i. 17, 1.</dd><dt class="tei tei-notelabel"><a id="note_75" name="note_75" href="#noteref_75">75.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> i. 7, 2.</dd><dt class="tei tei-notelabel"><a id="note_76" name="note_76" href="#noteref_76">76.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Clem.</span></span> i. 12.</dd><dt class="tei tei-notelabel"><a id="note_77" name="note_77" href="#noteref_77">77.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> i. 13, 2, scelera enim sceleribus +tuenda sunt.</dd><dt class="tei tei-notelabel"><a id="note_78" name="note_78" href="#noteref_78">78.</a></dt><dd class="tei tei-notetext">Renan, <span class="tei tei-hi"><span style="font-style: italic">L’Antéchr.</span></span> p. 125.</dd><dt class="tei tei-notelabel"><a id="note_79" name="note_79" href="#noteref_79">79.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Clem.</span></span> i. 1, § 2, egone ex omnibus +mortalibus placui electusque sum +qui in terris deorum vice fungerer?</dd><dt class="tei tei-notelabel"><a id="note_80" name="note_80" href="#noteref_80">80.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Nero</span></span>, c. 4.</dd><dt class="tei tei-notelabel"><a id="note_81" name="note_81" href="#noteref_81">81.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 5.</dd><dt class="tei tei-notelabel"><a id="note_82" name="note_82" href="#noteref_82">82.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">De Clem.</span></span> i. 1, § 5.</dd><dt class="tei tei-notelabel"><a id="note_83" name="note_83" href="#noteref_83">83.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Nero</span></span>, c. 15; cf. <span class="tei tei-hi"><span style="font-style: italic">Dom.</span></span> c. viii.</dd><dt class="tei tei-notelabel"><a id="note_84" name="note_84" href="#noteref_84">84.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Nero</span></span>, c. 16.</dd><dt class="tei tei-notelabel"><a id="note_85" name="note_85" href="#noteref_85">85.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 12, instituit et quinquennale +certamen primus omnium Romae more +Graeco triplex, etc.</dd><dt class="tei tei-notelabel"><a id="note_86" name="note_86" href="#noteref_86">86.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 20; 53; Renan, <span class="tei tei-hi"><span style="font-style: italic">L’Antéchr.</span></span> +p. 132.</dd><dt class="tei tei-notelabel"><a id="note_87" name="note_87" href="#noteref_87">87.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Nero</span></span>, c. 39.</dd><dt class="tei tei-notelabel"><a id="note_88" name="note_88" href="#noteref_88">88.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 50.</dd><dt class="tei tei-notelabel"><a id="note_89" name="note_89" href="#noteref_89">89.</a></dt><dd class="tei tei-notetext">Renan, <span class="tei tei-hi"><span style="font-style: italic">L’Antéchr.</span></span> p. 316.</dd><dt class="tei tei-notelabel"><a id="note_90" name="note_90" href="#noteref_90">90.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Nero</span></span>, c. 49; Renan, <span class="tei tei-hi"><span style="font-style: italic">L’Antéchr.</span></span> +130. sqq.</dd><dt class="tei tei-notelabel"><a id="note_91" name="note_91" href="#noteref_91">91.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Nero</span></span>, c. 24, 49, 52, 55; Tac. +<span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xiv. 16; cf. Macé, <span class="tei tei-hi"><span style="font-style: italic">Suétone</span></span>, p. +179; Boissier, <span class="tei tei-hi"><span style="font-style: italic">L’Opp.</span></span> p. 265.</dd><dt class="tei tei-notelabel"><a id="note_92" name="note_92" href="#noteref_92">92.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Nero</span></span>, c. 53, c. 20, cf. c. 24.</dd><dt class="tei tei-notelabel"><a id="note_93" name="note_93" href="#noteref_93">93.</a></dt><dd class="tei tei-notetext">Philostr. <span class="tei tei-hi"><span style="font-style: italic">Apoll. Tyan.</span></span> iv. 36, 39; +Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xiv. 15, 16; xv. 67, odisse +coepi postquam parricida matris et +uxoris, auriga et histrio et incendiarius +extitisti; Suet. <span class="tei tei-hi"><span style="font-style: italic">Nero</span></span>, c. 21; D. Cass. +63. 9, 10.</dd><dt class="tei tei-notelabel"><a id="note_94" name="note_94" href="#noteref_94">94.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Nero</span></span>, c. 23.</dd><dt class="tei tei-notelabel"><a id="note_95" name="note_95" href="#noteref_95">95.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 32.</dd><dt class="tei tei-notelabel"><a id="note_96" name="note_96" href="#noteref_96">96.</a></dt><dd class="tei tei-notetext">Merivale, viii. p. 70 sq.; Schiller, +<span class="tei tei-hi"><span style="font-style: italic">Gesch. der Röm. Kaiserzeit</span></span>, i. p. 467.</dd><dt class="tei tei-notelabel"><a id="note_97" name="note_97" href="#noteref_97">97.</a></dt><dd class="tei tei-notetext">Petron. <span class="tei tei-hi"><span style="font-style: italic">Sat.</span></span> 8, where the decay +of artistic sense is traced to the grossness +of evil living; at nos vino scortisque +demersi ne paratas quidem artes +audemus cognoscere.</dd><dt class="tei tei-notelabel"><a id="note_98" name="note_98" href="#noteref_98">98.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Nero</span></span>, c. 11, 12.</dd><dt class="tei tei-notelabel"><a id="note_99" name="note_99" href="#noteref_99">99.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> 15. 42.</dd><dt class="tei tei-notelabel"><a id="note_100" name="note_100" href="#noteref_100">100.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 16. 1; Suet. <span class="tei tei-hi"><span style="font-style: italic">Nero</span></span>, 31.</dd><dt class="tei tei-notelabel"><a id="note_101" name="note_101" href="#noteref_101">101.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 16, 31.</dd><dt class="tei tei-notelabel"><a id="note_102" name="note_102" href="#noteref_102">102.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 31; cf. <span class="tei tei-hi"><span style="font-style: italic">Otho</span></span>, 7.</dd><dt class="tei tei-notelabel"><a id="note_103" name="note_103" href="#noteref_103">103.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Nero</span></span>, c. 40.</dd><dt class="tei tei-notelabel"><a id="note_104" name="note_104" href="#noteref_104">104.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 29 <span class="tei tei-hi"><span style="font-style: italic">ad fin.</span></span></dd><dt class="tei tei-notelabel"><a id="note_105" name="note_105" href="#noteref_105">105.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 32; D. Cass. 63. 17.</dd><dt class="tei tei-notelabel"><a id="note_106" name="note_106" href="#noteref_106">106.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Nero</span></span>, c. 56.</dd><dt class="tei tei-notelabel"><a id="note_107" name="note_107" href="#noteref_107">107.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Nero</span></span>, c. 32; D. Cass. 63. 11.</dd><dt class="tei tei-notelabel"><a id="note_108" name="note_108" href="#noteref_108">108.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Agric.</span></span> c. 3, sic ingenia +studiaque oppresseris facilius quam +revocaveris.</dd><dt class="tei tei-notelabel"><a id="note_109" name="note_109" href="#noteref_109">109.</a></dt><dd class="tei tei-notetext">Peter, <span class="tei tei-hi"><span style="font-style: italic">Gesch. Litt.</span></span> ii. 53 sqq.</dd><dt class="tei tei-notelabel"><a id="note_110" name="note_110" href="#noteref_110">110.</a></dt><dd class="tei tei-notetext">Seneca died in 65 <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span> The +<span class="tei tei-hi"><span style="font-style: italic">Histories</span></span> of Tacitus were published +<span class="tei tei-hi"><span style="font-style: italic">circ.</span></span> 106-107; cf. Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> vii. 20; +Peter, <span class="tei tei-hi"><span style="font-style: italic">Gesch. Litt.</span></span> ii. 42.</dd><dt class="tei tei-notelabel"><a id="note_111" name="note_111" href="#noteref_111">111.</a></dt><dd class="tei tei-notetext">Tacitus was born about 55 <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span> +(Peter, ii. 43; Macé, <span class="tei tei-hi"><span style="font-style: italic">Suétone</span></span>, p. 35, 81; +Momms. <span class="tei tei-hi"><span style="font-style: italic">Plin.</span></span> p. 51). He was, perhaps, +fifteen years older than Suetonius, and +seven years older than Pliny.</dd><dt class="tei tei-notelabel"><a id="note_112" name="note_112" href="#noteref_112">112.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> i. 6, 20; iv. 13; vi. 9, +16, 20; vii. 20, 33; viii. 7; ix. 10, +14.</dd><dt class="tei tei-notelabel"><a id="note_113" name="note_113" href="#noteref_113">113.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> i. 1; <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xi. 11. This +latter important passage fixes the date +of his praetorship, 88 <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span>; cf. Teuffel, +ii. p. 165 n. 6; Peter, ii. 43.</dd><dt class="tei tei-notelabel"><a id="note_114" name="note_114" href="#noteref_114">114.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Agric.</span></span> c. 45.</dd><dt class="tei tei-notelabel"><a id="note_115" name="note_115" href="#noteref_115">115.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> i. 1, sed incorruptam fidem professis, +neque amore quisquam et sine odio +dicendus est; Nipperdey, <span class="tei tei-hi"><span style="font-style: italic">Einl.</span></span> xxvi.</dd><dt class="tei tei-notelabel"><a id="note_116" name="note_116" href="#noteref_116">116.</a></dt><dd class="tei tei-notetext">Merivale, viii. 84, Schiller, <span class="tei tei-hi"><span style="font-style: italic">Gesch. +der Röm. Kaiserzeit</span></span>, i. 140, 586. According +to Schiller, Tacitus has no research, +no exactness of military or +geographical knowledge, no true conception +of the time. He is an embittered +aristocrat and rhetorician. For a sounder +estimate <span class="tei tei-hi"><span style="font-style: italic">v.</span></span> Peter, ii. 43, 60, 63; Nipperdey, +<span class="tei tei-hi"><span style="font-style: italic">Einl.</span></span> xxv. For the influence +on the work of Suetonius of the Senatorial +tradition, <span class="tei tei-hi"><span style="font-style: italic">v.</span></span> Macé, <span class="tei tei-hi"><span style="font-style: italic">Suétone</span></span>, p. 84; +Peter, <span class="tei tei-hi"><span style="font-style: italic">Gesch. Litt.</span></span> ii. 69.</dd><dt class="tei tei-notelabel"><a id="note_117" name="note_117" href="#noteref_117">117.</a></dt><dd class="tei tei-notetext">Peter, <span class="tei tei-hi"><span style="font-style: italic">Gesch. Litt.</span></span> ii. 66.</dd><dt class="tei tei-notelabel"><a id="note_118" name="note_118" href="#noteref_118">118.</a></dt><dd class="tei tei-notetext">Merivale, viii. 95 sqq.</dd><dt class="tei tei-notelabel"><a id="note_119" name="note_119" href="#noteref_119">119.</a></dt><dd class="tei tei-notetext">Peter, ii. 46 sqq.</dd><dt class="tei tei-notelabel"><a id="note_120" name="note_120" href="#noteref_120">120.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> ii. 188, 200.</dd><dt class="tei tei-notelabel"><a id="note_121" name="note_121" href="#noteref_121">121.</a></dt><dd class="tei tei-notetext">His father was probably a Roman +Eques, procurator in Belgium; Plin. +<span class="tei tei-hi"><span style="font-style: italic">H. N.</span></span> vii. 16, 76.</dd><dt class="tei tei-notelabel"><a id="note_122" name="note_122" href="#noteref_122">122.</a></dt><dd class="tei tei-notetext">Macé, <span class="tei tei-hi"><span style="font-style: italic">Suétone</span></span>, p. 83, Peter, ii. 69 +sqq.</dd><dt class="tei tei-notelabel"><a id="note_123" name="note_123" href="#noteref_123">123.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> i. 7; xv. 71; <span class="tei tei-hi"><span style="font-style: italic">Agr.</span></span> 45; +Peter, ii. 62.</dd><dt class="tei tei-notelabel"><a id="note_124" name="note_124" href="#noteref_124">124.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xiv. 12, 57; <span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> iv. 6; +<span class="tei tei-hi"><span style="font-style: italic">Agr.</span></span> 42; Peter, ii. 47.</dd><dt class="tei tei-notelabel"><a id="note_125" name="note_125" href="#noteref_125">125.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Agr.</span></span> 42.</dd><dt class="tei tei-notelabel"><a id="note_126" name="note_126" href="#noteref_126">126.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> iii. 65, praecipuum munus +annalium reor, ne virtutes sileantur, +utque pravis dictis factisque ex posteritate +et infamia metus sit; cf. Peter, +ii. 46; Nipperdey, <span class="tei tei-hi"><span style="font-style: italic">Einl.</span></span> xxvi.</dd><dt class="tei tei-notelabel"><a id="note_127" name="note_127" href="#noteref_127">127.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> i. 39, 41.</dd><dt class="tei tei-notelabel"><a id="note_128" name="note_128" href="#noteref_128">128.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 61, 62.</dd><dt class="tei tei-notelabel"><a id="note_129" name="note_129" href="#noteref_129">129.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> ii. 49.</dd><dt class="tei tei-notelabel"><a id="note_130" name="note_130" href="#noteref_130">130.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> ii. 82.</dd><dt class="tei tei-notelabel"><a id="note_131" name="note_131" href="#noteref_131">131.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> iii. 72.</dd><dt class="tei tei-notelabel"><a id="note_132" name="note_132" href="#noteref_132">132.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> iii. 83.</dd><dt class="tei tei-notelabel"><a id="note_133" name="note_133" href="#noteref_133">133.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Agr.</span></span> 32.</dd><dt class="tei tei-notelabel"><a id="note_134" name="note_134" href="#noteref_134">134.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Germ.</span></span> 17, 19, 20, 23, 25.</dd><dt class="tei tei-notelabel"><a id="note_135" name="note_135" href="#noteref_135">135.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Germ.</span></span> 33, <span class="tei tei-hi"><span style="font-style: italic">ad fin.</span></span></dd><dt class="tei tei-notelabel"><a id="note_136" name="note_136" href="#noteref_136">136.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> i. 3; ii. 38; iii. 72; Peter, +ii. 62. Yet this should be qualified by +such passages as <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> iii. 55; <span class="tei tei-hi"><span style="font-style: italic">Agr.</span></span> i.; +cf. Nipperdey, <span class="tei tei-hi"><span style="font-style: italic">Einl.</span></span> xxvii.</dd><dt class="tei tei-notelabel"><a id="note_137" name="note_137" href="#noteref_137">137.</a></dt><dd class="tei tei-notetext"> <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> iii. 65.</dd><dt class="tei tei-notelabel"><a id="note_138" name="note_138" href="#noteref_138">138.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> iii. 26.</dd><dt class="tei tei-notelabel"><a id="note_139" name="note_139" href="#noteref_139">139.</a></dt><dd class="tei tei-notetext">M. Aurel. ix. 29, 34; x. 19.</dd><dt class="tei tei-notelabel"><a id="note_140" name="note_140" href="#noteref_140">140.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> iii. 55; M. Aurel. vii. +1; ix. 4; x. 23; ix. 28.</dd><dt class="tei tei-notelabel"><a id="note_141" name="note_141" href="#noteref_141">141.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Agr.</span></span> 3.</dd><dt class="tei tei-notelabel"><a id="note_142" name="note_142" href="#noteref_142">142.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Paneg.</span></span> 35, 53, 54, 66; cf. +Tac. <span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> i. 1.</dd><dt class="tei tei-notelabel"><a id="note_143" name="note_143" href="#noteref_143">143.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> i. 1, omnem potentiam ad +unum conferri pacis interfuit; cf. <span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> +i. 16; ii. 38.</dd><dt class="tei tei-notelabel"><a id="note_144" name="note_144" href="#noteref_144">144.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xiv. 47; <span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> iv. 8, bonos +imperatores voto expetere, qualescumque +tolerare.</dd><dt class="tei tei-notelabel"><a id="note_145" name="note_145" href="#noteref_145">145.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xv. 46; vi. 42; iv. 33; iii. +27; <span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> ii. 38.</dd><dt class="tei tei-notelabel"><a id="note_146" name="note_146" href="#noteref_146">146.</a></dt><dd class="tei tei-notetext">Peter, ii. 53; <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> vi. 42.</dd><dt class="tei tei-notelabel"><a id="note_147" name="note_147" href="#noteref_147">147.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> i. 16; Peter, ii. 61.</dd><dt class="tei tei-notelabel"><a id="note_148" name="note_148" href="#noteref_148">148.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Agr.</span></span> i.</dd><dt class="tei tei-notelabel"><a id="note_149" name="note_149" href="#noteref_149">149.</a></dt><dd class="tei tei-notetext">Peter, ii. 48.</dd><dt class="tei tei-notelabel"><a id="note_150" name="note_150" href="#noteref_150">150.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> i. 76; quanquam <span class="tei tei-hi"><span style="font-style: italic">vili</span></span> +sanguine nimis gaudens. Cf. <span class="tei tei-hi"><span style="font-style: italic">Dial. de +Or.</span></span> 29; Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> vi. 34, 1.</dd><dt class="tei tei-notelabel"><a id="note_151" name="note_151" href="#noteref_151">151.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xiv. 43; <span class="tei tei-hi"><span style="font-style: italic">Germ.</span></span> 20.</dd><dt class="tei tei-notelabel"><a id="note_152" name="note_152" href="#noteref_152">152.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Germ.</span></span> 33. Cf. his contempt for +the Christians and devotees of Eastern +cults, <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> ii. 85; xv. 44.</dd><dt class="tei tei-notelabel"><a id="note_153" name="note_153" href="#noteref_153">153.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> i. 53; iv. 3; iii. 39: vi. 29; +xii. 12; iii. 24; xvi. 16. Cf. Peter, +ii. 51.</dd><dt class="tei tei-notelabel"><a id="note_154" name="note_154" href="#noteref_154">154.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xiv. 14.</dd><dt class="tei tei-notelabel"><a id="note_155" name="note_155" href="#noteref_155">155.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> ii. 21; vi. 27; iv. 3.</dd><dt class="tei tei-notelabel"><a id="note_156" name="note_156" href="#noteref_156">156.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Or.</span></span> 29.</dd><dt class="tei tei-notelabel"><a id="note_157" name="note_157" href="#noteref_157">157.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Agr.</span></span> 4.</dd><dt class="tei tei-notelabel"><a id="note_158" name="note_158" href="#noteref_158">158.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Germ.</span></span> 19, saepta pudicitia agunt, +nullis spectaculorum inlecebris ... corruptae; +<span class="tei tei-hi"><span style="font-style: italic">De Or.</span></span> 29.</dd><dt class="tei tei-notelabel"><a id="note_159" name="note_159" href="#noteref_159">159.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> iii. 37; <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> i. 7; xv. 57, 71.</dd><dt class="tei tei-notelabel"><a id="note_160" name="note_160" href="#noteref_160">160.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Agr.</span></span> 22.</dd><dt class="tei tei-notelabel"><a id="note_161" name="note_161" href="#noteref_161">161.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 40.</dd><dt class="tei tei-notelabel"><a id="note_162" name="note_162" href="#noteref_162">162.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xv. 60.</dd><dt class="tei tei-notelabel"><a id="note_163" name="note_163" href="#noteref_163">163.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xv. 57.</dd><dt class="tei tei-notelabel"><a id="note_164" name="note_164" href="#noteref_164">164.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xiv. 60.</dd><dt class="tei tei-notelabel"><a id="note_165" name="note_165" href="#noteref_165">165.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xv. 71.</dd><dt class="tei tei-notelabel"><a id="note_166" name="note_166" href="#noteref_166">166.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> i. 2.</dd><dt class="tei tei-notelabel"><a id="note_167" name="note_167" href="#noteref_167">167.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Agr.</span></span> 4, memoria teneo solitum +ipsum narrare se studium philosophiae +acrius, ultra quam concessum Romano +ac Senatori, exhausisse. Cf. Fabian, +<span class="tei tei-hi"><span style="font-style: italic">Quid Tac. de num. Div. judicaverit</span></span>, +p. 1.</dd><dt class="tei tei-notelabel"><a id="note_168" name="note_168" href="#noteref_168">168.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> v. 5; Nipperdey, <span class="tei tei-hi"><span style="font-style: italic">Einl.</span></span> xiv.</dd><dt class="tei tei-notelabel"><a id="note_169" name="note_169" href="#noteref_169">169.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> i. 22; ii. 78; i. 86. But cf. +<span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xii. 43, 64; xiv. 32; xv. 8; +<span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> i. 3; ii. 50; and Fabian, pp. <a name="corr30" id="corr30" class="tei tei-anchor"></a><span class="tei tei-corr">17,</span> +19.</dd><dt class="tei tei-notelabel"><a id="note_170" name="note_170" href="#noteref_170">170.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> iv. 20; cf. vi. 22.</dd><dt class="tei tei-notelabel"><a id="note_171" name="note_171" href="#noteref_171">171.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> ii. 38.</dd><dt class="tei tei-notelabel"><a id="note_172" name="note_172" href="#noteref_172">172.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xiv. 12; Fabian, p. 23.</dd><dt class="tei tei-notelabel"><a id="note_173" name="note_173" href="#noteref_173">173.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xvi. 33, aequitate deum erga +bona malaque documenta.</dd><dt class="tei tei-notelabel"><a id="note_174" name="note_174" href="#noteref_174">174.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> iii. 55; cf. xvi. 5.</dd><dt class="tei tei-notelabel"><a id="note_175" name="note_175" href="#noteref_175">175.</a></dt><dd class="tei tei-notetext">Friedl. <span class="tei tei-hi"><span style="font-style: italic">Sittengesch.</span></span> iii. pp. 80, 81.</dd><dt class="tei tei-notelabel"><a id="note_176" name="note_176" href="#noteref_176">176.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Paneg.</span></span> 45; Claudian, <span class="tei tei-hi"><span style="font-style: italic">In +Cons. Hon.</span></span> 299, componitur orbis Regis +ad exemplum.</dd><dt class="tei tei-notelabel"><a id="note_177" name="note_177" href="#noteref_177">177.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">De Clar. Rhet.</span></span> c. 1.</dd><dt class="tei tei-notelabel"><a id="note_178" name="note_178" href="#noteref_178">178.</a></dt><dd class="tei tei-notetext">Id. <span class="tei tei-hi"><span style="font-style: italic">Nero</span></span>, 21; Philostr. <span class="tei tei-hi"><span style="font-style: italic">Apoll. +Tyan.</span></span> iv. 39.</dd><dt class="tei tei-notelabel"><a id="note_179" name="note_179" href="#noteref_179">179.</a></dt><dd class="tei tei-notetext">Friedl. <span class="tei tei-hi"><span style="font-style: italic">Sittengesch.</span></span> i. 54.</dd><dt class="tei tei-notelabel"><a id="note_180" name="note_180" href="#noteref_180">180.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Calig.</span></span> 37; Sen. <span class="tei tei-hi"><span style="font-style: italic">Ad Helv.</span></span> x.</dd><dt class="tei tei-notelabel"><a id="note_181" name="note_181" href="#noteref_181">181.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Calig.</span></span> 37.</dd><dt class="tei tei-notelabel"><a id="note_182" name="note_182" href="#noteref_182">182.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Nero</span></span>, c. 30.</dd><dt class="tei tei-notelabel"><a id="note_183" name="note_183" href="#noteref_183">183.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 27.</dd><dt class="tei tei-notelabel"><a id="note_184" name="note_184" href="#noteref_184">184.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 30.</dd><dt class="tei tei-notelabel"><a id="note_185" name="note_185" href="#noteref_185">185.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 31; Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xv. 42.</dd><dt class="tei tei-notelabel"><a id="note_186" name="note_186" href="#noteref_186">186.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Otho</span></span>, 5, nihilque referre, ab +hoste in acie, an in foro sub creditoribus +caderet.</dd><dt class="tei tei-notelabel"><a id="note_187" name="note_187" href="#noteref_187">187.</a></dt><dd class="tei tei-notetext">Id. <span class="tei tei-hi"><span style="font-style: italic">Vitell.</span></span> c. 13.</dd><dt class="tei tei-notelabel"><a id="note_188" name="note_188" href="#noteref_188">188.</a></dt><dd class="tei tei-notetext">Id. <span class="tei tei-hi"><span style="font-style: italic">Vesp.</span></span> 16; D. Cass. 66. 2, 8, 10.</dd><dt class="tei tei-notelabel"><a id="note_189" name="note_189" href="#noteref_189">189.</a></dt><dd class="tei tei-notetext">D. Cass. 67. 5; Suet. <span class="tei tei-hi"><span style="font-style: italic">Dom.</span></span> 12.</dd><dt class="tei tei-notelabel"><a id="note_190" name="note_190" href="#noteref_190">190.</a></dt><dd class="tei tei-notetext">D. Cass. 68. 2, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">συστέλλων ὡς οἷόν τε τὰ δαπανήματα</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_191" name="note_191" href="#noteref_191">191.</a></dt><dd class="tei tei-notetext">Capitol. <span class="tei tei-hi"><span style="font-style: italic">M. Aurel.</span></span> c. 17, in foro +divi Trajani auctionem ornamentorum +imperialium fecit vendiditque aurea +pocula et cristallina, etc.</dd><dt class="tei tei-notelabel"><a id="note_192" name="note_192" href="#noteref_192">192.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Dom.</span></span> iii.</dd><dt class="tei tei-notelabel"><a id="note_193" name="note_193" href="#noteref_193">193.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Otho</span></span>, iii.; <span class="tei tei-hi"><span style="font-style: italic">Vitell.</span></span> v.; <span class="tei tei-hi"><span style="font-style: italic">Dom.</span></span> +viii.; <a name="corr33" id="corr33" class="tei tei-anchor"></a><span class="tei tei-corr">Boissier</span>, <span class="tei tei-hi"><span style="font-style: italic">L’Opp.</span></span> p. 170.</dd><dt class="tei tei-notelabel"><a id="note_194" name="note_194" href="#noteref_194">194.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> i. 72; ii. 50; xiv. 48. +For a clear account of this <span class="tei tei-hi"><span style="font-style: italic">v.</span></span> Boissier, +<span class="tei tei-hi"><span style="font-style: italic">L’Opp.</span></span> p. 165.</dd><dt class="tei tei-notelabel"><a id="note_195" name="note_195" href="#noteref_195">195.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Dom.</span></span> x.; cf. xii. satis erat obici +qualecunque factum dictumve adversus +majestatem principis.</dd><dt class="tei tei-notelabel"><a id="note_196" name="note_196" href="#noteref_196">196.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xii.</dd><dt class="tei tei-notelabel"><a id="note_197" name="note_197" href="#noteref_197">197.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xi. 27; xiii. 6, in urbe +sermonum avida; <span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> ii. 91; Mart. +v. 20; Friedl. <span class="tei tei-hi"><span style="font-style: italic">Sittengesch.</span></span> i. p. 280.</dd><dt class="tei tei-notelabel"><a id="note_198" name="note_198" href="#noteref_198">198.</a></dt><dd class="tei tei-notetext">D. Cass. 52. 37.</dd><dt class="tei tei-notelabel"><a id="note_199" name="note_199" href="#noteref_199">199.</a></dt><dd class="tei tei-notetext">Mart x. 48, 21; cf. Friedl. <span class="tei tei-hi"><span style="font-style: italic">Chronologie +der Epigr. Mart.</span></span> p. 62; Friedl. +<span class="tei tei-hi"><span style="font-style: italic">Sittengesch.</span></span> i. p. 285; Epict. <span class="tei tei-hi"><span style="font-style: italic">Diss.</span></span> iv. +13, 21, 5; Aristid. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> ix. 62.</dd><dt class="tei tei-notelabel"><a id="note_200" name="note_200" href="#noteref_200">200.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> iv. 69.</dd><dt class="tei tei-notelabel"><a id="note_201" name="note_201" href="#noteref_201">201.</a></dt><dd class="tei tei-notetext">Philostr. <span class="tei tei-hi"><span style="font-style: italic">Apoll. Tyan.</span></span> vii. 24.</dd><dt class="tei tei-notelabel"><a id="note_202" name="note_202" href="#noteref_202">202.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> i. 72, 74, Crispinus formam +vitae iniit quam postea celebrem +miseriae temporum et audaciae hominum +fecerunt, etc.; cf. iii. 25; Sen. +<span class="tei tei-hi"><span style="font-style: italic">De Ben.</span></span> iii. 26; Suet. <span class="tei tei-hi"><span style="font-style: italic">Tib.</span></span> lxi.</dd><dt class="tei tei-notelabel"><a id="note_203" name="note_203" href="#noteref_203">203.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> iv. 20.</dd><dt class="tei tei-notelabel"><a id="note_204" name="note_204" href="#noteref_204">204.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Dom.</span></span> xx. praeter commentarios +et acta Tiberii nihil lectitabat; +Plin. <span class="tei tei-hi"><span style="font-style: italic">Paneg.</span></span> 42, 48.</dd><dt class="tei tei-notelabel"><a id="note_205" name="note_205" href="#noteref_205">205.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Dom.</span></span> xv.</dd><dt class="tei tei-notelabel"><a id="note_206" name="note_206" href="#noteref_206">206.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> ii. 10; Plin. <span class="tei tei-hi"><span style="font-style: italic">Paneg.</span></span> 35; +D. Cass. 68. 1; Jul. Capitol. <span class="tei tei-hi"><span style="font-style: italic">Ant. P.</span></span> +c. 7; id. <span class="tei tei-hi"><span style="font-style: italic">M. Aurel.</span></span> c. 11; Meriv. vii. +370.</dd><dt class="tei tei-notelabel"><a id="note_207" name="note_207" href="#noteref_207">207.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xv. 34; iii. 66; <span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> +iv. 42.</dd><dt class="tei tei-notelabel"><a id="note_208" name="note_208" href="#noteref_208">208.</a></dt><dd class="tei tei-notetext">Schol. ad Juv. iv. 53; Duruy, iv. +660.</dd><dt class="tei tei-notelabel"><a id="note_209" name="note_209" href="#noteref_209">209.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> iv. 20.</dd><dt class="tei tei-notelabel"><a id="note_210" name="note_210" href="#noteref_210">210.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xvi. 33; Boissier, <span class="tei tei-hi"><span style="font-style: italic">L’Opp.</span></span> p. 186.</dd><dt class="tei tei-notelabel"><a id="note_211" name="note_211" href="#noteref_211">211.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> ii. 20, 13; iv. 2; cf. Tac. +<span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> iv. 42; Mart. vii. 31.</dd><dt class="tei tei-notelabel"><a id="note_212" name="note_212" href="#noteref_212">212.</a></dt><dd class="tei tei-notetext">Boissier, <span class="tei tei-hi"><span style="font-style: italic">L’Opp.</span></span> p. 193.</dd><dt class="tei tei-notelabel"><a id="note_213" name="note_213" href="#noteref_213">213.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> ii. 11, 22.</dd><dt class="tei tei-notelabel"><a id="note_214" name="note_214" href="#noteref_214">214.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> iv. 7; i. 20, 15.</dd><dt class="tei tei-notelabel"><a id="note_215" name="note_215" href="#noteref_215">215.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> ii. 11, 22; ii. 20.</dd><dt class="tei tei-notelabel"><a id="note_216" name="note_216" href="#noteref_216">216.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> ii. 20, 2.</dd><dt class="tei tei-notelabel"><a id="note_217" name="note_217" href="#noteref_217">217.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> iv. 7.</dd><dt class="tei tei-notelabel"><a id="note_218" name="note_218" href="#noteref_218">218.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">E.g.</span></span> Boissier, <span class="tei tei-hi"><span style="font-style: italic">L’Opp.</span></span> p. 296; Peter, +<span class="tei tei-hi"><span style="font-style: italic">Gesch. Litt.</span></span> ii. p. 65: Teuffel, § 328, +15; Mackail, <span class="tei tei-hi"><span style="font-style: italic">Lat. Lit.</span></span> p. 215.</dd><dt class="tei tei-notelabel"><a id="note_219" name="note_219" href="#noteref_219">219.</a></dt><dd class="tei tei-notetext">Schiller, i. pp. 140, 586; Meriv. +viii. 89 sqq.</dd><dt class="tei tei-notelabel"><a id="note_220" name="note_220" href="#noteref_220">220.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Claud.</span></span> x.; <span class="tei tei-hi"><span style="font-style: italic">Calig.</span></span> lx.; D. +Cass. 60. 1. On the assassination of +Caligula, the Senate debated the question +of abolishing the memory of the +Caesars, and restoring the Republic; +but the mob outside the temple of the +Capitoline Jupiter demanded <span class="tei tei-q">“one +ruler”</span> of the world.</dd><dt class="tei tei-notelabel"><a id="note_221" name="note_221" href="#noteref_221">221.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xi. 25; xiii. 27.</dd><dt class="tei tei-notelabel"><a id="note_222" name="note_222" href="#noteref_222">222.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Calig.</span></span> xxx.; xxvi.; <span class="tei tei-hi"><span style="font-style: italic">Nero</span></span>, +xxxvii. eumque ordinem sublaturum +quandoque e republica...; cf. xliii. +creditur destinasse senatum universum +veneno per convivia necare.... +D. Cass. 63. 15, 17.</dd><dt class="tei tei-notelabel"><a id="note_223" name="note_223" href="#noteref_223">223.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Paneg.</span></span> 54, 62, 64; Spart. +<span class="tei tei-hi"><span style="font-style: italic">Hadrian</span></span>, 6, 7, § 4; 8, § 6.</dd><dt class="tei tei-notelabel"><a id="note_224" name="note_224" href="#noteref_224">224.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Claud.</span></span> x.</dd><dt class="tei tei-notelabel"><a id="note_225" name="note_225" href="#noteref_225">225.</a></dt><dd class="tei tei-notetext">D. Cass. 66. 16; Suet. <span class="tei tei-hi"><span style="font-style: italic">Vesp.</span></span> xxv.</dd><dt class="tei tei-notelabel"><a id="note_226" name="note_226" href="#noteref_226">226.</a></dt><dd class="tei tei-notetext">See the speech of the dying Hadrian +to the Senators, D. Cass. 69. 20.</dd><dt class="tei tei-notelabel"><a id="note_227" name="note_227" href="#noteref_227">227.</a></dt><dd class="tei tei-notetext">Boissier, <span class="tei tei-hi"><span style="font-style: italic">L’Opp.</span></span> 102.</dd><dt class="tei tei-notelabel"><a id="note_228" name="note_228" href="#noteref_228">228.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xvi. 21; xv. 23; xiv. 48, +id <span class="tei tei-hi"><span style="font-style: italic">egregio</span></span> sub principe ... senatui +statuendum disseruit.</dd><dt class="tei tei-notelabel"><a id="note_229" name="note_229" href="#noteref_229">229.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Vesp.</span></span> xv.; cf. xiii., where +Demetrius is guilty of similar rudeness; +D. Cass. 66. 12.</dd><dt class="tei tei-notelabel"><a id="note_230" name="note_230" href="#noteref_230">230.</a></dt><dd class="tei tei-notetext">Philostr. <span class="tei tei-hi"><span style="font-style: italic">Apoll. Tyan.</span></span> v. 35.</dd><dt class="tei tei-notelabel"><a id="note_231" name="note_231" href="#noteref_231">231.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> vii. 3, 4.</dd><dt class="tei tei-notelabel"><a id="note_232" name="note_232" href="#noteref_232">232.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> vii. 8, 33; cf. D. Cass. 67. 18.</dd><dt class="tei tei-notelabel"><a id="note_233" name="note_233" href="#noteref_233">233.</a></dt><dd class="tei tei-notetext">Philostr. <span class="tei tei-hi"><span style="font-style: italic">Apoll. Tyan.</span></span> vii. 9.</dd><dt class="tei tei-notelabel"><a id="note_234" name="note_234" href="#noteref_234">234.</a></dt><dd class="tei tei-notetext">D. Cass. 66. 12, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">βασιλείας τε ἀεὶ κατηγόρει καὶ δημοκρατίαν ἐπῄνει</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_235" name="note_235" href="#noteref_235">235.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Dom.</span></span> xxi.</dd><dt class="tei tei-notelabel"><a id="note_236" name="note_236" href="#noteref_236">236.</a></dt><dd class="tei tei-notetext">D. Cass. 66. 16.</dd><dt class="tei tei-notelabel"><a id="note_237" name="note_237" href="#noteref_237">237.</a></dt><dd class="tei tei-notetext">D. Cass. 68. 3.</dd><dt class="tei tei-notelabel"><a id="note_238" name="note_238" href="#noteref_238">238.</a></dt><dd class="tei tei-notetext">Spart. <span class="tei tei-hi"><span style="font-style: italic">Hadr.</span></span> 7, § 15.</dd><dt class="tei tei-notelabel"><a id="note_239" name="note_239" href="#noteref_239">239.</a></dt><dd class="tei tei-notetext">Jul. Capitol. <span class="tei tei-hi"><span style="font-style: italic">M. Ant.</span></span> 24, 25.</dd><dt class="tei tei-notelabel"><a id="note_240" name="note_240" href="#noteref_240">240.</a></dt><dd class="tei tei-notetext">Momms. <span class="tei tei-hi"><span style="font-style: italic">Staatsr.</span></span> ii. 787-821; +Professor Pelham has given a luminous +account of the Principate in <span class="tei tei-hi"><span style="font-style: italic">Encycl. +Brit.</span></span> vol. xx. p. 769.</dd><dt class="tei tei-notelabel"><a id="note_241" name="note_241" href="#noteref_241">241.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Octav.</span></span> xxviii.</dd><dt class="tei tei-notelabel"><a id="note_242" name="note_242" href="#noteref_242">242.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> i. 15.</dd><dt class="tei tei-notelabel"><a id="note_243" name="note_243" href="#noteref_243">243.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Claud.</span></span> x.; D. Cass. 60. 1; +where the soldiers plainly close the +impotent debates in the Senate, and by +hailing Claudius as emperor.</dd><dt class="tei tei-notelabel"><a id="note_244" name="note_244" href="#noteref_244">244.</a></dt><dd class="tei tei-notetext">Momms. <span class="tei tei-hi"><span style="font-style: italic">Röm. Staatsr.</span></span> ii. 839.</dd><dt class="tei tei-notelabel"><a id="note_245" name="note_245" href="#noteref_245">245.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">v.</span></span> Pelham, <span class="tei tei-hi"><span style="font-style: italic">Encycl. Brit.</span></span> xx. p. 779.</dd><dt class="tei tei-notelabel"><a id="note_246" name="note_246" href="#noteref_246">246.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Calig.</span></span> xxix.</dd><dt class="tei tei-notelabel"><a id="note_247" name="note_247" href="#noteref_247">247.</a></dt><dd class="tei tei-notetext">D. Cass. 59. 24.</dd><dt class="tei tei-notelabel"><a id="note_248" name="note_248" href="#noteref_248">248.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 56. 1; Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> vi. 13; Suet. +<span class="tei tei-hi"><span style="font-style: italic">Dom.</span></span> xiii.; Plut. <span class="tei tei-hi"><span style="font-style: italic">Galba</span></span>, 17.</dd><dt class="tei tei-notelabel"><a id="note_249" name="note_249" href="#noteref_249">249.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Paneg.</span></span> 43, 44, 35.</dd><dt class="tei tei-notelabel"><a id="note_250" name="note_250" href="#noteref_250">250.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 24, 62, 63, 66.</dd><dt class="tei tei-notelabel"><a id="note_251" name="note_251" href="#noteref_251">251.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 80.</dd><dt class="tei tei-notelabel"><a id="note_252" name="note_252" href="#noteref_252">252.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 62, 63, 64.</dd><dt class="tei tei-notelabel"><a id="note_253" name="note_253" href="#noteref_253">253.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 66.</dd><dt class="tei tei-notelabel"><a id="note_254" name="note_254" href="#noteref_254">254.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 72.</dd><dt class="tei tei-notelabel"><a id="note_255" name="note_255" href="#noteref_255">255.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 64.</dd><dt class="tei tei-notelabel"><a id="note_256" name="note_256" href="#noteref_256">256.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Paneg.</span></span> 69.</dd><dt class="tei tei-notelabel"><a id="note_257" name="note_257" href="#noteref_257">257.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xiii. 1; xiv. 52; xv. +48.</dd><dt class="tei tei-notelabel"><a id="note_258" name="note_258" href="#noteref_258">258.</a></dt><dd class="tei tei-notetext">D. Cass. 63.17, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">πᾶσι γὰρ παρ’ αὐτῷ δημόσιον ἔγκλημα ἦν ἀρετή τε καὶ πλοῦτος καὶ γένος</span></span>: Tac. <span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> ii. 76.</dd><dt class="tei tei-notelabel"><a id="note_259" name="note_259" href="#noteref_259">259.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> ii. 32; xii. 52; D. Cass. +49. 43; D. Cass. 66. 10, 9; Suet <span class="tei tei-hi"><span style="font-style: italic">Tib.</span></span> lxiii.</dd><dt class="tei tei-notelabel"><a id="note_260" name="note_260" href="#noteref_260">260.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Tib.</span></span> xiv. lxix.</dd><dt class="tei tei-notelabel"><a id="note_261" name="note_261" href="#noteref_261">261.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xii. 52.</dd><dt class="tei tei-notelabel"><a id="note_262" name="note_262" href="#noteref_262">262.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Nero</span></span>, xxxvi.</dd><dt class="tei tei-notelabel"><a id="note_263" name="note_263" href="#noteref_263">263.</a></dt><dd class="tei tei-notetext">Id. <span class="tei tei-hi"><span style="font-style: italic">Otho</span></span>, iv.</dd><dt class="tei tei-notelabel"><a id="note_264" name="note_264" href="#noteref_264">264.</a></dt><dd class="tei tei-notetext">Id. <span class="tei tei-hi"><span style="font-style: italic">Vitell.</span></span> xiv.</dd><dt class="tei tei-notelabel"><a id="note_265" name="note_265" href="#noteref_265">265.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> ne Vitellius Germanicus intra +eundem kalendarum diem usquam esset.</dd><dt class="tei tei-notelabel"><a id="note_266" name="note_266" href="#noteref_266">266.</a></dt><dd class="tei tei-notetext">D. Cass. 66. 10, 9.</dd><dt class="tei tei-notelabel"><a id="note_267" name="note_267" href="#noteref_267">267.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Dom.</span></span> xv.</dd><dt class="tei tei-notelabel"><a id="note_268" name="note_268" href="#noteref_268">268.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> i. 2.</dd><dt class="tei tei-notelabel"><a id="note_269" name="note_269" href="#noteref_269">269.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xiv. 64.</dd><dt class="tei tei-notelabel"><a id="note_270" name="note_270" href="#noteref_270">270.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xiv. 10, 12.</dd><dt class="tei tei-notelabel"><a id="note_271" name="note_271" href="#noteref_271">271.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xiv. 10; Suet. <span class="tei tei-hi"><span style="font-style: italic">Nero</span></span>, xxxiv.</dd><dt class="tei tei-notelabel"><a id="note_272" name="note_272" href="#noteref_272">272.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xv. 48.</dd><dt class="tei tei-notelabel"><a id="note_273" name="note_273" href="#noteref_273">273.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xv. 57.</dd><dt class="tei tei-notelabel"><a id="note_274" name="note_274" href="#noteref_274">274.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xv. 54.</dd><dt class="tei tei-notelabel"><a id="note_275" name="note_275" href="#noteref_275">275.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xv. 70; probably Lucan, <span class="tei tei-hi"><span style="font-style: italic">Phars.</span></span> iii. 638.</dd><dt class="tei tei-notelabel"><a id="note_276" name="note_276" href="#noteref_276">276.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xv. 71.</dd><dt class="tei tei-notelabel"><a id="note_277" name="note_277" href="#noteref_277">277.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xv. 73.</dd><dt class="tei tei-notelabel"><a id="note_278" name="note_278" href="#noteref_278">278.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xv. 68, 69.</dd><dt class="tei tei-notelabel"><a id="note_279" name="note_279" href="#noteref_279">279.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> iii. 16; Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> +xv. 63.</dd><dt class="tei tei-notelabel"><a id="note_280" name="note_280" href="#noteref_280">280.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xiv. 60.</dd><dt class="tei tei-notelabel"><a id="note_281" name="note_281" href="#noteref_281">281.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xiv. 22, 57.</dd><dt class="tei tei-notelabel"><a id="note_282" name="note_282" href="#noteref_282">282.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xvi. 10.</dd><dt class="tei tei-notelabel"><a id="note_283" name="note_283" href="#noteref_283">283.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xvi. 11.</dd><dt class="tei tei-notelabel"><a id="note_284" name="note_284" href="#noteref_284">284.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xv. 60.</dd><dt class="tei tei-notelabel"><a id="note_285" name="note_285" href="#noteref_285">285.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xiv. 61.</dd><dt class="tei tei-notelabel"><a id="note_286" name="note_286" href="#noteref_286">286.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xiv. 42, senatusque obsessus in +quo ipso erant studia nimiam severitatem +aspernantium.</dd><dt class="tei tei-notelabel"><a id="note_287" name="note_287" href="#noteref_287">287.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xv. 67.</dd><dt class="tei tei-notelabel"><a id="note_288" name="note_288" href="#noteref_288">288.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> ii. 49.</dd><dt class="tei tei-notelabel"><a id="note_289" name="note_289" href="#noteref_289">289.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> iii. 84.</dd><dt class="tei tei-notelabel"><a id="note_290" name="note_290" href="#noteref_290">290.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> i. 88, segnis et oblita bellorum +nobilitas, etc.</dd><dt class="tei tei-notelabel"><a id="note_291" name="note_291" href="#noteref_291">291.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> i. 88.</dd><dt class="tei tei-notelabel"><a id="note_292" name="note_292" href="#noteref_292">292.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> iii. 37, nulla in oratione cujusquam +erga Flavianos duces obtrectatio; +cf. i. 90; of the Acta of the Arval College, +<span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> vi. 2051 sq.</dd><dt class="tei tei-notelabel"><a id="note_293" name="note_293" href="#noteref_293">293.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> iv. 3.</dd><dt class="tei tei-notelabel"><a id="note_294" name="note_294" href="#noteref_294">294.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Nero</span></span>, x.; <span class="tei tei-hi"><span style="font-style: italic">Vesp.</span></span> xvii.; Spart. +<span class="tei tei-hi"><span style="font-style: italic">Hadr.</span></span> 7, § 9.</dd><dt class="tei tei-notelabel"><a id="note_295" name="note_295" href="#noteref_295">295.</a></dt><dd class="tei tei-notetext">Juv. i. 100.</dd><dt class="tei tei-notelabel"><a id="note_296" name="note_296" href="#noteref_296">296.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xiii. 34.</dd><dt class="tei tei-notelabel"><a id="note_297" name="note_297" href="#noteref_297">297.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> ii. 37, 38.</dd><dt class="tei tei-notelabel"><a id="note_298" name="note_298" href="#noteref_298">298.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> i. 35.</dd><dt class="tei tei-notelabel"><a id="note_299" name="note_299" href="#noteref_299">299.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">De Ira</span></span>, ii. 33; cf. iii. 19.</dd><dt class="tei tei-notelabel"><a id="note_300" name="note_300" href="#noteref_300">300.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xiv. 58.</dd><dt class="tei tei-notelabel"><a id="note_301" name="note_301" href="#noteref_301">301.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Nero</span></span>, xxxvii.</dd><dt class="tei tei-notelabel"><a id="note_302" name="note_302" href="#noteref_302">302.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xiv. 14; Juv. viii. 193; +Suet. <span class="tei tei-hi"><span style="font-style: italic">Calig.</span></span> xviii. xxx.; D. Cass. lix. +10.</dd><dt class="tei tei-notelabel"><a id="note_303" name="note_303" href="#noteref_303">303.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Calig.</span></span> xxvii.</dd><dt class="tei tei-notelabel"><a id="note_304" name="note_304" href="#noteref_304">304.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">De Ira</span></span>, ii. 33.</dd><dt class="tei tei-notelabel"><a id="note_305" name="note_305" href="#noteref_305">305.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xiii. 12; xvi. 18; Suet. +<span class="tei tei-hi"><span style="font-style: italic">Vitell.</span></span> iv.</dd><dt class="tei tei-notelabel"><a id="note_306" name="note_306" href="#noteref_306">306.</a></dt><dd class="tei tei-notetext">Renan, <span class="tei tei-hi"><span style="font-style: italic">Les Év.</span></span> p. 140. Some of +their anonymous sneers may be traced +in Suet. <span class="tei tei-hi"><span style="font-style: italic">Vesp.</span></span> xvi. xxiii. xiv.; cf. +Duruy, iv. 653.</dd><dt class="tei tei-notelabel"><a id="note_307" name="note_307" href="#noteref_307">307.</a></dt><dd class="tei tei-notetext">D. Cass. 66. 16, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἐπεβουλεύθη μὲν ὑπό τε τοῦ Ἀλιηνοῦ καὶ ὑπὸ τοῦ Μαρκέλλου</span></span>. +Cf. Suet. <span class="tei tei-hi"><span style="font-style: italic">Vesp.</span></span> xiv.; Macé, +<span class="tei tei-hi"><span style="font-style: italic">Suétone</span></span>, p. 86.</dd><dt class="tei tei-notelabel"><a id="note_308" name="note_308" href="#noteref_308">308.</a></dt><dd class="tei tei-notetext">Cf. Boissier, <span class="tei tei-hi"><span style="font-style: italic">L’Opp.</span></span> p. 169 sqq.; +Bury, <span class="tei tei-hi"><span style="font-style: italic">Rom. Emp.</span></span> p. 395.</dd><dt class="tei tei-notelabel"><a id="note_309" name="note_309" href="#noteref_309">309.</a></dt><dd class="tei tei-notetext"><a name="Note52" id="Note52" class="tei tei-anchor"></a>On the sources of the history of the +Flavians, <span class="tei tei-hi"><span style="font-style: italic">v.</span></span> Krause, <span class="tei tei-hi"><span style="font-style: italic">De C. Sueton. +Tranq. Fontibus</span></span>; Macé, <span class="tei tei-hi"><span style="font-style: italic">Suétone</span></span>, p. +364, 376; Peter, <span class="tei tei-hi"><span style="font-style: italic">Gesch. Litt. d. Kaiserzeit</span></span>, +ii. 69, 70. For the senatorial +attitude to Domitian, <span class="tei tei-hi"><span style="font-style: italic">v.</span></span> Plin. <span class="tei tei-hi"><span style="font-style: italic">Paneg.</span></span> +48; Tac. <span class="tei tei-hi"><span style="font-style: italic">Agr.</span></span> 3, 41, 42, 45; <span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> iv. +51; iv. 2; Suet. <span class="tei tei-hi"><span style="font-style: italic">Dom.</span></span> xxiii.</dd><dt class="tei tei-notelabel"><a id="note_310" name="note_310" href="#noteref_310">310.</a></dt><dd class="tei tei-notetext">Nagel, <span class="tei tei-hi"><span style="font-style: italic">Imp. T. Flav. Domitianus +iniquius dijudicatus</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_311" name="note_311" href="#noteref_311">311.</a></dt><dd class="tei tei-notetext">Meriv. vii. 356.</dd><dt class="tei tei-notelabel"><a id="note_312" name="note_312" href="#noteref_312">312.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Dom.</span></span> viii.</dd><dt class="tei tei-notelabel"><a id="note_313" name="note_313" href="#noteref_313">313.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Agr.</span></span> 39; cf. 41, tot exercitus +in Moesia ... amissi. D. Cass. 67. 4, +7; cf. Stat. <span class="tei tei-hi"><span style="font-style: italic">Silv.</span></span> iv. 3, 153; Mart. +ix. 102; vii. 80, 91, 95; Meriv. vii. +347.</dd><dt class="tei tei-notelabel"><a id="note_314" name="note_314" href="#noteref_314">314.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Agr.</span></span> 39.</dd><dt class="tei tei-notelabel"><a id="note_315" name="note_315" href="#noteref_315">315.</a></dt><dd class="tei tei-notetext">Quintil. iv., + <a name="corr53" id="corr53" class="tei tei-anchor"></a><span class="tei tei-corr">prooem.</span> 2; Statius, +<span class="tei tei-hi"><span style="font-style: italic">Silvae</span></span>, iv. 2, 13; iii. 1, 1; Mart. ii. +91; iv. 27, iii. 95. For the flattery +of Martial, <span class="tei tei-hi"><span style="font-style: italic">v.</span></span> esp. v. 19, 6; ix. 4; +<span class="tei tei-hi"><span style="font-style: italic">Spectac.</span></span> 33.</dd><dt class="tei tei-notelabel"><a id="note_316" name="note_316" href="#noteref_316">316.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Dom.</span></span> iv.</dd><dt class="tei tei-notelabel"><a id="note_317" name="note_317" href="#noteref_317">317.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xx.</dd><dt class="tei tei-notelabel"><a id="note_318" name="note_318" href="#noteref_318">318.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> vii.; Philostr. <span class="tei tei-hi"><span style="font-style: italic">Apoll. Tyan.</span></span> vi. +42; <span class="tei tei-hi"><span style="font-style: italic">Vit. Soph.</span></span> i. 12.</dd><dt class="tei tei-notelabel"><a id="note_319" name="note_319" href="#noteref_319">319.</a></dt><dd class="tei tei-notetext">Pliny was probably Quaestor in 90 +<span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span>; Trib. Pleb. 92; Praetor 93. Cf. +Momms. (Morel) p. 61. Tacitus says, +<span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> i. 1, dignitatem a Domitiano +(81-96) longius provectam non abnuerim. +From <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xi. 11 it appears +that he was Praetor in 88. Cf. Peter, +<span class="tei tei-hi"><span style="font-style: italic">Gesch. Litt.</span></span> ii. 43.</dd><dt class="tei tei-notelabel"><a id="note_320" name="note_320" href="#noteref_320">320.</a></dt><dd class="tei tei-notetext">Duruy, iv. 697 n.</dd><dt class="tei tei-notelabel"><a id="note_321" name="note_321" href="#noteref_321">321.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Silv.</span></span> iii. 4, 37.</dd><dt class="tei tei-notelabel"><a id="note_322" name="note_322" href="#noteref_322">322.</a></dt><dd class="tei tei-notetext">Meriv. vii. 354.</dd><dt class="tei tei-notelabel"><a id="note_323" name="note_323" href="#noteref_323">323.</a></dt><dd class="tei tei-notetext">D. Cass. 67. 14; Suet. <span class="tei tei-hi"><span style="font-style: italic">Dom.</span></span> xiv.</dd><dt class="tei tei-notelabel"><a id="note_324" name="note_324" href="#noteref_324">324.</a></dt><dd class="tei tei-notetext">Mart. iv. 63; vi. 21, crudelis +nullaque invisior umbra.</dd><dt class="tei tei-notelabel"><a id="note_325" name="note_325" href="#noteref_325">325.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Dom.</span></span> xxiii.</dd><dt class="tei tei-notelabel"><a id="note_326" name="note_326" href="#noteref_326">326.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Dom.</span></span> x.</dd><dt class="tei tei-notelabel"><a id="note_327" name="note_327" href="#noteref_327">327.</a></dt><dd class="tei tei-notetext">Renan, <span class="tei tei-hi"><span style="font-style: italic">Les Évang.</span></span> p. 291, Domitien, +comme tous les souverains hypocrites, +se montraite sévère conservateur.</dd><dt class="tei tei-notelabel"><a id="note_328" name="note_328" href="#noteref_328">328.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Dom.</span></span> xiii.</dd><dt class="tei tei-notelabel"><a id="note_329" name="note_329" href="#noteref_329">329.</a></dt><dd class="tei tei-notetext">Mart. viii. 65.</dd><dt class="tei tei-notelabel"><a id="note_330" name="note_330" href="#noteref_330">330.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Dom.</span></span> xiii.; Mart. v. 8, 1 (<span class="tei tei-hi"><span style="font-style: italic">v.</span></span> +Friedländer’s note), vii. 2 and 34; viii. +2, 6; Stat. <span class="tei tei-hi"><span style="font-style: italic">Silv.</span></span> v. 1, 37; Meriv. vii. +375.</dd><dt class="tei tei-notelabel"><a id="note_331" name="note_331" href="#noteref_331">331.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Dom.</span></span> + <a name="corr55-2" id="corr55-2" class="tei tei-anchor"></a><span class="tei tei-corr">v.</span>; Gregorov. <span class="tei tei-hi"><span style="font-style: italic">Gesch. St. +Rom.</span></span> i. 41.</dd><dt class="tei tei-notelabel"><a id="note_332" name="note_332" href="#noteref_332">332.</a></dt><dd class="tei tei-notetext">Rutil. Namat. i. 93.</dd><dt class="tei tei-notelabel"><a id="note_333" name="note_333" href="#noteref_333">333.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Dom.</span></span> v. <span class="tei tei-hi"><span style="font-style: italic">ad fin.</span></span>; iv.</dd><dt class="tei tei-notelabel"><a id="note_334" name="note_334" href="#noteref_334">334.</a></dt><dd class="tei tei-notetext">D. Cass. 67. 8.</dd><dt class="tei tei-notelabel"><a id="note_335" name="note_335" href="#noteref_335">335.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Dom.</span></span> xii.</dd><dt class="tei tei-notelabel"><a id="note_336" name="note_336" href="#noteref_336">336.</a></dt><dd class="tei tei-notetext">Pliny, <span class="tei tei-hi"><span style="font-style: italic">Paneg.</span></span> 50.</dd><dt class="tei tei-notelabel"><a id="note_337" name="note_337" href="#noteref_337">337.</a></dt><dd class="tei tei-notetext">Dion Cass. 67. 4, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">τιμητὴς δὲ διὰ βίου πρῶτος δὲ καὶ μόνος καὶ ἰδιωτῶν καὶ αὐτοκρατόρων ἐχειροτονήθη</span></span>: Momms. +<span class="tei tei-hi"><span style="font-style: italic">Röm. St.</span></span> ii. 1012.</dd><dt class="tei tei-notelabel"><a id="note_338" name="note_338" href="#noteref_338">338.</a></dt><dd class="tei tei-notetext">D. Cass. 67. 11.</dd><dt class="tei tei-notelabel"><a id="note_339" name="note_339" href="#noteref_339">339.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Agr.</span></span> 45.</dd><dt class="tei tei-notelabel"><a id="note_340" name="note_340" href="#noteref_340">340.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Dom.</span></span> xiv. parietes phengite lapide distinxit.</dd><dt class="tei tei-notelabel"><a id="note_341" name="note_341" href="#noteref_341">341.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xvi.</dd><dt class="tei tei-notelabel"><a id="note_342" name="note_342" href="#noteref_342">342.</a></dt><dd class="tei tei-notetext">D. Cass. 67. 9.</dd><dt class="tei tei-notelabel"><a id="note_343" name="note_343" href="#noteref_343">343.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 67. 4.</dd><dt class="tei tei-notelabel"><a id="note_344" name="note_344" href="#noteref_344">344.</a></dt><dd class="tei tei-notetext">Tacitus b. probably 55 <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span> <span class="tei tei-hi"><span style="font-style: italic">Dial. +de Or.</span></span> 1, juvenis admodum in 75 +or 76; cf. <span class="tei tei-hi"><span style="font-style: italic">Agr.</span></span> 9. He was betrothed +in 77 <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span>; cf. Meriv. viii. 92; Peter, +<span class="tei tei-hi"><span style="font-style: italic">Gesch. Litt.</span></span> ii. 43; Nipperdey, <span class="tei tei-hi"><span style="font-style: italic">Einl.</span></span> iv. +Juvenal b. <span class="tei tei-hi"><span style="font-style: italic">circ.</span></span> 55 <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span> (Peter, ii. 77); +decessit longo senio confectus exul Ant. +Pio imp. Vit. iv.; Teuffel, § 326, 1.</dd><dt class="tei tei-notelabel"><a id="note_345" name="note_345" href="#noteref_345">345.</a></dt><dd class="tei tei-notetext">Nettleship, <span class="tei tei-hi"><span style="font-style: italic">Lectures and Essays</span></span>, +pp. 118 sqq.</dd><dt class="tei tei-notelabel"><a id="note_346" name="note_346" href="#noteref_346">346.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 5599, IIVir. Quinq. +Flamen Divi Vespasiani.</dd><dt class="tei tei-notelabel"><a id="note_347" name="note_347" href="#noteref_347">347.</a></dt><dd class="tei tei-notetext">Boissier, <span class="tei tei-hi"><span style="font-style: italic">L’Opp.</span></span> p. 316.</dd><dt class="tei tei-notelabel"><a id="note_348" name="note_348" href="#noteref_348">348.</a></dt><dd class="tei tei-notetext">Juv. xi. 74, 150; cf. xiv. 322.</dd><dt class="tei tei-notelabel"><a id="note_349" name="note_349" href="#noteref_349">349.</a></dt><dd class="tei tei-notetext">Mart. xii. 18.</dd><dt class="tei tei-notelabel"><a id="note_350" name="note_350" href="#noteref_350">350.</a></dt><dd class="tei tei-notetext">Juv. v. 30 sqq.; cf. Mart. iii. 49; +iii. 60.</dd><dt class="tei tei-notelabel"><a id="note_351" name="note_351" href="#noteref_351">351.</a></dt><dd class="tei tei-notetext">Juv. i. 52; Mart. x. 4; iv. 49.</dd><dt class="tei tei-notelabel"><a id="note_352" name="note_352" href="#noteref_352">352.</a></dt><dd class="tei tei-notetext">Juv. vi. 43: v. 30 sqq.; ix. 10 sqq.; +xi. 186.</dd><dt class="tei tei-notelabel"><a id="note_353" name="note_353" href="#noteref_353">353.</a></dt><dd class="tei tei-notetext">It has been remarked that Martial’s +Epigrams on Juvenal all contain some +obscenity, vii. 24; vii. 91, xii. 18.</dd><dt class="tei tei-notelabel"><a id="note_354" name="note_354" href="#noteref_354">354.</a></dt><dd class="tei tei-notetext">Teuffel, § 326, 4; Peter, <span class="tei tei-hi"><span style="font-style: italic">Gesch. +Litt.</span></span> ii. 77; Nettleship, <span class="tei tei-hi"><span style="font-style: italic">Lectures and +Essays</span></span>, p. 122, brings together the indications +of date from 96-127 <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span> He +thinks that perhaps some of the earlier +<span class="tei tei-hi"><span style="font-style: italic">Satires</span></span> belong to the last years of +Domitian, and that the words, spes +et ratio studiorum in Caesare tantum, +in <span class="tei tei-hi"><span style="font-style: italic">Sat.</span></span> vii., may refer to that Emperor +(p. 132).</dd><dt class="tei tei-notelabel"><a id="note_355" name="note_355" href="#noteref_355">355.</a></dt><dd class="tei tei-notetext">Juv. i. 170.</dd><dt class="tei tei-notelabel"><a id="note_356" name="note_356" href="#noteref_356">356.</a></dt><dd class="tei tei-notetext">Marius Priscus, Isaeus, Archigenes.</dd><dt class="tei tei-notelabel"><a id="note_357" name="note_357" href="#noteref_357">357.</a></dt><dd class="tei tei-notetext">See a comparison of passages in +Nettleship, pp. 125 sqq.</dd><dt class="tei tei-notelabel"><a id="note_358" name="note_358" href="#noteref_358">358.</a></dt><dd class="tei tei-notetext">He says of himself, i. 5, 8, lasciva +est nobis pagina, vita proba est; cf. iii. +68; v. 2; Ausonius urges the same +plea, cf. <span class="tei tei-hi"><span style="font-style: italic">Idyll.</span></span> xiii. Pliny finds a +long series of examples to warrant his +indulgence in loose verses, <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> iv. +14; cf. v. 3. It was a bad tradition +of literature; cf. Nettleship, <span class="tei tei-hi"><span style="font-style: italic">Lectures +and Essays</span></span>, p. 39.</dd><dt class="tei tei-notelabel"><a id="note_359" name="note_359" href="#noteref_359">359.</a></dt><dd class="tei tei-notetext">i. 14; iv. 13, 75.</dd><dt class="tei tei-notelabel"><a id="note_360" name="note_360" href="#noteref_360">360.</a></dt><dd class="tei tei-notetext">v. 34, 37; x. 61.</dd><dt class="tei tei-notelabel"><a id="note_361" name="note_361" href="#noteref_361">361.</a></dt><dd class="tei tei-notetext">i. 79; vii. 52.</dd><dt class="tei tei-notelabel"><a id="note_362" name="note_362" href="#noteref_362">362.</a></dt><dd class="tei tei-notetext">iii. 58; i. 56; ii. 38; cf. iii. 38.</dd><dt class="tei tei-notelabel"><a id="note_363" name="note_363" href="#noteref_363">363.</a></dt><dd class="tei tei-notetext">iii. 58.</dd><dt class="tei tei-notelabel"><a id="note_364" name="note_364" href="#noteref_364">364.</a></dt><dd class="tei tei-notetext">i. 50; iv. 55; xii. 18.</dd><dt class="tei tei-notelabel"><a id="note_365" name="note_365" href="#noteref_365">365.</a></dt><dd class="tei tei-notetext">Especially <span class="tei tei-hi"><span style="font-style: italic">Sat.</span></span> xi. xiii. xiv. xv.; +cf. Munding, <span class="tei tei-hi"><span style="font-style: italic">Über die Sat. Juv.</span></span> p. 12.</dd><dt class="tei tei-notelabel"><a id="note_366" name="note_366" href="#noteref_366">366.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">v.</span></span> Bk. ii. c. 3 of this work. M. +Boissier has thrown a vivid light on +this class in his <span class="tei tei-hi"><span style="font-style: italic">Rel. Rom.</span></span> iii. 3.</dd><dt class="tei tei-notelabel"><a id="note_367" name="note_367" href="#noteref_367">367.</a></dt><dd class="tei tei-notetext">Boissier, <span class="tei tei-hi"><span style="font-style: italic">Rel. Rom.</span></span> ii. 198; Nettleship, +<span class="tei tei-hi"><span style="font-style: italic">Lectures and Essays</span></span> p. 136.</dd><dt class="tei tei-notelabel"><a id="note_368" name="note_368" href="#noteref_368">368.</a></dt><dd class="tei tei-notetext">xiii. 120; ii. 1 sqq.; cf. Mart. +ix. 48.</dd><dt class="tei tei-notelabel"><a id="note_369" name="note_369" href="#noteref_369">369.</a></dt><dd class="tei tei-notetext">He refers, however, with respect +to Seneca, viii. 212.</dd><dt class="tei tei-notelabel"><a id="note_370" name="note_370" href="#noteref_370">370.</a></dt><dd class="tei tei-notetext">viii. 90 sqq.; cf. Boissier, <span class="tei tei-hi"><span style="font-style: italic">L’Opp.</span></span> +p. 332.</dd><dt class="tei tei-notelabel"><a id="note_371" name="note_371" href="#noteref_371">371.</a></dt><dd class="tei tei-notetext">Juv. xv. 131; cf. Sen. <span class="tei tei-hi"><span style="font-style: italic">De Ira</span></span>, i. 5; +ii. 10, 25; iii. 24.</dd><dt class="tei tei-notelabel"><a id="note_372" name="note_372" href="#noteref_372">372.</a></dt><dd class="tei tei-notetext">Juv. xiii. 190.</dd><dt class="tei tei-notelabel"><a id="note_373" name="note_373" href="#noteref_373">373.</a></dt><dd class="tei tei-notetext">xiii. 208, nam scelus intra se tacitum +qui cogitat ullum Facti crimen +habet.</dd><dt class="tei tei-notelabel"><a id="note_374" name="note_374" href="#noteref_374">374.</a></dt><dd class="tei tei-notetext">xiv. 30; Tac. <span class="tei tei-hi"><span style="font-style: italic">De Or.</span></span> 28, 29.</dd><dt class="tei tei-notelabel"><a id="note_375" name="note_375" href="#noteref_375">375.</a></dt><dd class="tei tei-notetext">xi. 153.</dd><dt class="tei tei-notelabel"><a id="note_376" name="note_376" href="#noteref_376">376.</a></dt><dd class="tei tei-notetext">vi. 510.</dd><dt class="tei tei-notelabel"><a id="note_377" name="note_377" href="#noteref_377">377.</a></dt><dd class="tei tei-notetext">xiii. 39.</dd><dt class="tei tei-notelabel"><a id="note_378" name="note_378" href="#noteref_378">378.</a></dt><dd class="tei tei-notetext">xiii. 208.</dd><dt class="tei tei-notelabel"><a id="note_379" name="note_379" href="#noteref_379">379.</a></dt><dd class="tei tei-notetext">Juv. i. 87, 147; x. 172 cf. Sen. +<span class="tei tei-hi"><span style="font-style: italic">Nat. Q.</span></span> vii. 31; <span class="tei tei-hi"><span style="font-style: italic">De Ira</span></span>, ii. 8 sq.</dd><dt class="tei tei-notelabel"><a id="note_380" name="note_380" href="#noteref_380">380.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">e.g.</span></span> the picture of Otho, ii. 99; +of Messalina, vi. 114; Lateranus, viii. +146; Sejanus, x. 56; Cicero, etc., viii. +231.</dd><dt class="tei tei-notelabel"><a id="note_381" name="note_381" href="#noteref_381">381.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> ii. 64; cf. Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> iv. +19; iii. 16; D. Cass. 68. 5; Sen. <span class="tei tei-hi"><span style="font-style: italic">ad +Helv.</span></span> xiv.</dd><dt class="tei tei-notelabel"><a id="note_382" name="note_382" href="#noteref_382">382.</a></dt><dd class="tei tei-notetext">Juv. xi. 109; iii. 152, 183.</dd><dt class="tei tei-notelabel"><a id="note_383" name="note_383" href="#noteref_383">383.</a></dt><dd class="tei tei-notetext">xi. 78.</dd><dt class="tei tei-notelabel"><a id="note_384" name="note_384" href="#noteref_384">384.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> iii. 55; Sen. <span class="tei tei-hi"><span style="font-style: italic">Ad Helv.</span></span> +x. 3; <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 89, § 22.</dd><dt class="tei tei-notelabel"><a id="note_385" name="note_385" href="#noteref_385">385.</a></dt><dd class="tei tei-notetext">Statius, <span class="tei tei-hi"><span style="font-style: italic">Silv.</span></span> v. 36; ii. 85.</dd><dt class="tei tei-notelabel"><a id="note_386" name="note_386" href="#noteref_386">386.</a></dt><dd class="tei tei-notetext">Petron. c. 60; Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 95, § 9; +Friedl. <span class="tei tei-hi"><span style="font-style: italic">Sittengesch.</span></span> iii. p. 67.</dd><dt class="tei tei-notelabel"><a id="note_387" name="note_387" href="#noteref_387">387.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">H. N.</span></span> vi. 26; ix. 58; xii. +41. Cf. Friedl. iii. p. 80; Marq. <span class="tei tei-hi"><span style="font-style: italic">Röm. +St.</span></span> ii. 53.</dd><dt class="tei tei-notelabel"><a id="note_388" name="note_388" href="#noteref_388">388.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Nero</span></span>, xxx. putabat sordidos +ac parcos esse quibus ratio impensarum +constaret, etc.</dd><dt class="tei tei-notelabel"><a id="note_389" name="note_389" href="#noteref_389">389.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 87, § 4; Suet. <span class="tei tei-hi"><span style="font-style: italic">Tib.</span></span> xxxv.; +Friedl. i. 196.</dd><dt class="tei tei-notelabel"><a id="note_390" name="note_390" href="#noteref_390">390.</a></dt><dd class="tei tei-notetext">Liv. xxxiv. 1; Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> iii. 53, 54.</dd><dt class="tei tei-notelabel"><a id="note_391" name="note_391" href="#noteref_391">391.</a></dt><dd class="tei tei-notetext">Liv. xxxiv. 6, 7; Marq. <span class="tei tei-hi"><span style="font-style: italic">Priv.</span></span> i. 62, +162; Momms. <span class="tei tei-hi"><span style="font-style: italic">R. Hist.</span></span> ii. 409.</dd><dt class="tei tei-notelabel"><a id="note_392" name="note_392" href="#noteref_392">392.</a></dt><dd class="tei tei-notetext">Momms. <span class="tei tei-hi"><span style="font-style: italic">R. Hist.</span></span> iii. 417.</dd><dt class="tei tei-notelabel"><a id="note_393" name="note_393" href="#noteref_393">393.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 418; cf. Plin. <span class="tei tei-hi"><span style="font-style: italic">H. N.</span></span> ix. 80, 81; +x. 23; Plut. <span class="tei tei-hi"><span style="font-style: italic">Lucull.</span></span> c. 40; Macrob. +<span class="tei tei-hi"><span style="font-style: italic">Sat.</span></span> iii. 13, § 1.</dd><dt class="tei tei-notelabel"><a id="note_394" name="note_394" href="#noteref_394">394.</a></dt><dd class="tei tei-notetext">Macrob. <span class="tei tei-hi"><span style="font-style: italic">Sat.</span></span> iii. 13, § 11.</dd><dt class="tei tei-notelabel"><a id="note_395" name="note_395" href="#noteref_395">395.</a></dt><dd class="tei tei-notetext">Hieron. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 117, § 8; Amm. Marc. +xiv. 6, 7; xxviii. 4.</dd><dt class="tei tei-notelabel"><a id="note_396" name="note_396" href="#noteref_396">396.</a></dt><dd class="tei tei-notetext">Juv. xi. 69.</dd><dt class="tei tei-notelabel"><a id="note_397" name="note_397" href="#noteref_397">397.</a></dt><dd class="tei tei-notetext">Thucyd. i. 95.</dd><dt class="tei tei-notelabel"><a id="note_398" name="note_398" href="#noteref_398">398.</a></dt><dd class="tei tei-notetext">Prescott, <span class="tei tei-hi"><span style="font-style: italic">Conquest of Peru</span></span>, i. 304.</dd><dt class="tei tei-notelabel"><a id="note_399" name="note_399" href="#noteref_399">399.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xii. 53 (Pallas); D. Cass. +60. 34 (Narcissus); Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xiii. 42; +D. Cass. 61. 10; cf. Duruy, v. p. 598.</dd><dt class="tei tei-notelabel"><a id="note_400" name="note_400" href="#noteref_400">400.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xv. 42.</dd><dt class="tei tei-notelabel"><a id="note_401" name="note_401" href="#noteref_401">401.</a></dt><dd class="tei tei-notetext">Juv. viii. 10.</dd><dt class="tei tei-notelabel"><a id="note_402" name="note_402" href="#noteref_402">402.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Paneg.</span></span> 69.</dd><dt class="tei tei-notelabel"><a id="note_403" name="note_403" href="#noteref_403">403.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Tib.</span></span> i. Cf. the funeral +oration of Julius Caesar over his aunt, +quoted by Suet. <span class="tei tei-hi"><span style="font-style: italic">Jul. Caes.</span></span> 6.</dd><dt class="tei tei-notelabel"><a id="note_404" name="note_404" href="#noteref_404">404.</a></dt><dd class="tei tei-notetext">Id. <span class="tei tei-hi"><span style="font-style: italic">Nero</span></span>, i.</dd><dt class="tei tei-notelabel"><a id="note_405" name="note_405" href="#noteref_405">405.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> vi. 33.</dd><dt class="tei tei-notelabel"><a id="note_406" name="note_406" href="#noteref_406">406.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xv. 48.</dd><dt class="tei tei-notelabel"><a id="note_407" name="note_407" href="#noteref_407">407.</a></dt><dd class="tei tei-notetext">Philostr. <span class="tei tei-hi"><span style="font-style: italic">Apoll. Tyan.</span></span> iv. 12.</dd><dt class="tei tei-notelabel"><a id="note_408" name="note_408" href="#noteref_408">408.</a></dt><dd class="tei tei-notetext">Philostr. <span class="tei tei-hi"><span style="font-style: italic">Vit. Soph.</span></span> ii. 1.</dd><dt class="tei tei-notelabel"><a id="note_409" name="note_409" href="#noteref_409">409.</a></dt><dd class="tei tei-notetext">Hieron. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 108, § 4.</dd><dt class="tei tei-notelabel"><a id="note_410" name="note_410" href="#noteref_410">410.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xi. 21, Curtius Rufus +videtur mihi ex se natus.</dd><dt class="tei tei-notelabel"><a id="note_411" name="note_411" href="#noteref_411">411.</a></dt><dd class="tei tei-notetext">Juv. viii. 285 sqq.</dd><dt class="tei tei-notelabel"><a id="note_412" name="note_412" href="#noteref_412">412.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xi. 25.</dd><dt class="tei tei-notelabel"><a id="note_413" name="note_413" href="#noteref_413">413.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">De Ira</span></span>, ii. 33, § 2; Juv. iv. 96.</dd><dt class="tei tei-notelabel"><a id="note_414" name="note_414" href="#noteref_414">414.</a></dt><dd class="tei tei-notetext">Appian, <span class="tei tei-hi"><span style="font-style: italic">B. C.</span></span> iv. 5.</dd><dt class="tei tei-notelabel"><a id="note_415" name="note_415" href="#noteref_415">415.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Tib.</span></span> 61, nullus a poena hominum +cessavit dies.</dd><dt class="tei tei-notelabel"><a id="note_416" name="note_416" href="#noteref_416">416.</a></dt><dd class="tei tei-notetext">Id. <span class="tei tei-hi"><span style="font-style: italic">Claud.</span></span> xxix.</dd><dt class="tei tei-notelabel"><a id="note_417" name="note_417" href="#noteref_417">417.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xi. 25.</dd><dt class="tei tei-notelabel"><a id="note_418" name="note_418" href="#noteref_418">418.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Vesp.</span></span> ix.; cf. Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> iii. 55.</dd><dt class="tei tei-notelabel"><a id="note_419" name="note_419" href="#noteref_419">419.</a></dt><dd class="tei tei-notetext">Sym. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> ii. 78; Seeck, <span class="tei tei-hi"><span style="font-style: italic">Prol.</span></span> xlvi.</dd><dt class="tei tei-notelabel"><a id="note_420" name="note_420" href="#noteref_420">420.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Octav.</span></span> xli.</dd><dt class="tei tei-notelabel"><a id="note_421" name="note_421" href="#noteref_421">421.</a></dt><dd class="tei tei-notetext">Id. <span class="tei tei-hi"><span style="font-style: italic">Nero</span></span>, x.; <span class="tei tei-hi"><span style="font-style: italic">Vesp.</span></span> xvii.</dd><dt class="tei tei-notelabel"><a id="note_422" name="note_422" href="#noteref_422">422.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> ii. 37, 38.</dd><dt class="tei tei-notelabel"><a id="note_423" name="note_423" href="#noteref_423">423.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xi. 25; D. Cass. lx. 29. +The last revision of the Senate was in +the reign of Augustus; D. Cass. lv. +13.</dd><dt class="tei tei-notelabel"><a id="note_424" name="note_424" href="#noteref_424">424.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xiii. 34; Juv. i. 107.</dd><dt class="tei tei-notelabel"><a id="note_425" name="note_425" href="#noteref_425">425.</a></dt><dd class="tei tei-notetext">Juv. i. 103.</dd><dt class="tei tei-notelabel"><a id="note_426" name="note_426" href="#noteref_426">426.</a></dt><dd class="tei tei-notetext">Petron. <span class="tei tei-hi"><span style="font-style: italic">Sat.</span></span> c. 116, 124; Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> +ii. 20; Juv. i. 37; iii. 31.</dd><dt class="tei tei-notelabel"><a id="note_427" name="note_427" href="#noteref_427">427.</a></dt><dd class="tei tei-notetext">Juv. iv.; i. 27.</dd><dt class="tei tei-notelabel"><a id="note_428" name="note_428" href="#noteref_428">428.</a></dt><dd class="tei tei-notetext">D. Cass. lix. 26.</dd><dt class="tei tei-notelabel"><a id="note_429" name="note_429" href="#noteref_429">429.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xiv. 12.</dd><dt class="tei tei-notelabel"><a id="note_430" name="note_430" href="#noteref_430">430.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Tib.</span></span> lxvii.</dd><dt class="tei tei-notelabel"><a id="note_431" name="note_431" href="#noteref_431">431.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Calig.</span></span> xxiii. xxiv.; cf. L. comitiali +morbo vexatus, which explains much +to a medical man.</dd><dt class="tei tei-notelabel"><a id="note_432" name="note_432" href="#noteref_432">432.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xxiii.</dd><dt class="tei tei-notelabel"><a id="note_433" name="note_433" href="#noteref_433">433.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xxii.; cf. Sen. <span class="tei tei-hi"><span style="font-style: italic">De Ira</span></span>, i. 20.</dd><dt class="tei tei-notelabel"><a id="note_434" name="note_434" href="#noteref_434">434.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Calig.</span></span> xxxiv. xxxv. vetera +familiarum insignia nobilissimo cuique +ademit; xxii.</dd><dt class="tei tei-notelabel"><a id="note_435" name="note_435" href="#noteref_435">435.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> liv. lv. quorum vero studio +teneretur, omnibus ad insaniam favit.</dd><dt class="tei tei-notelabel"><a id="note_436" name="note_436" href="#noteref_436">436.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Jul. Caes.</span></span> xxxix.</dd><dt class="tei tei-notelabel"><a id="note_437" name="note_437" href="#noteref_437">437.</a></dt><dd class="tei tei-notetext">D. Cass. xlviii. 43.</dd><dt class="tei tei-notelabel"><a id="note_438" name="note_438" href="#noteref_438">438.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Tiberius</span></span>, xxxv.</dd><dt class="tei tei-notelabel"><a id="note_439" name="note_439" href="#noteref_439">439.</a></dt><dd class="tei tei-notetext">Id. <span class="tei tei-hi"><span style="font-style: italic">Calig.</span></span> xviii. nec ullis nisi ex +senatorio ordine aurigantibus; D. +Cass. 59. 10, 13, Suet. <span class="tei tei-hi"><span style="font-style: italic">Nero</span></span>, xii.</dd><dt class="tei tei-notelabel"><a id="note_440" name="note_440" href="#noteref_440">440.</a></dt><dd class="tei tei-notetext">Id. <span class="tei tei-hi"><span style="font-style: italic">Dom.</span></span> viii. vii.</dd><dt class="tei tei-notelabel"><a id="note_441" name="note_441" href="#noteref_441">441.</a></dt><dd class="tei tei-notetext">Id. <span class="tei tei-hi"><span style="font-style: italic">Nero</span></span>, xx. xxi.</dd><dt class="tei tei-notelabel"><a id="note_442" name="note_442" href="#noteref_442">442.</a></dt><dd class="tei tei-notetext">Juv. viii. 89, 147.</dd><dt class="tei tei-notelabel"><a id="note_443" name="note_443" href="#noteref_443">443.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Nero</span></span>, xl.; <span class="tei tei-hi"><span style="font-style: italic">v.</span></span> Krause, <span class="tei tei-hi"><span style="font-style: italic">De +Sueton. Fontibus</span></span>, pp. 57, 80; Peter, +<span class="tei tei-hi"><span style="font-style: italic">Gesch. Litt.</span></span> ii. 69.</dd><dt class="tei tei-notelabel"><a id="note_444" name="note_444" href="#noteref_444">444.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xv. 67.</dd><dt class="tei tei-notelabel"><a id="note_445" name="note_445" href="#noteref_445">445.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xiv. 16; cf. Suet. <span class="tei tei-hi"><span style="font-style: italic">Nero</span></span>, lii., +where Suetonius distinctly says that +some of Nero’s verses, which he had +seen, bore all the marks of originality. +Philostr. <span class="tei tei-hi"><span style="font-style: italic">Apoll. Tyan.</span></span> iv. 39; Macé, +<span class="tei tei-hi"><span style="font-style: italic">Suétone</span></span>, p. 127; Boissier, <span class="tei tei-hi"><span style="font-style: italic">L’Opp.</span></span> p. +248.</dd><dt class="tei tei-notelabel"><a id="note_446" name="note_446" href="#noteref_446">446.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Nero</span></span>, xxvii.</dd><dt class="tei tei-notelabel"><a id="note_447" name="note_447" href="#noteref_447">447.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xxvi.; cf. Juv. vi. 115.</dd><dt class="tei tei-notelabel"><a id="note_448" name="note_448" href="#noteref_448">448.</a></dt><dd class="tei tei-notetext">Juv. viii. 172.</dd><dt class="tei tei-notelabel"><a id="note_449" name="note_449" href="#noteref_449">449.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Nero</span></span>, xxvi.</dd><dt class="tei tei-notelabel"><a id="note_450" name="note_450" href="#noteref_450">450.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> i. 88.</dd><dt class="tei tei-notelabel"><a id="note_451" name="note_451" href="#noteref_451">451.</a></dt><dd class="tei tei-notetext">See some admirable criticism in +Nettleship’s <span class="tei tei-hi"><span style="font-style: italic">Lectures and Essays</span></span>, 2nd +series, p. 141; cf. Munding, <span class="tei tei-hi"><span style="font-style: italic">Über die +Sat. des Juv.</span></span> p. 7.</dd><dt class="tei tei-notelabel"><a id="note_452" name="note_452" href="#noteref_452">452.</a></dt><dd class="tei tei-notetext">Duruy, v. 673; Boissier, <span class="tei tei-hi"><span style="font-style: italic">Rel. Rom.</span></span> +ii. 233 sqq.</dd><dt class="tei tei-notelabel"><a id="note_453" name="note_453" href="#noteref_453">453.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> iv. 19; iii. 16; iii. 3; +Sen. <span class="tei tei-hi"><span style="font-style: italic">Ad Helv.</span></span> xiv. xix.; D. Cass. +lxviii. 5 <span class="tei tei-hi"><span style="font-style: italic">ad fin.</span></span></dd><dt class="tei tei-notelabel"><a id="note_454" name="note_454" href="#noteref_454">454.</a></dt><dd class="tei tei-notetext">Ov. <span class="tei tei-hi"><span style="font-style: italic">Trist.</span></span> iii. 3, 15— + +<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-left: 2.00em; margin-top: 1.00em"> +<div class="tei tei-l" style="text-align: left">Omnia cum subeant, vincis tamen omnia, conjux;</div> +<div class="tei tei-l" style="text-align: left">Et plus in nostro pectore parte tenes.</div> +<div class="tei tei-l" style="text-align: left">Te loquor absentem, te vox mea nominat unam:</div> +<div class="tei tei-l" style="text-align: left">Nulla venit sine te nox mihi, nulla dies.</div> +</div></dd><dt class="tei tei-notelabel"><a id="note_455" name="note_455" href="#noteref_455">455.</a></dt><dd class="tei tei-notetext">Id. <span class="tei tei-hi"><span style="font-style: italic">Amor.</span></span> iii. 4, 3; cf. <span class="tei tei-hi"><span style="font-style: italic">Ars Am.</span></span> +ii. 599, iii. 440, 613, Denis, <span class="tei tei-hi"><span style="font-style: italic">Idées +Morales</span></span>, ii. 124.</dd><dt class="tei tei-notelabel"><a id="note_456" name="note_456" href="#noteref_456">456.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">Consol. ad Uxor.</span></span> x.; <span class="tei tei-hi"><span style="font-style: italic">Conj. +Praec.</span></span> iv. xliv. xlvii.</dd><dt class="tei tei-notelabel"><a id="note_457" name="note_457" href="#noteref_457">457.</a></dt><dd class="tei tei-notetext">A. Gell. xii. 1.</dd><dt class="tei tei-notelabel"><a id="note_458" name="note_458" href="#noteref_458">458.</a></dt><dd class="tei tei-notetext">Denis, ii. 134; Zeller, <span class="tei tei-hi"><span style="font-style: italic">Die Phil. der +Griech.</span></span> iii. 1, p. 660.</dd><dt class="tei tei-notelabel"><a id="note_459" name="note_459" href="#noteref_459">459.</a></dt><dd class="tei tei-notetext">D. Chrys. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> vii. 133.</dd><dt class="tei tei-notelabel"><a id="note_460" name="note_460" href="#noteref_460">460.</a></dt><dd class="tei tei-notetext">Juv. vi. 436— + +<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-left: 2.00em; margin-top: 1.00em"> +<div class="tei tei-l" style="text-align: left">Committit vates et comparat; inde Maronem,</div> +<div class="tei tei-l" style="text-align: left">Atque alia parte in trutina suspendit Homerum.</div> +<div class="tei tei-l" style="text-align: left">Cedunt grammatici, vincuntur rhetores—</div> +</div></dd><dt class="tei tei-notelabel"><a id="note_461" name="note_461" href="#noteref_461">461.</a></dt><dd class="tei tei-notetext">Juv. vi. 400 sqq.</dd><dt class="tei tei-notelabel"><a id="note_462" name="note_462" href="#noteref_462">462.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 268.</dd><dt class="tei tei-notelabel"><a id="note_463" name="note_463" href="#noteref_463">463.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 108, 60.</dd><dt class="tei tei-notelabel"><a id="note_464" name="note_464" href="#noteref_464">464.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 427.</dd><dt class="tei tei-notelabel"><a id="note_465" name="note_465" href="#noteref_465">465.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 252.</dd><dt class="tei tei-notelabel"><a id="note_466" name="note_466" href="#noteref_466">466.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 493.</dd><dt class="tei tei-notelabel"><a id="note_467" name="note_467" href="#noteref_467">467.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 528.</dd><dt class="tei tei-notelabel"><a id="note_468" name="note_468" href="#noteref_468">468.</a></dt><dd class="tei tei-notetext">Momms. <span class="tei tei-hi"><span style="font-style: italic">R. Hist.</span></span> ii. 408 (Tr.).</dd><dt class="tei tei-notelabel"><a id="note_469" name="note_469" href="#noteref_469">469.</a></dt><dd class="tei tei-notetext">Liv. vi. 34.</dd><dt class="tei tei-notelabel"><a id="note_470" name="note_470" href="#noteref_470">470.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">Cato Maj.</span></span> c. xx.; Juv. vi. +165, 460.</dd><dt class="tei tei-notelabel"><a id="note_471" name="note_471" href="#noteref_471">471.</a></dt><dd class="tei tei-notetext">Val. Max. ii. 1, 5; Liv. xxxiv. 1, 3; +Marq. i. p. 62.</dd><dt class="tei tei-notelabel"><a id="note_472" name="note_472" href="#noteref_472">472.</a></dt><dd class="tei tei-notetext">Momms. <span class="tei tei-hi"><span style="font-style: italic">R. Hist.</span></span> ii. 408.</dd><dt class="tei tei-notelabel"><a id="note_473" name="note_473" href="#noteref_473">473.</a></dt><dd class="tei tei-notetext">Cic. <span class="tei tei-hi"><span style="font-style: italic">in Verr.</span></span> i. 42, 107.</dd><dt class="tei tei-notelabel"><a id="note_474" name="note_474" href="#noteref_474">474.</a></dt><dd class="tei tei-notetext">Sym. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> vi. 67; cf. Suet. <span class="tei tei-hi"><span style="font-style: italic">Octav.</span></span> +lxiv.; <span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 2677, 4629, 4629, +lanifica, pia, pudica, casta, domiseda.</dd><dt class="tei tei-notelabel"><a id="note_475" name="note_475" href="#noteref_475">475.</a></dt><dd class="tei tei-notetext">Macrob. <span class="tei tei-hi"><span style="font-style: italic">Sat.</span></span> iii. 14, 11.</dd><dt class="tei tei-notelabel"><a id="note_476" name="note_476" href="#noteref_476">476.</a></dt><dd class="tei tei-notetext">Friedl. i. 312; Boissier, <span class="tei tei-hi"><span style="font-style: italic">Rel. Rom.</span></span> +ii. 240.</dd><dt class="tei tei-notelabel"><a id="note_477" name="note_477" href="#noteref_477">477.</a></dt><dd class="tei tei-notetext">Lucr. iv. 1160; Juv. vi. 192.</dd><dt class="tei tei-notelabel"><a id="note_478" name="note_478" href="#noteref_478">478.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">Pomp.</span></span> lv.</dd><dt class="tei tei-notelabel"><a id="note_479" name="note_479" href="#noteref_479">479.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Gram. Ill.</span></span> 16.</dd><dt class="tei tei-notelabel"><a id="note_480" name="note_480" href="#noteref_480">480.</a></dt><dd class="tei tei-notetext">Ov. <span class="tei tei-hi"><span style="font-style: italic">Ars Am.</span></span> ii. 282.</dd><dt class="tei tei-notelabel"><a id="note_481" name="note_481" href="#noteref_481">481.</a></dt><dd class="tei tei-notetext">Mart. xii. 98, 3; cf. Sen. <span class="tei tei-hi"><span style="font-style: italic">Ad Helv.</span></span> +xvii.; <span class="tei tei-hi"><span style="font-style: italic">Ad Marc.</span></span> xvi.</dd><dt class="tei tei-notelabel"><a id="note_482" name="note_482" href="#noteref_482">482.</a></dt><dd class="tei tei-notetext">Claud. <span class="tei tei-hi"><span style="font-style: italic">Laus Serenae</span></span>, 146.</dd><dt class="tei tei-notelabel"><a id="note_483" name="note_483" href="#noteref_483">483.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ad Marc.</span></span> 4.</dd><dt class="tei tei-notelabel"><a id="note_484" name="note_484" href="#noteref_484">484.</a></dt><dd class="tei tei-notetext">Epict. <span class="tei tei-hi"><span style="font-style: italic">Fr.</span></span> liii.</dd><dt class="tei tei-notelabel"><a id="note_485" name="note_485" href="#noteref_485">485.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> iv. 53; cf. Plin. <span class="tei tei-hi"><span style="font-style: italic">H. N.</span></span> +vii. 8, 46.</dd><dt class="tei tei-notelabel"><a id="note_486" name="note_486" href="#noteref_486">486.</a></dt><dd class="tei tei-notetext">Mart. x. 35; vii. 69.</dd><dt class="tei tei-notelabel"><a id="note_487" name="note_487" href="#noteref_487">487.</a></dt><dd class="tei tei-notetext">Sid. Apoll. <span class="tei tei-hi"><span style="font-style: italic">Carm.</span></span> ix. 261.</dd><dt class="tei tei-notelabel"><a id="note_488" name="note_488" href="#noteref_488">488.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.G.</span></span> 4725-31.</dd><dt class="tei tei-notelabel"><a id="note_489" name="note_489" href="#noteref_489">489.</a></dt><dd class="tei tei-notetext">Juv. vi. 403; cf. 434.</dd><dt class="tei tei-notelabel"><a id="note_490" name="note_490" href="#noteref_490">490.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Octav.</span></span> lxxxiv.</dd><dt class="tei tei-notelabel"><a id="note_491" name="note_491" href="#noteref_491">491.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xii. 37, novum sane et +moribus veterum insolitum, feminam +signis Romanis praesidere.</dd><dt class="tei tei-notelabel"><a id="note_492" name="note_492" href="#noteref_492">492.</a></dt><dd class="tei tei-notetext">D. Cass. lxvi. 14; cf. Suet. <span class="tei tei-hi"><span style="font-style: italic">Vesp.</span></span> +xvi.; Krause, <span class="tei tei-hi"><span style="font-style: italic">De Suet. Fontibus</span></span>, p. 75.</dd><dt class="tei tei-notelabel"><a id="note_493" name="note_493" href="#noteref_493">493.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> iii. 33; cf. i. 64; i. 69, +sed femina [<span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> Agrippina] ingens animi +munia ducis per eos dies induit, etc.</dd><dt class="tei tei-notelabel"><a id="note_494" name="note_494" href="#noteref_494">494.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 6000, 4036, 5158, 4643, +5134, 3774, 2417, 4055, 4056, 7207, +3815.</dd><dt class="tei tei-notelabel"><a id="note_495" name="note_495" href="#noteref_495">495.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 3738, 3773, 6992.</dd><dt class="tei tei-notelabel"><a id="note_496" name="note_496" href="#noteref_496">496.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 3740.</dd><dt class="tei tei-notelabel"><a id="note_497" name="note_497" href="#noteref_497">497.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Galba</span></span>, v.</dd><dt class="tei tei-notelabel"><a id="note_498" name="note_498" href="#noteref_498">498.</a></dt><dd class="tei tei-notetext">Lamprid. <span class="tei tei-hi"><span style="font-style: italic">Heliogab.</span></span> iv.; cf. Lamprid. +<span class="tei tei-hi"><span style="font-style: italic">Aurelian.</span></span> xlix.</dd><dt class="tei tei-notelabel"><a id="note_499" name="note_499" href="#noteref_499">499.</a></dt><dd class="tei tei-notetext">Mau, <span class="tei tei-hi"><span style="font-style: italic">Pompeii</span></span> (Kelsey Tr.), p. 479.</dd><dt class="tei tei-notelabel"><a id="note_500" name="note_500" href="#noteref_500">500.</a></dt><dd class="tei tei-notetext">Juv. ii. 31; iv. 34; xiii. 38; vi. +394; vii. 194.</dd><dt class="tei tei-notelabel"><a id="note_501" name="note_501" href="#noteref_501">501.</a></dt><dd class="tei tei-notetext">Liv. xxix. 14.</dd><dt class="tei tei-notelabel"><a id="note_502" name="note_502" href="#noteref_502">502.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xxxix. 8; cf. Lafaye, <span class="tei tei-hi"><span style="font-style: italic">Culte des +Div. d’Alexandrie</span></span>, c. iii.</dd><dt class="tei tei-notelabel"><a id="note_503" name="note_503" href="#noteref_503">503.</a></dt><dd class="tei tei-notetext">Apul. <span class="tei tei-hi"><span style="font-style: italic">Met.</span></span> xi. 817; Suet. <span class="tei tei-hi"><span style="font-style: italic">Octav.</span></span> +xciii.; D. Cass. liii. 2.</dd><dt class="tei tei-notelabel"><a id="note_504" name="note_504" href="#noteref_504">504.</a></dt><dd class="tei tei-notetext">Catull. x. 26; Tibull. i. 3, 23; cf. +Juv. xiii. 93.</dd><dt class="tei tei-notelabel"><a id="note_505" name="note_505" href="#noteref_505">505.</a></dt><dd class="tei tei-notetext">Ov. <span class="tei tei-hi"><span style="font-style: italic">Ars Am.</span></span> i. 77.</dd><dt class="tei tei-notelabel"><a id="note_506" name="note_506" href="#noteref_506">506.</a></dt><dd class="tei tei-notetext">Friedl. <span class="tei tei-hi"><span style="font-style: italic">Sittengesch.</span></span> i. 347.</dd><dt class="tei tei-notelabel"><a id="note_507" name="note_507" href="#noteref_507">507.</a></dt><dd class="tei tei-notetext">Juv. vi. 547.</dd><dt class="tei tei-notelabel"><a id="note_508" name="note_508" href="#noteref_508">508.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> v. 2, 4; Juv. xiv. 97.</dd><dt class="tei tei-notelabel"><a id="note_509" name="note_509" href="#noteref_509">509.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Fr.</span></span> 42 (in Aug. <span class="tei tei-hi"><span style="font-style: italic">De Civ. Dei</span></span>, +vi. 11), victi victoribus leges dederunt.</dd><dt class="tei tei-notelabel"><a id="note_510" name="note_510" href="#noteref_510">510.</a></dt><dd class="tei tei-notetext">Cf. Meriv. vi. 6.</dd><dt class="tei tei-notelabel"><a id="note_511" name="note_511" href="#noteref_511">511.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Claud.</span></span> xxv.</dd><dt class="tei tei-notelabel"><a id="note_512" name="note_512" href="#noteref_512">512.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> i. 22; Duruy, iv. 505.</dd><dt class="tei tei-notelabel"><a id="note_513" name="note_513" href="#noteref_513">513.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Dom.</span></span> xv.; D. Cass. lxvii. +14; Ren. <span class="tei tei-hi"><span style="font-style: italic">Les Év.</span></span> p. 228.</dd><dt class="tei tei-notelabel"><a id="note_514" name="note_514" href="#noteref_514">514.</a></dt><dd class="tei tei-notetext">Juv. xiv. 96; vi. 544; iii. 15; +Ren. <span class="tei tei-hi"><span style="font-style: italic">Les Év.</span></span> p. 234.</dd><dt class="tei tei-notelabel"><a id="note_515" name="note_515" href="#noteref_515">515.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xiii. 32.</dd><dt class="tei tei-notelabel"><a id="note_516" name="note_516" href="#noteref_516">516.</a></dt><dd class="tei tei-notetext">Friedl. <span class="tei tei-hi"><span style="font-style: italic">Sittengesch.</span></span> i. p. 332; cf. Plin. +<span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> vii. 24.</dd><dt class="tei tei-notelabel"><a id="note_517" name="note_517" href="#noteref_517">517.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Ill. Gram.</span></span> xvi.</dd><dt class="tei tei-notelabel"><a id="note_518" name="note_518" href="#noteref_518">518.</a></dt><dd class="tei tei-notetext">Friedl. i. 314; <span class="tei tei-hi"><span style="font-style: italic">Inscr. Or.</span></span> 2656, +2668, 4803.</dd><dt class="tei tei-notelabel"><a id="note_519" name="note_519" href="#noteref_519">519.</a></dt><dd class="tei tei-notetext">Mart. iv. 13— + +<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-left: 2.00em; margin-top: 1.00em"> +<div class="tei tei-l" style="text-align: left">Diligat illa senem quondam: sed et ipsa marito,</div> +<div class="tei tei-l" style="text-align: left">Tunc quoque cum fuerit, non videatur anus.</div> +</div> + +Plut. <span class="tei tei-hi"><span style="font-style: italic">Conj. Praec.</span></span> xliv. xxxiv.; Plin. +<span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> iv. 19; vi. 4; vii. 5.</dd><dt class="tei tei-notelabel"><a id="note_520" name="note_520" href="#noteref_520">520.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Fr.</span></span> xiii. de Matrimonio, +formosus assecla et procurator calamistratus, +etc., sub quibus nominibus adulteri +delitescunt; cf. S. Hieron. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 54, +§ 13. S. Jerome is evidently imitating +Seneca; cf. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> 639, Mart. v. +61.</dd><dt class="tei tei-notelabel"><a id="note_521" name="note_521" href="#noteref_521">521.</a></dt><dd class="tei tei-notetext">Juv. vi. 460; Sen. <span class="tei tei-hi"><span style="font-style: italic">Fr.</span></span> 51.</dd><dt class="tei tei-notelabel"><a id="note_522" name="note_522" href="#noteref_522">522.</a></dt><dd class="tei tei-notetext">Philostr. <span class="tei tei-hi"><span style="font-style: italic">Apoll. Tyan.</span></span> iii. 35, Luc. +<span class="tei tei-hi"><span style="font-style: italic">Alex.</span></span> 44.</dd><dt class="tei tei-notelabel"><a id="note_523" name="note_523" href="#noteref_523">523.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> i. 81, erat Othoni celebre +convivium primoribus feminis virisque. +D. Cass. lx. 7.</dd><dt class="tei tei-notelabel"><a id="note_524" name="note_524" href="#noteref_524">524.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Calig.</span></span> xxxvi.</dd><dt class="tei tei-notelabel"><a id="note_525" name="note_525" href="#noteref_525">525.</a></dt><dd class="tei tei-notetext">Ov. <span class="tei tei-hi"><span style="font-style: italic">Ars Am.</span></span> i. 67, Friedl. i. 281.</dd><dt class="tei tei-notelabel"><a id="note_526" name="note_526" href="#noteref_526">526.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Germ.</span></span> 19, nec corrumpere et +corrumpi saeculum vocatur.</dd><dt class="tei tei-notelabel"><a id="note_527" name="note_527" href="#noteref_527">527.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Octav.</span></span> xliv.</dd><dt class="tei tei-notelabel"><a id="note_528" name="note_528" href="#noteref_528">528.</a></dt><dd class="tei tei-notetext">Ov. <span class="tei tei-hi"><span style="font-style: italic">Ars Am.</span></span> i. 139— + +<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-left: 2.00em; margin-top: 1.00em"> +<div class="tei tei-l" style="text-align: left">Proximus a domina, nullo prohibente, sedeto.</div> +</div></dd><dt class="tei tei-notelabel"><a id="note_529" name="note_529" href="#noteref_529">529.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Trist.</span></span> ii. 503— + +<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-left: 2.00em; margin-top: 1.00em"> +<div class="tei tei-l" style="text-align: left">Nec satis incestis temerari vocibus aures:</div> +<div class="tei tei-l" style="text-align: left; margin-left: 2.00em">Adsuescunt oculi multa pudenda pati.</div> +</div> + +Cf. 515.</dd><dt class="tei tei-notelabel"><a id="note_530" name="note_530" href="#noteref_530">530.</a></dt><dd class="tei tei-notetext">Mart. iii. 86 says of his poems— + +<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-left: 2.00em; margin-top: 1.00em"> +<div class="tei tei-l" style="text-align: left">Non sunt haec mimis improbiora: lege.</div> +</div></dd><dt class="tei tei-notelabel"><a id="note_531" name="note_531" href="#noteref_531">531.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Octav.</span></span> xliv.</dd><dt class="tei tei-notelabel"><a id="note_532" name="note_532" href="#noteref_532">532.</a></dt><dd class="tei tei-notetext">Juv. vi. 62.</dd><dt class="tei tei-notelabel"><a id="note_533" name="note_533" href="#noteref_533">533.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Dom.</span></span> vii.; <span class="tei tei-hi"><span style="font-style: italic">Tib.</span></span> xxxiv.</dd><dt class="tei tei-notelabel"><a id="note_534" name="note_534" href="#noteref_534">534.</a></dt><dd class="tei tei-notetext">D. Cass. lx. 22, 28.</dd><dt class="tei tei-notelabel"><a id="note_535" name="note_535" href="#noteref_535">535.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Dom.</span></span> iii.; D. Cass. lxvii. 3.</dd><dt class="tei tei-notelabel"><a id="note_536" name="note_536" href="#noteref_536">536.</a></dt><dd class="tei tei-notetext">Capitol. <span class="tei tei-hi"><span style="font-style: italic">M. Anton.</span></span> xix.</dd><dt class="tei tei-notelabel"><a id="note_537" name="note_537" href="#noteref_537">537.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xxiii. mores matronarum conposuit +diffluentes, etc.</dd><dt class="tei tei-notelabel"><a id="note_538" name="note_538" href="#noteref_538">538.</a></dt><dd class="tei tei-notetext">Juv. vi. 281.</dd><dt class="tei tei-notelabel"><a id="note_539" name="note_539" href="#noteref_539">539.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Vesp.</span></span> xi. auctor senatui fuit +decernendi ut quae se alieno servo +junxisset ancilla haberetur; cf. Mart. +vi. 39; <span class="tei tei-hi"><span style="font-style: italic">C. Th.</span></span> iv. 9, 1.</dd><dt class="tei tei-notelabel"><a id="note_540" name="note_540" href="#noteref_540">540.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 2669, 4653, 7383.</dd><dt class="tei tei-notelabel"><a id="note_541" name="note_541" href="#noteref_541">541.</a></dt><dd class="tei tei-notetext">Momms. <span class="tei tei-hi"><span style="font-style: italic">R. H.</span></span> ii. 414 sqq.</dd><dt class="tei tei-notelabel"><a id="note_542" name="note_542" href="#noteref_542">542.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 469; cf. Plut. <span class="tei tei-hi"><span style="font-style: italic">Cato</span></span>, xxiii.</dd><dt class="tei tei-notelabel"><a id="note_543" name="note_543" href="#noteref_543">543.</a></dt><dd class="tei tei-notetext">Mahaffy, <span class="tei tei-hi"><span style="font-style: italic">Greek World under +Roman Sway</span></span>, p. 127.</dd><dt class="tei tei-notelabel"><a id="note_544" name="note_544" href="#noteref_544">544.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Octav.</span></span> 89; <span class="tei tei-hi"><span style="font-style: italic">Tib.</span></span> 21.</dd><dt class="tei tei-notelabel"><a id="note_545" name="note_545" href="#noteref_545">545.</a></dt><dd class="tei tei-notetext">Id. <span class="tei tei-hi"><span style="font-style: italic">Tib.</span></span> 71, sermone Graeco, quanquam +alioquin promptus et facilis, non +tamen usquequaque usus est.</dd><dt class="tei tei-notelabel"><a id="note_546" name="note_546" href="#noteref_546">546.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Calig.</span></span> xxi. xxxiv.</dd><dt class="tei tei-notelabel"><a id="note_547" name="note_547" href="#noteref_547">547.</a></dt><dd class="tei tei-notetext">Mahaffy, <span class="tei tei-hi"><span style="font-style: italic">The Greek World</span></span>, p. 255.</dd><dt class="tei tei-notelabel"><a id="note_548" name="note_548" href="#noteref_548">548.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Claud.</span></span> xlii.</dd><dt class="tei tei-notelabel"><a id="note_549" name="note_549" href="#noteref_549">549.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xxv.</dd><dt class="tei tei-notelabel"><a id="note_550" name="note_550" href="#noteref_550">550.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xlii.</dd><dt class="tei tei-notelabel"><a id="note_551" name="note_551" href="#noteref_551">551.</a></dt><dd class="tei tei-notetext">Id. <span class="tei tei-hi"><span style="font-style: italic">Nero</span></span>, lv. erat illi aeternitatis +perpetuaeque famae cupido. Cf. xxiv.</dd><dt class="tei tei-notelabel"><a id="note_552" name="note_552" href="#noteref_552">552.</a></dt><dd class="tei tei-notetext">Id. <span class="tei tei-hi"><span style="font-style: italic">Vesp.</span></span> xviii.</dd><dt class="tei tei-notelabel"><a id="note_553" name="note_553" href="#noteref_553">553.</a></dt><dd class="tei tei-notetext">Id. <span class="tei tei-hi"><span style="font-style: italic">Dom.</span></span> xx.</dd><dt class="tei tei-notelabel"><a id="note_554" name="note_554" href="#noteref_554">554.</a></dt><dd class="tei tei-notetext">And many in the first century, +Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> iv. 3; viii. 4, 1; Friedl. iii. 360; +Martha, <span class="tei tei-hi"><span style="font-style: italic">Les Moralistes sous l’Empire +Rom.</span></span> p. 267; Teuffel, <span class="tei tei-hi"><span style="font-style: italic">R. Lit.</span></span> § 342; +Mackail, <span class="tei tei-hi"><span style="font-style: italic">R. Lit.</span></span> 232.</dd><dt class="tei tei-notelabel"><a id="note_555" name="note_555" href="#noteref_555">555.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">Cato</span></span>, c. xxii.; Claud. <span class="tei tei-hi"><span style="font-style: italic">In +Eutrop.</span></span> ii. 137, 339.</dd><dt class="tei tei-notelabel"><a id="note_556" name="note_556" href="#noteref_556">556.</a></dt><dd class="tei tei-notetext">Juv. iii. 85.</dd><dt class="tei tei-notelabel"><a id="note_557" name="note_557" href="#noteref_557">557.</a></dt><dd class="tei tei-notetext">Juv. iii. 62 sqq.</dd><dt class="tei tei-notelabel"><a id="note_558" name="note_558" href="#noteref_558">558.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> iii. 69-77.</dd><dt class="tei tei-notelabel"><a id="note_559" name="note_559" href="#noteref_559">559.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> i. 104.</dd><dt class="tei tei-notelabel"><a id="note_560" name="note_560" href="#noteref_560">560.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> iii. 72, viscera magnarum +domuum dominique futuri.</dd><dt class="tei tei-notelabel"><a id="note_561" name="note_561" href="#noteref_561">561.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> iii. 60.</dd><dt class="tei tei-notelabel"><a id="note_562" name="note_562" href="#noteref_562">562.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Ill. Gram.</span></span> i. ii. antiquissimi +doctorum qui iidem et poëtae et semigraeci +erant (Livium et Ennium dico), +etc.; Strab. vi. 3, 5; A. Gell. xvii. 17, i.</dd><dt class="tei tei-notelabel"><a id="note_563" name="note_563" href="#noteref_563">563.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Ill. Gram.</span></span> iv.</dd><dt class="tei tei-notelabel"><a id="note_564" name="note_564" href="#noteref_564">564.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xx. xix. xvi. xv.</dd><dt class="tei tei-notelabel"><a id="note_565" name="note_565" href="#noteref_565">565.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Ill. Gram.</span></span> xiii. Staberius ... +emptus de catasta.</dd><dt class="tei tei-notelabel"><a id="note_566" name="note_566" href="#noteref_566">566.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xiii.</dd><dt class="tei tei-notelabel"><a id="note_567" name="note_567" href="#noteref_567">567.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xviii. xxiii.</dd><dt class="tei tei-notelabel"><a id="note_568" name="note_568" href="#noteref_568">568.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xxiii.</dd><dt class="tei tei-notelabel"><a id="note_569" name="note_569" href="#noteref_569">569.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xvii.; cf. Quintilian, iv. Prooem. +2; cf. Juv. viii. 186-97.</dd><dt class="tei tei-notelabel"><a id="note_570" name="note_570" href="#noteref_570">570.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">H. N.</span></span> xxix. 17.</dd><dt class="tei tei-notelabel"><a id="note_571" name="note_571" href="#noteref_571">571.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Jul. Caes.</span></span> xlii.</dd><dt class="tei tei-notelabel"><a id="note_572" name="note_572" href="#noteref_572">572.</a></dt><dd class="tei tei-notetext">D. Cass. liii. 30; Plin. <span class="tei tei-hi"><span style="font-style: italic">H. N.</span></span> xxix. +4; <span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 2983.</dd><dt class="tei tei-notelabel"><a id="note_573" name="note_573" href="#noteref_573">573.</a></dt><dd class="tei tei-notetext">Juv. x. 221; Petron. 42; D. Cass. +lxxi. 33; lxix. 22; Mart. ii. 16; v. 9; +vi. 31; vi. 53; Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xi. 31, 35.</dd><dt class="tei tei-notelabel"><a id="note_574" name="note_574" href="#noteref_574">574.</a></dt><dd class="tei tei-notetext">Mart. i. 31; i. 48; viii. 74.</dd><dt class="tei tei-notelabel"><a id="note_575" name="note_575" href="#noteref_575">575.</a></dt><dd class="tei tei-notetext">Friedl. <span class="tei tei-hi"><span style="font-style: italic">Sittengesch.</span></span> i. 231.</dd><dt class="tei tei-notelabel"><a id="note_576" name="note_576" href="#noteref_576">576.</a></dt><dd class="tei tei-notetext">Epict. ii. 23, 30, 27.</dd><dt class="tei tei-notelabel"><a id="note_577" name="note_577" href="#noteref_577">577.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Otho</span></span>, iv. vi.</dd><dt class="tei tei-notelabel"><a id="note_578" name="note_578" href="#noteref_578">578.</a></dt><dd class="tei tei-notetext">Id. <span class="tei tei-hi"><span style="font-style: italic">Dom.</span></span> xiv. xv.; cf. <span class="tei tei-hi"><span style="font-style: italic">Tib.</span></span> xiv.; +<span class="tei tei-hi"><span style="font-style: italic">Nero</span></span>, xxxvi.</dd><dt class="tei tei-notelabel"><a id="note_579" name="note_579" href="#noteref_579">579.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xvi. 14.</dd><dt class="tei tei-notelabel"><a id="note_580" name="note_580" href="#noteref_580">580.</a></dt><dd class="tei tei-notetext">Juv. iii. 100.</dd><dt class="tei tei-notelabel"><a id="note_581" name="note_581" href="#noteref_581">581.</a></dt><dd class="tei tei-notetext">Luc. <span class="tei tei-hi"><span style="font-style: italic">De Merc. Cond.</span></span> c. 16, 19.</dd><dt class="tei tei-notelabel"><a id="note_582" name="note_582" href="#noteref_582">582.</a></dt><dd class="tei tei-notetext">Mart. i. 104, ii. 68.</dd><dt class="tei tei-notelabel"><a id="note_583" name="note_583" href="#noteref_583">583.</a></dt><dd class="tei tei-notetext">Juv. i. 100; v. 17; Mart. xii. 18— + +<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-left: 2.00em; margin-top: 1.00em"> +<div class="tei tei-l" style="text-align: left">Dum per limina te potentiorum</div> +<div class="tei tei-l" style="text-align: left; margin-left: 2.00em">Sudatrix toga ventilat, etc.;</div> +</div> + +iii. 7, 36; Suet. <span class="tei tei-hi"><span style="font-style: italic">Nero</span></span>, xvi; <span class="tei tei-hi"><span style="font-style: italic">Dom.</span></span> vii.</dd><dt class="tei tei-notelabel"><a id="note_584" name="note_584" href="#noteref_584">584.</a></dt><dd class="tei tei-notetext">Mart. ii. 79; Juv. v. 17.</dd><dt class="tei tei-notelabel"><a id="note_585" name="note_585" href="#noteref_585">585.</a></dt><dd class="tei tei-notetext">Juv. i. 100— + +<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-left: 2.00em; margin-top: 1.00em"> +<div class="tei tei-l" style="text-align: left; margin-left: 6.00em">Jubet a praecone vocari</div> +<div class="tei tei-l" style="text-align: left">Ipsos Trojugenas.</div> +</div></dd><dt class="tei tei-notelabel"><a id="note_586" name="note_586" href="#noteref_586">586.</a></dt><dd class="tei tei-notetext">Mart. ii. 43; iii. 38, 12, pallet cetera +turba fame; Juv. iii. 153, 161; xi. 40.</dd><dt class="tei tei-notelabel"><a id="note_587" name="note_587" href="#noteref_587">587.</a></dt><dd class="tei tei-notetext">Momms. <span class="tei tei-hi"><span style="font-style: italic">R. H.</span></span> ii. 374 (Tr.).</dd><dt class="tei tei-notelabel"><a id="note_588" name="note_588" href="#noteref_588">588.</a></dt><dd class="tei tei-notetext">Mart. iv. 5; v. 56— + +<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-left: 2.00em; margin-top: 1.00em"> +<div class="tei tei-l" style="text-align: left">Artes discere vult pecuniosas?</div> +<div class="tei tei-l" style="text-align: left">Fac discat citharoedus aut choraules.</div> +<div class="tei tei-l" style="text-align: left">Si duri puer ingeni videtur,</div> +<div class="tei tei-l" style="text-align: left">Praeconem facias, vel architectum;</div> +</div> + +Juv. vii. 104; x. 226; Petron. 46, +destinavi illum artificii docere, aut +tonstreinum aut praeconem etc.</dd><dt class="tei tei-notelabel"><a id="note_589" name="note_589" href="#noteref_589">589.</a></dt><dd class="tei tei-notetext">Juv. vii. 38 sqq.</dd><dt class="tei tei-notelabel"><a id="note_590" name="note_590" href="#noteref_590">590.</a></dt><dd class="tei tei-notetext">Mart. ii. 43; iv. 40; v. 42, quas +dederis, solas semper habebis opes.</dd><dt class="tei tei-notelabel"><a id="note_591" name="note_591" href="#noteref_591">591.</a></dt><dd class="tei tei-notetext">Juv. vii. 104.</dd><dt class="tei tei-notelabel"><a id="note_592" name="note_592" href="#noteref_592">592.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> vii. 180.</dd><dt class="tei tei-notelabel"><a id="note_593" name="note_593" href="#noteref_593">593.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> vii. ad fin.</dd><dt class="tei tei-notelabel"><a id="note_594" name="note_594" href="#noteref_594">594.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> vii. 121 sqq.</dd><dt class="tei tei-notelabel"><a id="note_595" name="note_595" href="#noteref_595">595.</a></dt><dd class="tei tei-notetext">Juv. iii. 182; Martha, <span class="tei tei-hi"><span style="font-style: italic">Moralistes +sous l’Emp.</span></span> p. 400.</dd><dt class="tei tei-notelabel"><a id="note_596" name="note_596" href="#noteref_596">596.</a></dt><dd class="tei tei-notetext">Mart. ii. 57.</dd><dt class="tei tei-notelabel"><a id="note_597" name="note_597" href="#noteref_597">597.</a></dt><dd class="tei tei-notetext">Juv. vi. 353.</dd><dt class="tei tei-notelabel"><a id="note_598" name="note_598" href="#noteref_598">598.</a></dt><dd class="tei tei-notetext">Petron. 116, in hac urbe nemo +liberos tollit ... aut captantur aut +captant.</dd><dt class="tei tei-notelabel"><a id="note_599" name="note_599" href="#noteref_599">599.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">e.g.</span></span> Regulus, Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> ii. 20.</dd><dt class="tei tei-notelabel"><a id="note_600" name="note_600" href="#noteref_600">600.</a></dt><dd class="tei tei-notetext">Juv. xii. 100; i. 36; Mart. v. 39; +Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> ii, 20; Petron. 140.</dd><dt class="tei tei-notelabel"><a id="note_601" name="note_601" href="#noteref_601">601.</a></dt><dd class="tei tei-notetext">Juv. i. 112; Petron. 88, pecuniae +cupiditas haec tropica instituit.</dd><dt class="tei tei-notelabel"><a id="note_602" name="note_602" href="#noteref_602">602.</a></dt><dd class="tei tei-notetext">Juv. iii. 164.</dd><dt class="tei tei-notelabel"><a id="note_603" name="note_603" href="#noteref_603">603.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 131, 103; i. 26; iv. 98; Mart. +ii. 29, iii. 29; v. 13, 35.</dd><dt class="tei tei-notelabel"><a id="note_604" name="note_604" href="#noteref_604">604.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Octav.</span></span> xliii.-v.; <span class="tei tei-hi"><span style="font-style: italic">Calig.</span></span> xviii.; +<span class="tei tei-hi"><span style="font-style: italic">Claud.</span></span> xxi; <span class="tei tei-hi"><span style="font-style: italic">Nero</span></span>, xi. xii.; <span class="tei tei-hi"><span style="font-style: italic">Titus</span></span>, vii.; +<span class="tei tei-hi"><span style="font-style: italic">Dom.</span></span> iv.; D. Cass. 65. 25; Spart. +<span class="tei tei-hi"><span style="font-style: italic">Hadr.</span></span> vii. D. Cass. 68. 10, 15; +Capitol. <span class="tei tei-hi"><span style="font-style: italic">M. Anton.</span></span> vi.; but cp. Suet. +<span class="tei tei-hi"><span style="font-style: italic">Tib.</span></span> xlvii.; Tac. <span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> ii 62, D. Cass. +66. 15; Suet. <span class="tei tei-hi"><span style="font-style: italic">Octav.</span></span> xliv.; D. Cass. +54. 2; 68. 2; Capitol. <span class="tei tei-hi"><span style="font-style: italic">Anton. P.</span></span> xii.</dd><dt class="tei tei-notelabel"><a id="note_605" name="note_605" href="#noteref_605">605.</a></dt><dd class="tei tei-notetext">Victor. <span class="tei tei-hi"><span style="font-style: italic">Epit.</span></span> 12; Spart. <span class="tei tei-hi"><span style="font-style: italic">Hadr.</span></span> vii. +§ 12; Capitol. <span class="tei tei-hi"><span style="font-style: italic">M. Anton.</span></span> xxvi.; <span class="tei tei-hi"><span style="font-style: italic">Ant. +P.</span></span> viii.; D. Cass. 68. 5; <span class="tei tei-hi"><span style="font-style: italic">Orelli Henz.</span></span> +4365, 7244; Friedländer, <span class="tei tei-hi"><span style="font-style: italic">Petron. Einleit.</span></span> +49; Duruy, v. 429; iv. 787; Boissier, +<span class="tei tei-hi"><span style="font-style: italic">Rel. Rom.</span></span> ii. 208; cf. Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> ix. 30.</dd><dt class="tei tei-notelabel"><a id="note_606" name="note_606" href="#noteref_606">606.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xiv. 62; ii. 47, 48.</dd><dt class="tei tei-notelabel"><a id="note_607" name="note_607" href="#noteref_607">607.</a></dt><dd class="tei tei-notetext">Salv. <span class="tei tei-hi"><span style="font-style: italic">De Gub. Dei</span></span>, v. 30; <span class="tei tei-hi"><span style="font-style: italic">Ad +Eccles.</span></span> iv. 22.</dd><dt class="tei tei-notelabel"><a id="note_608" name="note_608" href="#noteref_608">608.</a></dt><dd class="tei tei-notetext">On the Augustales <span class="tei tei-hi"><span style="font-style: italic">v.</span></span> <span class="tei tei-hi"><span style="font-style: italic">Orell. Henz.</span></span> +ii. p. 197; iii. p. 427; Friedländer, +<span class="tei tei-hi"><span style="font-style: italic">Cena Trim. Einl.</span></span> p. 39; Marq. <span class="tei tei-hi"><span style="font-style: italic">Röm. +Staatsverw.</span></span> i. 513 sqq.; Nessling, <span class="tei tei-hi"><span style="font-style: italic">De +Seviris Augustalibus.</span></span></dd><dt class="tei tei-notelabel"><a id="note_609" name="note_609" href="#noteref_609">609.</a></dt><dd class="tei tei-notetext">v. 13, 6, et libertinas arca flagellat +opes; cf. Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 27, § 5, patrimonium +libertini.</dd><dt class="tei tei-notelabel"><a id="note_610" name="note_610" href="#noteref_610">610.</a></dt><dd class="tei tei-notetext">Petron. <span class="tei tei-hi"><span style="font-style: italic">Sat.</span></span> 48.</dd><dt class="tei tei-notelabel"><a id="note_611" name="note_611" href="#noteref_611">611.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xiii. 27, si separarentur +libertini manifestam fore penuriam +ingenuorum.</dd><dt class="tei tei-notelabel"><a id="note_612" name="note_612" href="#noteref_612">612.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Paneg.</span></span> 88.</dd><dt class="tei tei-notelabel"><a id="note_613" name="note_613" href="#noteref_613">613.</a></dt><dd class="tei tei-notetext">Id. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> vii. 29; viii 6.</dd><dt class="tei tei-notelabel"><a id="note_614" name="note_614" href="#noteref_614">614.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Germ.</span></span> 25, liberti non multum +supra servos sunt, raro aliquod momentum +in domo, nunquam in civitate.</dd><dt class="tei tei-notelabel"><a id="note_615" name="note_615" href="#noteref_615">615.</a></dt><dd class="tei tei-notetext">Mart. ii. 29; iii. 29; xi. 37; iii. +82; v. 14.</dd><dt class="tei tei-notelabel"><a id="note_616" name="note_616" href="#noteref_616">616.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Ill. Gram.</span></span> xiii., xvii., xx.; cf. +Marq. <span class="tei tei-hi"><span style="font-style: italic">Priv.</span></span> i. 158.</dd><dt class="tei tei-notelabel"><a id="note_617" name="note_617" href="#noteref_617">617.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 47, § 1; <span class="tei tei-hi"><span style="font-style: italic">De Clem.</span></span> i. 18, +3; <span class="tei tei-hi"><span style="font-style: italic">De Ben.</span></span> iii. 21; <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 77, § 31; Plin. +<span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> viii. 16, 1; iii. 19, 7; ii. 17, 9; +cf. Juv. xiv. 16.</dd><dt class="tei tei-notelabel"><a id="note_618" name="note_618" href="#noteref_618">618.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 47, servi sunt, immo +humiles amici. Cf. Macrob. <span class="tei tei-hi"><span style="font-style: italic">Sat.</span></span> i. +11, 12; Eurip. <span class="tei tei-hi"><span style="font-style: italic">Ion</span></span>, 854; <span class="tei tei-hi"><span style="font-style: italic">Helen.</span></span> 730; +Wallon, <span class="tei tei-hi"><span style="font-style: italic">L’Esclav.</span></span> iii. 22.</dd><dt class="tei tei-notelabel"><a id="note_619" name="note_619" href="#noteref_619">619.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">v.</span></span> supra, <a href="#Pg92" class="tei tei-ref">p. 92</a>.</dd><dt class="tei tei-notelabel"><a id="note_620" name="note_620" href="#noteref_620">620.</a></dt><dd class="tei tei-notetext">D. Cass. 69. 16; <span class="tei tei-hi"><span style="font-style: italic">C. Th.</span></span> xiii. 1, 21; +Friedl. <span class="tei tei-hi"><span style="font-style: italic">Sittengesch.</span></span> i 197.</dd><dt class="tei tei-notelabel"><a id="note_621" name="note_621" href="#noteref_621">621.</a></dt><dd class="tei tei-notetext">Juv. xiv. 270.</dd><dt class="tei tei-notelabel"><a id="note_622" name="note_622" href="#noteref_622">622.</a></dt><dd class="tei tei-notetext">Juv. iii. 32.</dd><dt class="tei tei-notelabel"><a id="note_623" name="note_623" href="#noteref_623">623.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Vesp.</span></span> xxiii.</dd><dt class="tei tei-notelabel"><a id="note_624" name="note_624" href="#noteref_624">624.</a></dt><dd class="tei tei-notetext">Stat. <span class="tei tei-hi"><span style="font-style: italic">Silv.</span></span> iii. 3, 83, Tu toties +mutata ducum juga rite tulisti Integer, etc.</dd><dt class="tei tei-notelabel"><a id="note_625" name="note_625" href="#noteref_625">625.</a></dt><dd class="tei tei-notetext">Juv. iii. 153, Nil habet infelix +paupertas durius in se, Quam quod +ridiculos homines facit; 164.</dd><dt class="tei tei-notelabel"><a id="note_626" name="note_626" href="#noteref_626">626.</a></dt><dd class="tei tei-notetext">Id. i. 104.</dd><dt class="tei tei-notelabel"><a id="note_627" name="note_627" href="#noteref_627">627.</a></dt><dd class="tei tei-notetext">Id. i. 26; iv. 108.</dd><dt class="tei tei-notelabel"><a id="note_628" name="note_628" href="#noteref_628">628.</a></dt><dd class="tei tei-notetext">Juv. iii. 173.</dd><dt class="tei tei-notelabel"><a id="note_629" name="note_629" href="#noteref_629">629.</a></dt><dd class="tei tei-notetext">Id. iv. 5, 23; vii. 180.</dd><dt class="tei tei-notelabel"><a id="note_630" name="note_630" href="#noteref_630">630.</a></dt><dd class="tei tei-notetext">Id. xiv. 91, Ut spado vincebat +Capitolia nostra Posides; cf. Suet. +<span class="tei tei-hi"><span style="font-style: italic">Claud.</span></span> xxviii.; Plin. <span class="tei tei-hi"><span style="font-style: italic">H. N.</span></span> xxxi. 2.</dd><dt class="tei tei-notelabel"><a id="note_631" name="note_631" href="#noteref_631">631.</a></dt><dd class="tei tei-notetext">Juv. iii. 34 sqq.</dd><dt class="tei tei-notelabel"><a id="note_632" name="note_632" href="#noteref_632">632.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xi. 37; xii. 25, 65; +xi. 29; Suet. <span class="tei tei-hi"><span style="font-style: italic">Octav.</span></span> lxvii.; D. Cass. +lix. 29.</dd><dt class="tei tei-notelabel"><a id="note_633" name="note_633" href="#noteref_633">633.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Jul. Caes.</span></span> lxxvi.; cf. Friedl. +<span class="tei tei-hi"><span style="font-style: italic">Sittengesch.</span></span> i. 56 sqq.</dd><dt class="tei tei-notelabel"><a id="note_634" name="note_634" href="#noteref_634">634.</a></dt><dd class="tei tei-notetext">For such a career cf. <span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 6344.</dd><dt class="tei tei-notelabel"><a id="note_635" name="note_635" href="#noteref_635">635.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Octav.</span></span> lxvii.</dd><dt class="tei tei-notelabel"><a id="note_636" name="note_636" href="#noteref_636">636.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> iv. 6.</dd><dt class="tei tei-notelabel"><a id="note_637" name="note_637" href="#noteref_637">637.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xiv. 39.</dd><dt class="tei tei-notelabel"><a id="note_638" name="note_638" href="#noteref_638">638.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Nero</span></span>, xxiii.</dd><dt class="tei tei-notelabel"><a id="note_639" name="note_639" href="#noteref_639">639.</a></dt><dd class="tei tei-notetext">D. Cass. lxiv. 3; Suet. <span class="tei tei-hi"><span style="font-style: italic">Galba</span></span>, xiv.; +Plut. <span class="tei tei-hi"><span style="font-style: italic">Galba</span></span>, c. 17.</dd><dt class="tei tei-notelabel"><a id="note_640" name="note_640" href="#noteref_640">640.</a></dt><dd class="tei tei-notetext">D. Cass. lii. 25; Tac. <span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> i. 58, +Vitellius ministeria principatus per +libertos agi solita in equites Romanos +disponit.</dd><dt class="tei tei-notelabel"><a id="note_641" name="note_641" href="#noteref_641">641.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Vitell.</span></span> xii.</dd><dt class="tei tei-notelabel"><a id="note_642" name="note_642" href="#noteref_642">642.</a></dt><dd class="tei tei-notetext">Id. <span class="tei tei-hi"><span style="font-style: italic">Vesp.</span></span> xvi.</dd><dt class="tei tei-notelabel"><a id="note_643" name="note_643" href="#noteref_643">643.</a></dt><dd class="tei tei-notetext">Id. <span class="tei tei-hi"><span style="font-style: italic">Dom.</span></span> vii. quaedam ex maximis +officiis inter libertinos equitesque communicavit.</dd><dt class="tei tei-notelabel"><a id="note_644" name="note_644" href="#noteref_644">644.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Paneg.</span></span> 88.</dd><dt class="tei tei-notelabel"><a id="note_645" name="note_645" href="#noteref_645">645.</a></dt><dd class="tei tei-notetext">Spart. <span class="tei tei-hi"><span style="font-style: italic">Hadr.</span></span> iv., xxi.; Macé, +<span class="tei tei-hi"><span style="font-style: italic">Suétone</span></span>, p. 91.</dd><dt class="tei tei-notelabel"><a id="note_646" name="note_646" href="#noteref_646">646.</a></dt><dd class="tei tei-notetext">Capitol. <span class="tei tei-hi"><span style="font-style: italic">Ant. P.</span></span> vi., xi.</dd><dt class="tei tei-notelabel"><a id="note_647" name="note_647" href="#noteref_647">647.</a></dt><dd class="tei tei-notetext">Friedl. <span class="tei tei-hi"><span style="font-style: italic">Sittengesch.</span></span> i. 56.</dd><dt class="tei tei-notelabel"><a id="note_648" name="note_648" href="#noteref_648">648.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> i. p. 83.</dd><dt class="tei tei-notelabel"><a id="note_649" name="note_649" href="#noteref_649">649.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ad Polyb.</span></span> vi. vii.</dd><dt class="tei tei-notelabel"><a id="note_650" name="note_650" href="#noteref_650">650.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ad Polyb.</span></span> xi.</dd><dt class="tei tei-notelabel"><a id="note_651" name="note_651" href="#noteref_651">651.</a></dt><dd class="tei tei-notetext">Statius, <span class="tei tei-hi"><span style="font-style: italic">Silv.</span></span> iii. 3.</dd><dt class="tei tei-notelabel"><a id="note_652" name="note_652" href="#noteref_652">652.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 66, Tibereia primum Aula tibi—Panditur.</dd><dt class="tei tei-notelabel"><a id="note_653" name="note_653" href="#noteref_653">653.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 60.</dd><dt class="tei tei-notelabel"><a id="note_654" name="note_654" href="#noteref_654">654.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 70.</dd><dt class="tei tei-notelabel"><a id="note_655" name="note_655" href="#noteref_655">655.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 86.</dd><dt class="tei tei-notelabel"><a id="note_656" name="note_656" href="#noteref_656">656.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 100.</dd><dt class="tei tei-notelabel"><a id="note_657" name="note_657" href="#noteref_657">657.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 145.</dd><dt class="tei tei-notelabel"><a id="note_658" name="note_658" href="#noteref_658">658.</a></dt><dd class="tei tei-notetext">Mart. vi. 83; Stat. <span class="tei tei-hi"><span style="font-style: italic">Silv.</span></span> iii. 160.</dd><dt class="tei tei-notelabel"><a id="note_659" name="note_659" href="#noteref_659">659.</a></dt><dd class="tei tei-notetext">As to the form of his name <span class="tei tei-hi"><span style="font-style: italic">v.</span></span> +Markland’s <span class="tei tei-hi"><span style="font-style: italic">Statius</span></span>, p. 238.</dd><dt class="tei tei-notelabel"><a id="note_660" name="note_660" href="#noteref_660">660.</a></dt><dd class="tei tei-notetext">Macé, <span class="tei tei-hi"><span style="font-style: italic">Suétone</span></span>, p. 91; cf. Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> +xi. 33.</dd><dt class="tei tei-notelabel"><a id="note_661" name="note_661" href="#noteref_661">661.</a></dt><dd class="tei tei-notetext">Macé, 92, 93; Friedl. <span class="tei tei-hi"><span style="font-style: italic">Sittengesch.</span></span> +i. 86, 87.</dd><dt class="tei tei-notelabel"><a id="note_662" name="note_662" href="#noteref_662">662.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> viii. 12; <span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> vi. 798; +Macé, pp. 89, 115.</dd><dt class="tei tei-notelabel"><a id="note_663" name="note_663" href="#noteref_663">663.</a></dt><dd class="tei tei-notetext">Macé, pp. 90, 116.</dd><dt class="tei tei-notelabel"><a id="note_664" name="note_664" href="#noteref_664">664.</a></dt><dd class="tei tei-notetext">Stat. <span class="tei tei-hi"><span style="font-style: italic">Silv.</span></span> v. 1, 80.</dd><dt class="tei tei-notelabel"><a id="note_665" name="note_665" href="#noteref_665">665.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> v. 118 sqq.</dd><dt class="tei tei-notelabel"><a id="note_666" name="note_666" href="#noteref_666">666.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> v. 210.</dd><dt class="tei tei-notelabel"><a id="note_667" name="note_667" href="#noteref_667">667.</a></dt><dd class="tei tei-notetext">Friedl. <span class="tei tei-hi"><span style="font-style: italic">Sittengesch.</span></span> i. 88.</dd><dt class="tei tei-notelabel"><a id="note_668" name="note_668" href="#noteref_668">668.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xi. 30, 37, 88.</dd><dt class="tei tei-notelabel"><a id="note_669" name="note_669" href="#noteref_669">669.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xii. 57; xiii. 1.</dd><dt class="tei tei-notelabel"><a id="note_670" name="note_670" href="#noteref_670">670.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xii. 25, 65.</dd><dt class="tei tei-notelabel"><a id="note_671" name="note_671" href="#noteref_671">671.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xiii. 23.</dd><dt class="tei tei-notelabel"><a id="note_672" name="note_672" href="#noteref_672">672.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xii. 53; Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> viii. 6.</dd><dt class="tei tei-notelabel"><a id="note_673" name="note_673" href="#noteref_673">673.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xii. 25, 65.</dd><dt class="tei tei-notelabel"><a id="note_674" name="note_674" href="#noteref_674">674.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xiii. 14.</dd><dt class="tei tei-notelabel"><a id="note_675" name="note_675" href="#noteref_675">675.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xiv. 65; Suet. <span class="tei tei-hi"><span style="font-style: italic">Nero</span></span>, xxxv.; +D. Cass. 62. 14.</dd><dt class="tei tei-notelabel"><a id="note_676" name="note_676" href="#noteref_676">676.</a></dt><dd class="tei tei-notetext">Marq. <span class="tei tei-hi"><span style="font-style: italic">Röm. St.</span></span> ii. p. 55; Duruy, +v. p. 598; Friedl. <span class="tei tei-hi"><span style="font-style: italic">Sittengesch.</span></span> i. p. 192; +cf. Olympiod. <span class="tei tei-hi"><span style="font-style: italic">ap.</span></span> Phot. § 44 (Müll. +<span class="tei tei-hi"><span style="font-style: italic">Frag. Hist. Gr.</span></span> iv.).</dd><dt class="tei tei-notelabel"><a id="note_677" name="note_677" href="#noteref_677">677.</a></dt><dd class="tei tei-notetext">Ael. Lamprid. <span class="tei tei-hi"><span style="font-style: italic">Heliogab.</span></span> x.; cf. Capitol. +<span class="tei tei-hi"><span style="font-style: italic">Anton. P.</span></span> xi.; Suet. <span class="tei tei-hi"><span style="font-style: italic">Claud.</span></span> xxviii.</dd><dt class="tei tei-notelabel"><a id="note_678" name="note_678" href="#noteref_678">678.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">H. N.</span></span> xxxi. 2; xxxvi. 12.</dd><dt class="tei tei-notelabel"><a id="note_679" name="note_679" href="#noteref_679">679.</a></dt><dd class="tei tei-notetext">Statius, <span class="tei tei-hi"><span style="font-style: italic">Silv.</span></span> i. 5, 36; Mart. vi. +42, et certant vario decore saxa.</dd><dt class="tei tei-notelabel"><a id="note_680" name="note_680" href="#noteref_680">680.</a></dt><dd class="tei tei-notetext">Mart. viii. 68.</dd><dt class="tei tei-notelabel"><a id="note_681" name="note_681" href="#noteref_681">681.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> vii. 29.</dd><dt class="tei tei-notelabel"><a id="note_682" name="note_682" href="#noteref_682">682.</a></dt><dd class="tei tei-notetext">Friedl. <span class="tei tei-hi"><span style="font-style: italic">Sittengesch.</span></span> i. 75; <span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> +6344.</dd><dt class="tei tei-notelabel"><a id="note_683" name="note_683" href="#noteref_683">683.</a></dt><dd class="tei tei-notetext">Claud. <span class="tei tei-hi"><span style="font-style: italic">In Eutrop.</span></span> ii. 137.</dd><dt class="tei tei-notelabel"><a id="note_684" name="note_684" href="#noteref_684">684.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Paneg.</span></span> 88.</dd><dt class="tei tei-notelabel"><a id="note_685" name="note_685" href="#noteref_685">685.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Nero</span></span>, xv. in curiam libertinorum +filios diu non admisit.</dd><dt class="tei tei-notelabel"><a id="note_686" name="note_686" href="#noteref_686">686.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xi. 38; xii. 53.</dd><dt class="tei tei-notelabel"><a id="note_687" name="note_687" href="#noteref_687">687.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Galba</span></span>, xiv.; Tac. <span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> ii. +57; iv. 39.</dd><dt class="tei tei-notelabel"><a id="note_688" name="note_688" href="#noteref_688">688.</a></dt><dd class="tei tei-notetext">Mart. iii. 29; v. 8, 14, 35, 23; cf. +Friedl. <span class="tei tei-hi"><span style="font-style: italic">Sittengesch.</span></span> i. 212.</dd><dt class="tei tei-notelabel"><a id="note_689" name="note_689" href="#noteref_689">689.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Claud.</span></span> c. xxviii.</dd><dt class="tei tei-notelabel"><a id="note_690" name="note_690" href="#noteref_690">690.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Dig.</span></span> xxiii. 2, 44.</dd><dt class="tei tei-notelabel"><a id="note_691" name="note_691" href="#noteref_691">691.</a></dt><dd class="tei tei-notetext">Statius, iii. 3, 115.</dd><dt class="tei tei-notelabel"><a id="note_692" name="note_692" href="#noteref_692">692.</a></dt><dd class="tei tei-notetext">Id. v. 1, 53; Tac. <span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> v. 9; Suet. +<span class="tei tei-hi"><span style="font-style: italic">Claud.</span></span> xxviii. Felicem ... Judaeae +proposuit—trium reginarum maritum.</dd><dt class="tei tei-notelabel"><a id="note_693" name="note_693" href="#noteref_693">693.</a></dt><dd class="tei tei-notetext">Catull. x. 26; Tibull. i. 3, 33; Ov. +<span class="tei tei-hi"><span style="font-style: italic">Ars Am.</span></span> iii. 635; cf. <span class="tei tei-hi"><span style="font-style: italic">Amor.</span></span> i. 8, 73; +iii. 9, 33.</dd><dt class="tei tei-notelabel"><a id="note_694" name="note_694" href="#noteref_694">694.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xi. 29.</dd><dt class="tei tei-notelabel"><a id="note_695" name="note_695" href="#noteref_695">695.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xiii. 12, 46; xiv. 2; Suet. <span class="tei tei-hi"><span style="font-style: italic">Nero</span></span>, +xxviii. Acten libertam paullum abfuit +quin justo matrimonio sibi conjungeret.</dd><dt class="tei tei-notelabel"><a id="note_696" name="note_696" href="#noteref_696">696.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Nero</span></span>, l.</dd><dt class="tei tei-notelabel"><a id="note_697" name="note_697" href="#noteref_697">697.</a></dt><dd class="tei tei-notetext">D. Cass. lxvi. 14.</dd><dt class="tei tei-notelabel"><a id="note_698" name="note_698" href="#noteref_698">698.</a></dt><dd class="tei tei-notetext">Luc. <span class="tei tei-hi"><span style="font-style: italic">Imag.</span></span> 10. See Croiset’s <span class="tei tei-hi"><span style="font-style: italic">Lucien</span></span>, +p. 273, on the <span class="tei tei-hi"><span style="font-style: italic">Imagines</span></span> as illustrating +Lucian’s power as a critic of art.</dd><dt class="tei tei-notelabel"><a id="note_699" name="note_699" href="#noteref_699">699.</a></dt><dd class="tei tei-notetext">Xen. <span class="tei tei-hi"><span style="font-style: italic">Mem.</span></span> iii. 11; Plat. <span class="tei tei-hi"><span style="font-style: italic">Menex.</span></span> +c. iv.</dd><dt class="tei tei-notelabel"><a id="note_700" name="note_700" href="#noteref_700">700.</a></dt><dd class="tei tei-notetext">Cf. Friedl. <span class="tei tei-hi"><span style="font-style: italic">Sittengesch.</span></span> i. 82.</dd><dt class="tei tei-notelabel"><a id="note_701" name="note_701" href="#noteref_701">701.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">De Ill. Gram.</span></span> xxi.</dd><dt class="tei tei-notelabel"><a id="note_702" name="note_702" href="#noteref_702">702.</a></dt><dd class="tei tei-notetext">Marq. <span class="tei tei-hi"><span style="font-style: italic">Priv.</span></span> i. 189; Denis, <span class="tei tei-hi"><span style="font-style: italic">Idées +Morales</span></span>, ii. 208; Spart. <span class="tei tei-hi"><span style="font-style: italic">Hadr.</span></span> xvii.</dd><dt class="tei tei-notelabel"><a id="note_703" name="note_703" href="#noteref_703">703.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">De Ben.</span></span> iii. 21; <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 47; +Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> ii. 17, 9; viii. 16; cf. Marq. +<span class="tei tei-hi"><span style="font-style: italic">Priv.</span></span> i. 175.</dd><dt class="tei tei-notelabel"><a id="note_704" name="note_704" href="#noteref_704">704.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> 2808.</dd><dt class="tei tei-notelabel"><a id="note_705" name="note_705" href="#noteref_705">705.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 2874.</dd><dt class="tei tei-notelabel"><a id="note_706" name="note_706" href="#noteref_706">706.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 2816.</dd><dt class="tei tei-notelabel"><a id="note_707" name="note_707" href="#noteref_707">707.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 2862.</dd><dt class="tei tei-notelabel"><a id="note_708" name="note_708" href="#noteref_708">708.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">De Clem.</span></span> i. 18.</dd><dt class="tei tei-notelabel"><a id="note_709" name="note_709" href="#noteref_709">709.</a></dt><dd class="tei tei-notetext">Marq. <span class="tei tei-hi"><span style="font-style: italic">Priv.</span></span> i. 174.</dd><dt class="tei tei-notelabel"><a id="note_710" name="note_710" href="#noteref_710">710.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 80, § 4, peculium suum +quod comparaverunt ventre fraudato +pro capite numerant.</dd><dt class="tei tei-notelabel"><a id="note_711" name="note_711" href="#noteref_711">711.</a></dt><dd class="tei tei-notetext">Apul. <span class="tei tei-hi"><span style="font-style: italic">Met.</span></span> x. 14; cf. Boissier, <span class="tei tei-hi"><span style="font-style: italic">Rel. +Rom.</span></span> ii. 397.</dd><dt class="tei tei-notelabel"><a id="note_712" name="note_712" href="#noteref_712">712.</a></dt><dd class="tei tei-notetext">v. 22, 10, negat lasso janitor esse +domi; Sen. <span class="tei tei-hi"><span style="font-style: italic">Nec. Inj.</span></span> xiv. cubicularii +supercilium.</dd><dt class="tei tei-notelabel"><a id="note_713" name="note_713" href="#noteref_713">713.</a></dt><dd class="tei tei-notetext">Momms. <span class="tei tei-hi"><span style="font-style: italic">R. H.</span></span> ii. 380 (Tr.)</dd><dt class="tei tei-notelabel"><a id="note_714" name="note_714" href="#noteref_714">714.</a></dt><dd class="tei tei-notetext">Marq. <span class="tei tei-hi"><span style="font-style: italic">Priv.</span></span> i. 162 sq.</dd><dt class="tei tei-notelabel"><a id="note_715" name="note_715" href="#noteref_715">715.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C. Th.</span></span> ix. 30, 2; ii. 30, 2.</dd><dt class="tei tei-notelabel"><a id="note_716" name="note_716" href="#noteref_716">716.</a></dt><dd class="tei tei-notetext">Marq. <span class="tei tei-hi"><span style="font-style: italic">Priv.</span></span> i. p. 163.</dd><dt class="tei tei-notelabel"><a id="note_717" name="note_717" href="#noteref_717">717.</a></dt><dd class="tei tei-notetext">Petron. <span class="tei tei-hi"><span style="font-style: italic">Sat.</span></span> 76.</dd><dt class="tei tei-notelabel"><a id="note_718" name="note_718" href="#noteref_718">718.</a></dt><dd class="tei tei-notetext">Marq. <span class="tei tei-hi"><span style="font-style: italic">Priv.</span></span> i. 165.</dd><dt class="tei tei-notelabel"><a id="note_719" name="note_719" href="#noteref_719">719.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> p. 178, n.</dd><dt class="tei tei-notelabel"><a id="note_720" name="note_720" href="#noteref_720">720.</a></dt><dd class="tei tei-notetext">Mart. v. 70; cf. vii. 64.</dd><dt class="tei tei-notelabel"><a id="note_721" name="note_721" href="#noteref_721">721.</a></dt><dd class="tei tei-notetext">Liv. xxi. 63, quaestus omnis patribus +indecorus visus; D. Cass. 69. 16; +cf. <span class="tei tei-hi"><span style="font-style: italic">C. Th.</span></span> xiii. 1, 4; <span class="tei tei-hi"><span style="font-style: italic">v.</span></span> Godefroy’s note.</dd><dt class="tei tei-notelabel"><a id="note_722" name="note_722" href="#noteref_722">722.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">Cat. Maj.</span></span> 21.</dd><dt class="tei tei-notelabel"><a id="note_723" name="note_723" href="#noteref_723">723.</a></dt><dd class="tei tei-notetext">Petron. 77, sustuli me de negotiatione +et coepi libertos foenerare.</dd><dt class="tei tei-notelabel"><a id="note_724" name="note_724" href="#noteref_724">724.</a></dt><dd class="tei tei-notetext">Id. 77, assem habeas, assem valeas.</dd><dt class="tei tei-notelabel"><a id="note_725" name="note_725" href="#noteref_725">725.</a></dt><dd class="tei tei-notetext">Id. 43, paratus fuit quadrantem de +stercore mordicus tollere:—in manu +illius plumbum aurum fiebat.</dd><dt class="tei tei-notelabel"><a id="note_726" name="note_726" href="#noteref_726">726.</a></dt><dd class="tei tei-notetext">Petron. 76.</dd><dt class="tei tei-notelabel"><a id="note_727" name="note_727" href="#noteref_727">727.</a></dt><dd class="tei tei-notetext">Id. 50</dd><dt class="tei tei-notelabel"><a id="note_728" name="note_728" href="#noteref_728">728.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> 1175; cf. Teuffel, <span class="tei tei-hi"><span style="font-style: italic">Rom. Lit.</span></span> ii. +§ 300, n. 4.</dd><dt class="tei tei-notelabel"><a id="note_729" name="note_729" href="#noteref_729">729.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xvi. 18, 19.</dd><dt class="tei tei-notelabel"><a id="note_730" name="note_730" href="#noteref_730">730.</a></dt><dd class="tei tei-notetext">Macrob. <span class="tei tei-hi"><span style="font-style: italic">Som. Scip.</span></span> i. 2, 8.</dd><dt class="tei tei-notelabel"><a id="note_731" name="note_731" href="#noteref_731">731.</a></dt><dd class="tei tei-notetext">Sidon. Apoll. <span class="tei tei-hi"><span style="font-style: italic">Carm.</span></span> ix. 268.</dd><dt class="tei tei-notelabel"><a id="note_732" name="note_732" href="#noteref_732">732.</a></dt><dd class="tei tei-notetext">Sidon. Apoll. <span class="tei tei-hi"><span style="font-style: italic">Carm.</span></span> xxiii. 155, et te +Massiliensium per hortos sacri stipitis, +Arbiter, colonum Hellespontiaco parem +Priapo, etc.</dd><dt class="tei tei-notelabel"><a id="note_733" name="note_733" href="#noteref_733">733.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xii. 8; xiii. 2; xv. 45, +60, 65; Tac. <span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> iii. 65.</dd><dt class="tei tei-notelabel"><a id="note_734" name="note_734" href="#noteref_734">734.</a></dt><dd class="tei tei-notetext">Boissier, <span class="tei tei-hi"><span style="font-style: italic">L’Opp.</span></span> p. 257, ce n’est +pas la coutume qu’on mette son idéal +près de soi.</dd><dt class="tei tei-notelabel"><a id="note_735" name="note_735" href="#noteref_735">735.</a></dt><dd class="tei tei-notetext">Petron. 88, at nos vino scortisque +demersi ne paratas quidem artes audemus +cognoscere, sed accusatores antiquitatis vitia tantum docemus et discimus. +This rather applies to the higher cultivated class.</dd><dt class="tei tei-notelabel"><a id="note_736" name="note_736" href="#noteref_736">736.</a></dt><dd class="tei tei-notetext">Petron. 118; cf. Boissier, <span class="tei tei-hi"><span style="font-style: italic">L’Opp.</span></span> 213.</dd><dt class="tei tei-notelabel"><a id="note_737" name="note_737" href="#noteref_737">737.</a></dt><dd class="tei tei-notetext">Petron. 70, 67.</dd><dt class="tei tei-notelabel"><a id="note_738" name="note_738" href="#noteref_738">738.</a></dt><dd class="tei tei-notetext">Juv. vi. 115; Suet. <span class="tei tei-hi"><span style="font-style: italic">Nero</span></span>, xxvi.</dd><dt class="tei tei-notelabel"><a id="note_739" name="note_739" href="#noteref_739">739.</a></dt><dd class="tei tei-notetext">Teuffel. <span class="tei tei-hi"><span style="font-style: italic">Rom. Lit.</span></span> § 300, n. 1.</dd><dt class="tei tei-notelabel"><a id="note_740" name="note_740" href="#noteref_740">740.</a></dt><dd class="tei tei-notetext">Petron. 118, 119; cf. Boissier, +<span class="tei tei-hi"><span style="font-style: italic">L’Opp.</span></span> p. 239. Other proofs of the +date of the <span class="tei tei-hi"><span style="font-style: italic">Satiricon</span></span> are the occurrence +of names like Apelles and Menecrates, +c. 64, 73; cf. Suet. <span class="tei tei-hi"><span style="font-style: italic">Calig.</span></span> 33; <span class="tei tei-hi"><span style="font-style: italic">Nero</span></span>, +30; Friedl. <span class="tei tei-hi"><span style="font-style: italic">Cena Trim. Einl.</span></span> 9; the +reflections on decline of oratory, <span class="tei tei-hi"><span style="font-style: italic">Sat.</span></span> +1; cf. Tac. <span class="tei tei-hi"><span style="font-style: italic">Dial. Or.</span></span> c. 35; the +invention of a peculiar glass, which +belongs to the reign of Tiberius, cf. +Plin. <span class="tei tei-hi"><span style="font-style: italic">H. N.</span></span> xxxvi. 66; D. Cass. 57. +21 ad fin.</dd><dt class="tei tei-notelabel"><a id="note_741" name="note_741" href="#noteref_741">741.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xvi. 18, vigentem se +ac parem negotiis ostendit.</dd><dt class="tei tei-notelabel"><a id="note_742" name="note_742" href="#noteref_742">742.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">H. N.</span></span> xxxvii. 7 (20), T. Petronius +consularis moriturus invidia +Neronis, ... trullam myrrhinam +HS.c̅c̅c̅ emptam fregit.</dd><dt class="tei tei-notelabel"><a id="note_743" name="note_743" href="#noteref_743">743.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xvi. 19, sed flagitia principis +et novitatem cujusque stupri perscripsit +atque obsignata misit Neroni.</dd><dt class="tei tei-notelabel"><a id="note_744" name="note_744" href="#noteref_744">744.</a></dt><dd class="tei tei-notetext">Petron. 115, si bene calculum +ponas, ubique naufragium est.</dd><dt class="tei tei-notelabel"><a id="note_745" name="note_745" href="#noteref_745">745.</a></dt><dd class="tei tei-notetext">Id. 88. For a favourable estimate +of the <span class="tei tei-hi"><span style="font-style: italic">Satiricon</span></span>, cf. Schiller’s +<span class="tei tei-hi"><span style="font-style: italic">Gesch. röm. Kaiserzeit</span></span>, i. 469, 470.</dd><dt class="tei tei-notelabel"><a id="note_746" name="note_746" href="#noteref_746">746.</a></dt><dd class="tei tei-notetext">See Boissier’s remarks, <span class="tei tei-hi"><span style="font-style: italic">L’Opp.</span></span> p. +228.</dd><dt class="tei tei-notelabel"><a id="note_747" name="note_747" href="#noteref_747">747.</a></dt><dd class="tei tei-notetext">Mart. v. 2; iii. 68; cf. Mahaffy, +<span class="tei tei-hi"><span style="font-style: italic">Greek World under Roman Sway</span></span>, p. +298.</dd><dt class="tei tei-notelabel"><a id="note_748" name="note_748" href="#noteref_748">748.</a></dt><dd class="tei tei-notetext">Teuffel, <span class="tei tei-hi"><span style="font-style: italic">Rom. Lit.</span></span> i. p. 239; Friedl. +<span class="tei tei-hi"><span style="font-style: italic">Cena Trim. Einl.</span></span> 5.</dd><dt class="tei tei-notelabel"><a id="note_749" name="note_749" href="#noteref_749">749.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> p. 5.</dd><dt class="tei tei-notelabel"><a id="note_750" name="note_750" href="#noteref_750">750.</a></dt><dd class="tei tei-notetext">Sidon. Apoll. <span class="tei tei-hi"><span style="font-style: italic">Carm.</span></span> ix. 268; xxiii. +155.</dd><dt class="tei tei-notelabel"><a id="note_751" name="note_751" href="#noteref_751">751.</a></dt><dd class="tei tei-notetext">Petron. 81, cf. Friedl. <span class="tei tei-hi"><span style="font-style: italic">Cena +Trim. Einl.</span></span> 6. Puteoli is excluded +by the complaints of municipal decay +in c. 44: Naples, by the fact that +the town is a Roman colony (44, 57); +Cumae was the only town in this region +which had Praetors. Cf. <span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> +1498, 2263; Petron. 65.</dd><dt class="tei tei-notelabel"><a id="note_752" name="note_752" href="#noteref_752">752.</a></dt><dd class="tei tei-notetext">Petron. <span class="tei tei-hi"><span style="font-style: italic">Sat.</span></span> 1, 2.</dd><dt class="tei tei-notelabel"><a id="note_753" name="note_753" href="#noteref_753">753.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">De Or.</span></span> c. 31, 35.</dd><dt class="tei tei-notelabel"><a id="note_754" name="note_754" href="#noteref_754">754.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Rep.</span></span> vi. p. 492 <span class="tei tei-hi"><span style="font-size: 75%">A.</span></span></dd><dt class="tei tei-notelabel"><a id="note_755" name="note_755" href="#noteref_755">755.</a></dt><dd class="tei tei-notetext">Petron. <span class="tei tei-hi"><span style="font-style: italic">Sat.</span></span> 83.</dd><dt class="tei tei-notelabel"><a id="note_756" name="note_756" href="#noteref_756">756.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 114.</dd><dt class="tei tei-notelabel"><a id="note_757" name="note_757" href="#noteref_757">757.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 116, nihil aliud est nisi +cadavera quae lacerantur aut corvi +qui lacerant.</dd><dt class="tei tei-notelabel"><a id="note_758" name="note_758" href="#noteref_758">758.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 117.</dd><dt class="tei tei-notelabel"><a id="note_759" name="note_759" href="#noteref_759">759.</a></dt><dd class="tei tei-notetext">Petron. <span class="tei tei-hi"><span style="font-style: italic">Sat.</span></span> 124.</dd><dt class="tei tei-notelabel"><a id="note_760" name="note_760" href="#noteref_760">760.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 140.</dd><dt class="tei tei-notelabel"><a id="note_761" name="note_761" href="#noteref_761">761.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 141.</dd><dt class="tei tei-notelabel"><a id="note_762" name="note_762" href="#noteref_762">762.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 75, 76.</dd><dt class="tei tei-notelabel"><a id="note_763" name="note_763" href="#noteref_763">763.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">v.</span></span> Friedl. <span class="tei tei-hi"><span style="font-style: italic">Cena Trim. Einl.</span></span> p. 7. +His cognomen Maecenatianus marks +him as a slave of the friend of Augustus +who died 8 <span class="tei tei-hi"><span style="font-size: 75%">B.C.</span></span> Trimalchio would +therefore be born <span class="tei tei-hi"><span style="font-style: italic">circ.</span></span> 18 <span class="tei tei-hi"><span style="font-size: 75%">B.C.</span></span> (<span class="tei tei-hi"><span style="font-style: italic">Sat.</span></span> 71, +29, 75). He was perhaps over seventy +at the time of the dinner (<span class="tei tei-hi"><span style="font-style: italic">Sat.</span></span> 27, 77), +which may therefore be placed about +57 <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span></dd><dt class="tei tei-notelabel"><a id="note_764" name="note_764" href="#noteref_764">764.</a></dt><dd class="tei tei-notetext">Petron. <span class="tei tei-hi"><span style="font-style: italic">Sat.</span></span> 48.</dd><dt class="tei tei-notelabel"><a id="note_765" name="note_765" href="#noteref_765">765.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 77.</dd><dt class="tei tei-notelabel"><a id="note_766" name="note_766" href="#noteref_766">766.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 38, scripsit ut illi ex India +semen boletorum mitteretur.</dd><dt class="tei tei-notelabel"><a id="note_767" name="note_767" href="#noteref_767">767.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 53.</dd><dt class="tei tei-notelabel"><a id="note_768" name="note_768" href="#noteref_768">768.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 71; cf. Friedl. <span class="tei tei-hi"><span style="font-style: italic">Cena Trim.</span></span> p. +308.</dd><dt class="tei tei-notelabel"><a id="note_769" name="note_769" href="#noteref_769">769.</a></dt><dd class="tei tei-notetext">Petron. <span class="tei tei-hi"><span style="font-style: italic">Sat.</span></span> 27.</dd><dt class="tei tei-notelabel"><a id="note_770" name="note_770" href="#noteref_770">770.</a></dt><dd class="tei tei-notetext">Petron. <span class="tei tei-hi"><span style="font-style: italic">Sat.</span></span> 29.</dd><dt class="tei tei-notelabel"><a id="note_771" name="note_771" href="#noteref_771">771.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 31.</dd><dt class="tei tei-notelabel"><a id="note_772" name="note_772" href="#noteref_772">772.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 32.</dd><dt class="tei tei-notelabel"><a id="note_773" name="note_773" href="#noteref_773">773.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 33.</dd><dt class="tei tei-notelabel"><a id="note_774" name="note_774" href="#noteref_774">774.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 35.</dd><dt class="tei tei-notelabel"><a id="note_775" name="note_775" href="#noteref_775">775.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 40.</dd><dt class="tei tei-notelabel"><a id="note_776" name="note_776" href="#noteref_776">776.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 60; cf. Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 90, § 15, +laquearia ita coagmentat ... ut totiens +tecta quotiens fercula mutentur.</dd><dt class="tei tei-notelabel"><a id="note_777" name="note_777" href="#noteref_777">777.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Sat.</span></span> 34; Cic. <span class="tei tei-hi"><span style="font-style: italic">Brut.</span></span>, lxxxiii. The +Consulship of Opim. was <span class="tei tei-hi"><span style="font-size: 75%">B.C.</span></span> 121.</dd><dt class="tei tei-notelabel"><a id="note_778" name="note_778" href="#noteref_778">778.</a></dt><dd class="tei tei-notetext">Petron. 48; on private and public +libraries, cf. Sen. <span class="tei tei-hi"><span style="font-style: italic">De Tranq.</span></span> c. ix.; Plin. +<span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> i. 8, § 2; ii. 17, § 8; iii. 7, § 7; +iv. 28, § 1; Suet. <span class="tei tei-hi"><span style="font-style: italic">Vit. Pers.</span></span>; Luc. <span class="tei tei-hi"><span style="font-style: italic">Adv. +Indoct.</span></span> 1, 16; Mart. vii. 17, 1; Suet. +<span class="tei tei-hi"><span style="font-style: italic">J. Caes.</span></span> xliv.; <span class="tei tei-hi"><span style="font-style: italic">Octav.</span></span> xxix.; Marq. +<span class="tei tei-hi"><span style="font-style: italic">Priv.</span></span> i. 114; Gregorov. <span class="tei tei-hi"><span style="font-style: italic">Hadr.</span></span> (Tr.) p. +210; Macé, <span class="tei tei-hi"><span style="font-style: italic">Suétone</span></span>, p. 220; Sid. +Apoll. ii. 9.</dd><dt class="tei tei-notelabel"><a id="note_779" name="note_779" href="#noteref_779">779.</a></dt><dd class="tei tei-notetext">Petron. 52.</dd><dt class="tei tei-notelabel"><a id="note_780" name="note_780" href="#noteref_780">780.</a></dt><dd class="tei tei-notetext">Id. 59.</dd><dt class="tei tei-notelabel"><a id="note_781" name="note_781" href="#noteref_781">781.</a></dt><dd class="tei tei-notetext">Id. 41; cf. Epict. iii. 23; Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> +i. 13; iii. 18, 4; vi. 15; Mart. iii. 44, +45; 50.</dd><dt class="tei tei-notelabel"><a id="note_782" name="note_782" href="#noteref_782">782.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Brev. Vit.</span></span> xii. 2; <span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> +3838; Mart. iv. 39; Marq. <span class="tei tei-hi"><span style="font-style: italic">Priv.</span></span> ii. +688: Friedl. <span class="tei tei-hi"><span style="font-style: italic">Sittengesch.</span></span> iii. 84.</dd><dt class="tei tei-notelabel"><a id="note_783" name="note_783" href="#noteref_783">783.</a></dt><dd class="tei tei-notetext">Petron. 53.</dd><dt class="tei tei-notelabel"><a id="note_784" name="note_784" href="#noteref_784">784.</a></dt><dd class="tei tei-notetext">Id. 62, 63; cf. Apul. <span class="tei tei-hi"><span style="font-style: italic">Met.</span></span> i. 8.</dd><dt class="tei tei-notelabel"><a id="note_785" name="note_785" href="#noteref_785">785.</a></dt><dd class="tei tei-notetext">Petron. 68.</dd><dt class="tei tei-notelabel"><a id="note_786" name="note_786" href="#noteref_786">786.</a></dt><dd class="tei tei-notetext">Id. 52.</dd><dt class="tei tei-notelabel"><a id="note_787" name="note_787" href="#noteref_787">787.</a></dt><dd class="tei tei-notetext">Petron. 38, 43.</dd><dt class="tei tei-notelabel"><a id="note_788" name="note_788" href="#noteref_788">788.</a></dt><dd class="tei tei-notetext">Id. 43, in manu illius plumbum +aurum fiebat.</dd><dt class="tei tei-notelabel"><a id="note_789" name="note_789" href="#noteref_789">789.</a></dt><dd class="tei tei-notetext">Id. 38, Collibertos ejus cave contemnas, +valde succosi sunt. <span class="tei tei-hi"><span style="font-style: italic">v.</span></span> Friedl. +<span class="tei tei-hi"><span style="font-style: italic">Cena Trim.</span></span> p. 223.</dd><dt class="tei tei-notelabel"><a id="note_790" name="note_790" href="#noteref_790">790.</a></dt><dd class="tei tei-notetext">Petron. 38.</dd><dt class="tei tei-notelabel"><a id="note_791" name="note_791" href="#noteref_791">791.</a></dt><dd class="tei tei-notetext">Id. 42.</dd><dt class="tei tei-notelabel"><a id="note_792" name="note_792" href="#noteref_792">792.</a></dt><dd class="tei tei-notetext">Id. 42, medicus nihil aliud est +quam animi consolatio. For similar +opinions of the medical profession, cf. +Petron. 56; D. Cass. lxix. 22, lxxi. +33; Mart. vi. 31; vi. 53; ii. 16; Epict. +iii. 23, § 27; Juv. iii. 77; Luc. <span class="tei tei-hi"><span style="font-style: italic">Philops.</span></span> +c. 21, 26; <span class="tei tei-hi"><span style="font-style: italic">Adv. Indoct.</span></span> c. 29; Marq. +<span class="tei tei-hi"><span style="font-style: italic">Priv.</span></span> ii. 779. Sen. gives a higher idea +of the craft, <span class="tei tei-hi"><span style="font-style: italic">De Ben.</span></span> vi. 16; cf. Apul. +<span class="tei tei-hi"><span style="font-style: italic">Met.</span></span> x. 8, where the doctor rejects the +base proposals made to him.</dd><dt class="tei tei-notelabel"><a id="note_793" name="note_793" href="#noteref_793">793.</a></dt><dd class="tei tei-notetext">Petron. 42, planetus est optime, +etiam si maligne illum ploravit uxor.</dd><dt class="tei tei-notelabel"><a id="note_794" name="note_794" href="#noteref_794">794.</a></dt><dd class="tei tei-notetext">Id. 43.</dd><dt class="tei tei-notelabel"><a id="note_795" name="note_795" href="#noteref_795">795.</a></dt><dd class="tei tei-notetext">Id. 43, noveram hominem olim +oliorum, et adhuc salax est. On the +phrase olim oliorum <span class="tei tei-hi"><span style="font-style: italic">v.</span></span> Friedl. <span class="tei tei-hi"><span style="font-style: italic">Cena +Trim.</span></span> p. 237.</dd><dt class="tei tei-notelabel"><a id="note_796" name="note_796" href="#noteref_796">796.</a></dt><dd class="tei tei-notetext">Petron. 44.</dd><dt class="tei tei-notelabel"><a id="note_797" name="note_797" href="#noteref_797">797.</a></dt><dd class="tei tei-notetext">Id. 44, haec colonia retroversus +crescit tanquam coda vituli. This +passage is used to prove that Puteoli +cannot be Trimalchio’s town. Friedl. +<span class="tei tei-hi"><span style="font-style: italic">Cena Trim.</span></span> p. 239.</dd><dt class="tei tei-notelabel"><a id="note_798" name="note_798" href="#noteref_798">798.</a></dt><dd class="tei tei-notetext">Petron. 44 <span class="tei tei-hi"><span style="font-style: italic">ad fin.</span></span> itaque statim +urceatim plovebat.</dd><dt class="tei tei-notelabel"><a id="note_799" name="note_799" href="#noteref_799">799.</a></dt><dd class="tei tei-notetext">Id. 45. On the meaning of Centonarius +<span class="tei tei-hi"><span style="font-style: italic">v.</span></span> Marq. <span class="tei tei-hi"><span style="font-style: italic">Priv.</span></span> ii. 585. They +had a great number of Collegia, often +leagued with the Fabri; <span class="tei tei-hi"><span style="font-style: italic">v.</span></span> <span class="tei tei-hi"><span style="font-style: italic">Henz. Ind.</span></span> +pp. 171-72; <span class="tei tei-hi"><span style="font-style: italic">C. Th.</span></span> xiv. 8.</dd><dt class="tei tei-notelabel"><a id="note_800" name="note_800" href="#noteref_800">800.</a></dt><dd class="tei tei-notetext">For the cost of such shows, <span class="tei tei-hi"><span style="font-style: italic">v.</span></span> <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> +81; <span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> ii. <span class="tei tei-hi"><span style="font-style: italic">Suppl.</span></span> p. 1034; Friedl. +<span class="tei tei-hi"><span style="font-style: italic">Cena Trim. Einl.</span></span> p. 58; Friedl. <span class="tei tei-hi"><span style="font-style: italic">Sittengesch.</span></span> +ii. p. 136.</dd><dt class="tei tei-notelabel"><a id="note_801" name="note_801" href="#noteref_801">801.</a></dt><dd class="tei tei-notetext">Petron. 46, quid iste argutat molestus?</dd><dt class="tei tei-notelabel"><a id="note_802" name="note_802" href="#noteref_802">802.</a></dt><dd class="tei tei-notetext">Petron. 46 <span class="tei tei-hi"><span style="font-style: italic">ad fin.</span></span>; cf. Mart. v. 56; +Juv. vii. 5, 176.</dd><dt class="tei tei-notelabel"><a id="note_803" name="note_803" href="#noteref_803">803.</a></dt><dd class="tei tei-notetext">Petron. 57.</dd><dt class="tei tei-notelabel"><a id="note_804" name="note_804" href="#noteref_804">804.</a></dt><dd class="tei tei-notetext">Id. 64.</dd><dt class="tei tei-notelabel"><a id="note_805" name="note_805" href="#noteref_805">805.</a></dt><dd class="tei tei-notetext">Id. 67.</dd><dt class="tei tei-notelabel"><a id="note_806" name="note_806" href="#noteref_806">806.</a></dt><dd class="tei tei-notetext">Id. 70.</dd><dt class="tei tei-notelabel"><a id="note_807" name="note_807" href="#noteref_807">807.</a></dt><dd class="tei tei-notetext">Id. Ephesum tragoedum coepit +imitare—Sonst unbekannt, Friedl. <span class="tei tei-hi"><span style="font-style: italic">Cena +Trim.</span></span> 306.</dd><dt class="tei tei-notelabel"><a id="note_808" name="note_808" href="#noteref_808">808.</a></dt><dd class="tei tei-notetext">Cf. <span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 4070, 7321; Petron. +71, valde enim falsum est vivo quidem +domos cultas esse, non curari eas ubi +diutius nobis habitandum est.</dd><dt class="tei tei-notelabel"><a id="note_809" name="note_809" href="#noteref_809">809.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">v.</span></span> the monument of C. Munatius +Faustus at Pompeii, <span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> x. 1030. +But Mau, p. 415 (Tr.), interprets it +differently from Friedl. <span class="tei tei-hi"><span style="font-style: italic">Cena Trim.</span></span> p. +307.</dd><dt class="tei tei-notelabel"><a id="note_810" name="note_810" href="#noteref_810">810.</a></dt><dd class="tei tei-notetext">See the monument of the surgeon +oculist of Assisi, <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> 2983, who records +the amount he gave for his freedom, +his benefactions, and his fortune. <span class="tei tei-hi"><span style="font-style: italic">v. +C.I.L.</span></span> v. 4482, the monument of +Valerius Anteros Asiaticus, a Sevir +Aug. of Brescia.</dd><dt class="tei tei-notelabel"><a id="note_811" name="note_811" href="#noteref_811">811.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">H. N.</span></span> xxvi. 2 (26); xxviii. 6 +(57), plerique (suadent) anulum e sinistra +in longissimum dextrae digitum +transferre.</dd><dt class="tei tei-notelabel"><a id="note_812" name="note_812" href="#noteref_812">812.</a></dt><dd class="tei tei-notetext">Petron. 75, ad hanc me fortunam +frugalitas mea perduxit.</dd><dt class="tei tei-notelabel"><a id="note_813" name="note_813" href="#noteref_813">813.</a></dt><dd class="tei tei-notetext">Id. 78; cf. Sen. <span class="tei tei-hi"><span style="font-style: italic">De Brev. Vit.</span></span> xx. +3, where a similar scene is described. +Turannius—componi se in lecto et velut +exanimem a circumstante familia plangi +jussit.</dd><dt class="tei tei-notelabel"><a id="note_814" name="note_814" href="#noteref_814">814.</a></dt><dd class="tei tei-notetext">Some of Pliny’s older friends, the +elder Pliny, Quintilian, Spurinna, Verginius +Rufus, go back to the age which +Juvenal professes to attack (i. 170). But, +although Juvenal mentions few names +of his own generation, such as Isaeus, +Archigenes, and Marius Priscus, a +comparison between his subjects and those +of Martial shows that they were dealing +with the same social facts. Cf. Teuffel, +<span class="tei tei-hi"><span style="font-style: italic">R. Lit.</span></span> ii. § 326, n. 5; Nettleship, +<span class="tei tei-hi"><span style="font-style: italic">Lectures and Essays</span></span>, p. 124 sqq.</dd><dt class="tei tei-notelabel"><a id="note_815" name="note_815" href="#noteref_815">815.</a></dt><dd class="tei tei-notetext">Momms. <span class="tei tei-hi"><span style="font-style: italic">Plin.</span></span> (Morel), p. 7; Peter, +<span class="tei tei-hi"><span style="font-style: italic">Gesch. Litt.</span></span> ii. 77; Nettleship, <span class="tei tei-hi"><span style="font-style: italic">Lectures +and Essays</span></span>, 131.</dd><dt class="tei tei-notelabel"><a id="note_816" name="note_816" href="#noteref_816">816.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> vii. 28.</dd><dt class="tei tei-notelabel"><a id="note_817" name="note_817" href="#noteref_817">817.</a></dt><dd class="tei tei-notetext">Mart. iii. 68, 86; v. 2.</dd><dt class="tei tei-notelabel"><a id="note_818" name="note_818" href="#noteref_818">818.</a></dt><dd class="tei tei-notetext">Ov. <span class="tei tei-hi"><span style="font-style: italic">Amor.</span></span> iii. 4, 2.</dd><dt class="tei tei-notelabel"><a id="note_819" name="note_819" href="#noteref_819">819.</a></dt><dd class="tei tei-notetext">Ov. <span class="tei tei-hi"><span style="font-style: italic">Trist.</span></span> ii. 212, 346, 353, Vita +verecunda est, Musa jocosa mihi; 497.</dd><dt class="tei tei-notelabel"><a id="note_820" name="note_820" href="#noteref_820">820.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">De Or.</span></span> 28, non in cella emptae +nutricis sed gremio ac sinu matris +educabatur; A. Gell. xii. 1.</dd><dt class="tei tei-notelabel"><a id="note_821" name="note_821" href="#noteref_821">821.</a></dt><dd class="tei tei-notetext">Quintil. i. 2, 4, 8; nostras amicas, +nostros concubinos vident.</dd><dt class="tei tei-notelabel"><a id="note_822" name="note_822" href="#noteref_822">822.</a></dt><dd class="tei tei-notetext">Stob. <span class="tei tei-hi"><span style="font-style: italic">Flor.</span></span> vi. 61; Suet. <span class="tei tei-hi"><span style="font-style: italic">Nero</span></span>, +xxvii.; cf. Denis, <span class="tei tei-hi"><span style="font-style: italic">Idées Morales, etc.</span></span>, +ii. p. 134.</dd><dt class="tei tei-notelabel"><a id="note_823" name="note_823" href="#noteref_823">823.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> iii. 16; iii. 5; iv. 19; vi. +4; vii. 5.</dd><dt class="tei tei-notelabel"><a id="note_824" name="note_824" href="#noteref_824">824.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Agric.</span></span> 4.</dd><dt class="tei tei-notelabel"><a id="note_825" name="note_825" href="#noteref_825">825.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> i. 14.</dd><dt class="tei tei-notelabel"><a id="note_826" name="note_826" href="#noteref_826">826.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> iii. 55, sed praecipuus +adstricti moris auctor Vespasianus erat; +Suet. <span class="tei tei-hi"><span style="font-style: italic">Vesp.</span></span> ix.; cf. Schiller, <span class="tei tei-hi"><span style="font-style: italic">Gesch. Röm. +Kaiserz.</span></span> ii. 506; Duruy, iv. 646; Renan, +<span class="tei tei-hi"><span style="font-style: italic">Les. Év.</span></span> 140, 381; <span class="tei tei-hi"><span style="font-style: italic">L’Antéchr.</span></span> 494.</dd><dt class="tei tei-notelabel"><a id="note_827" name="note_827" href="#noteref_827">827.</a></dt><dd class="tei tei-notetext">Pliny is pleased with the virtuous +monotony, <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> iii. i. § 2, me autem ut +certus siderum cursus ita vita hominum +disposita delectat, senum praesertim; +cf. iii. 5.</dd><dt class="tei tei-notelabel"><a id="note_828" name="note_828" href="#noteref_828">828.</a></dt><dd class="tei tei-notetext">Momms. <span class="tei tei-hi"><span style="font-style: italic">Plin.</span></span> (Morel), p. 32.</dd><dt class="tei tei-notelabel"><a id="note_829" name="note_829" href="#noteref_829">829.</a></dt><dd class="tei tei-notetext">The Caecilii were probably established +at Como from 59 <span class="tei tei-hi"><span style="font-size: 75%">B.C.</span></span>; cf. Catull. +35; Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> iv. 30, 1; vii. 32, 1; vi. +24, 5; ix. 7; Momms. <span class="tei tei-hi"><span style="font-style: italic">Plin.</span></span> p. 33 +(Morel).</dd><dt class="tei tei-notelabel"><a id="note_830" name="note_830" href="#noteref_830">830.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> ii. 1; vi. 10.</dd><dt class="tei tei-notelabel"><a id="note_831" name="note_831" href="#noteref_831">831.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> i. 8, 52; ii. 49.</dd><dt class="tei tei-notelabel"><a id="note_832" name="note_832" href="#noteref_832">832.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> vi. 20, 5. He was in his +eighteenth year when the famous eruption +of Vesuvius took place 79 <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span>, D. +Cass. lxvi. 21 sq.</dd><dt class="tei tei-notelabel"><a id="note_833" name="note_833" href="#noteref_833">833.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> iv. 13, 3.</dd><dt class="tei tei-notelabel"><a id="note_834" name="note_834" href="#noteref_834">834.</a></dt><dd class="tei tei-notetext">Rendall, xiii. in Mayor’s ed. Plin. +<span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> iii.; Plin. <span class="tei tei-hi"><span style="font-style: italic">H. N.</span></span> ii. 85 (199).</dd><dt class="tei tei-notelabel"><a id="note_835" name="note_835" href="#noteref_835">835.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> iii. 5; <span class="tei tei-hi"><span style="font-style: italic">Hist. Nat. Praef.</span></span> +3; Suet. <span class="tei tei-hi"><span style="font-style: italic">Vit. Plin.</span></span> He was 56 at his +death in <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span> 79; cf. Peter, <span class="tei tei-hi"><span style="font-style: italic">Gesch. Litt.</span></span> +i. 119, 420.</dd><dt class="tei tei-notelabel"><a id="note_836" name="note_836" href="#noteref_836">836.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> iii. 5, § 13; Persius, who +was eleven years younger than the +elder Pliny, shows a character of the +same type, cf. Pers. <span class="tei tei-hi"><span style="font-style: italic">Sat.</span></span> ii. 71-74; iii. +66 sqq.; cf. Martha, <span class="tei tei-hi"><span style="font-style: italic">Les Moralistes +sous l’Emp.</span></span> p. 131 sqq.</dd><dt class="tei tei-notelabel"><a id="note_837" name="note_837" href="#noteref_837">837.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> iii. 5.</dd><dt class="tei tei-notelabel"><a id="note_838" name="note_838" href="#noteref_838">838.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Praef. H. N.</span></span> § 17; cf. § 18, profecto +enim vita vigilia est.</dd><dt class="tei tei-notelabel"><a id="note_839" name="note_839" href="#noteref_839">839.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> i. 14; cf. Tac. <span class="tei tei-hi"><span style="font-style: italic">Agr.</span></span> iv.; +Juv. iii. 165.</dd><dt class="tei tei-notelabel"><a id="note_840" name="note_840" href="#noteref_840">840.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> iii. i; ii. 7; i. 12; v. 11.</dd><dt class="tei tei-notelabel"><a id="note_841" name="note_841" href="#noteref_841">841.</a></dt><dd class="tei tei-notetext">Cf. Pliny’s letter to Calpurnia’s +aunt, <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> iv. 19, quae nihil in contubernio +tuo viderit nisi sanctum honestumque; +cf. viii. 5; v. 16.</dd><dt class="tei tei-notelabel"><a id="note_842" name="note_842" href="#noteref_842">842.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> ii. 78; iv. 81.</dd><dt class="tei tei-notelabel"><a id="note_843" name="note_843" href="#noteref_843">843.</a></dt><dd class="tei tei-notetext">Cf. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> 746, 2364.</dd><dt class="tei tei-notelabel"><a id="note_844" name="note_844" href="#noteref_844">844.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Vesp.</span></span> ii. locum incunabulorum +assidue frequentavit, manente +villa qualis fuerat olim, etc.</dd><dt class="tei tei-notelabel"><a id="note_845" name="note_845" href="#noteref_845">845.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> viii. ix.</dd><dt class="tei tei-notelabel"><a id="note_846" name="note_846" href="#noteref_846">846.</a></dt><dd class="tei tei-notetext">D. Cass. lxvi. 8, Suet. <span class="tei tei-hi"><span style="font-style: italic">Vesp.</span></span> xvi., +cf. Meriv. vii. 274; cf. Schiller, <span class="tei tei-hi"><span style="font-style: italic">Gesch. +röm. Kaiserzeit</span></span>, p. 515.</dd><dt class="tei tei-notelabel"><a id="note_847" name="note_847" href="#noteref_847">847.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Vesp.</span></span> lx.; <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> 746, sacr. +aedium restitutori, 1460, 1868, 2364, +D. Cass. lxvi. 10.</dd><dt class="tei tei-notelabel"><a id="note_848" name="note_848" href="#noteref_848">848.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Vesp.</span></span> xvii.</dd><dt class="tei tei-notelabel"><a id="note_849" name="note_849" href="#noteref_849">849.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xix.</dd><dt class="tei tei-notelabel"><a id="note_850" name="note_850" href="#noteref_850">850.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xviii.; + continued by Hadrian, +Spart. xvi.; by Ant. Pius, Capitol. +xi.; by Alex. Severus, Lamprid. xliv.; +cf. <span class="tei tei-hi"><span style="font-style: italic">C. Th.</span></span> xiii. 3, 1, 2, 3; Eum. <span class="tei tei-hi"><span style="font-style: italic">Or. +pro Scholis</span></span>, c. 11.</dd><dt class="tei tei-notelabel"><a id="note_851" name="note_851" href="#noteref_851">851.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">v.</span></span> <span class="tei tei-hi"><span style="font-style: italic">Rom. Soc. in the Last Century +of the Western Empire</span></span> (1st ed.), p. 355.</dd><dt class="tei tei-notelabel"><a id="note_852" name="note_852" href="#noteref_852">852.</a></dt><dd class="tei tei-notetext">Mommsen, <span class="tei tei-hi"><span style="font-style: italic">Rom. Prov.</span></span> (Tr.) i. p. 76.</dd><dt class="tei tei-notelabel"><a id="note_853" name="note_853" href="#noteref_853">853.</a></dt><dd class="tei tei-notetext">Pliny probably came to Rome +about 72 <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span> Rendall, xiv.; in Mayor’s +Pliny, <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> iii.; cf. Quintil. <span class="tei tei-hi"><span style="font-style: italic">Prooem.</span></span> i.</dd><dt class="tei tei-notelabel"><a id="note_854" name="note_854" href="#noteref_854">854.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> ii. 14, 10; vi. 6, 3; +vi. 32.</dd><dt class="tei tei-notelabel"><a id="note_855" name="note_855" href="#noteref_855">855.</a></dt><dd class="tei tei-notetext">Quintil. <span class="tei tei-hi"><span style="font-style: italic">Inst. Or.</span></span> i. 2, 6; cf. Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> +iii. 3, 4, cui in hoc lubrico aetatis non +praeceptor modo sed custos etiam rectorque +quaerendus est; cf. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> iv. 13, 4, +ubi enim pudicius contineantur quam +sub oculis parentum; cf. Tac. <span class="tei tei-hi"><span style="font-style: italic">Dial. de +Or.</span></span> 28.</dd><dt class="tei tei-notelabel"><a id="note_856" name="note_856" href="#noteref_856">856.</a></dt><dd class="tei tei-notetext">Quintil. <span class="tei tei-hi"><span style="font-style: italic">Inst. Prooem.</span></span> i. 9-11; ii. +2, 15; xii. 1, 1; xii. 7, 7, non convenit +ei, quem oratorem esse volumus, +injusta tueri scientem.</dd><dt class="tei tei-notelabel"><a id="note_857" name="note_857" href="#noteref_857">857.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> vi. <span class="tei tei-hi"><span style="font-style: italic">Prooem.</span></span> 4.</dd><dt class="tei tei-notelabel"><a id="note_858" name="note_858" href="#noteref_858">858.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> ii. 13, hunc ego, cum +simul studeremus, arte familiariterque +dilexi, etc.</dd><dt class="tei tei-notelabel"><a id="note_859" name="note_859" href="#noteref_859">859.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> v. 14; <span class="tei tei-hi"><span style="font-style: italic">Paneg.</span></span> 91, 92; cf. +Momms. <span class="tei tei-hi"><span style="font-style: italic">Plin.</span></span> p. 64.</dd><dt class="tei tei-notelabel"><a id="note_860" name="note_860" href="#noteref_860">860.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> vi. 6.</dd><dt class="tei tei-notelabel"><a id="note_861" name="note_861" href="#noteref_861">861.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> vii. 16, 2; i. 10, 3; cf. Momms. p. +52. Pliny’s service with the iii. Gallica +was later than September, <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span> 81.</dd><dt class="tei tei-notelabel"><a id="note_862" name="note_862" href="#noteref_862">862.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> i. 10, 4; cf. Tac. <span class="tei tei-hi"><span style="font-style: italic">Agr.</span></span> iv.</dd><dt class="tei tei-notelabel"><a id="note_863" name="note_863" href="#noteref_863">863.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> iii. 11, 5.</dd><dt class="tei tei-notelabel"><a id="note_864" name="note_864" href="#noteref_864">864.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> i. 10; cf. Philostr. <span class="tei tei-hi"><span style="font-style: italic">Apoll. +Tyan.</span></span> v. 37, 40; vi. 8.</dd><dt class="tei tei-notelabel"><a id="note_865" name="note_865" href="#noteref_865">865.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> vii. 26, 4.</dd><dt class="tei tei-notelabel"><a id="note_866" name="note_866" href="#noteref_866">866.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> iii. 11, 2; Suet. <span class="tei tei-hi"><span style="font-style: italic">Dom.</span></span> x.; D. +Cass. lxvii. 10; cf. Momms. p. 59, +where the date of Pliny’s praetorship +is fixed.</dd><dt class="tei tei-notelabel"><a id="note_867" name="note_867" href="#noteref_867">867.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Dom.</span></span> x.</dd><dt class="tei tei-notelabel"><a id="note_868" name="note_868" href="#noteref_868">868.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> i. 14; cf. iii. 11, 3.</dd><dt class="tei tei-notelabel"><a id="note_869" name="note_869" href="#noteref_869">869.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> iii. 16; cf. vii. 19; ix. 13.</dd><dt class="tei tei-notelabel"><a id="note_870" name="note_870" href="#noteref_870">870.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xvi. 34.</dd><dt class="tei tei-notelabel"><a id="note_871" name="note_871" href="#noteref_871">871.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> vii. 19, 4; for the character +of Helvidius Priscus, cf. Tac. <span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> iv. 5.</dd><dt class="tei tei-notelabel"><a id="note_872" name="note_872" href="#noteref_872">872.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Vesp.</span></span> xv.; D. Cass. lxvi. 12; +cf. Peter, <span class="tei tei-hi"><span style="font-style: italic">Gesch. Litt.</span></span> ii. 98.</dd><dt class="tei tei-notelabel"><a id="note_873" name="note_873" href="#noteref_873">873.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> iii. 16, 7.</dd><dt class="tei tei-notelabel"><a id="note_874" name="note_874" href="#noteref_874">874.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xvi. 21; D. Cass. lxii. 26.</dd><dt class="tei tei-notelabel"><a id="note_875" name="note_875" href="#noteref_875">875.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xiv. 12; xvi. 21, 22; cf. +D. Cass. 61. 15.</dd><dt class="tei tei-notelabel"><a id="note_876" name="note_876" href="#noteref_876">876.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xvi. 26.</dd><dt class="tei tei-notelabel"><a id="note_877" name="note_877" href="#noteref_877">877.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> vii. 19.</dd><dt class="tei tei-notelabel"><a id="note_878" name="note_878" href="#noteref_878">878.</a></dt><dd class="tei tei-notetext">Renan, <span class="tei tei-hi"><span style="font-style: italic">Les Évangiles</span></span>, p. 142, treats +the philosophic opposition as a mere +aristocratic reaction; cf. pp. 287, 382. +Boissier, <span class="tei tei-hi"><span style="font-style: italic">L’Opp.</span></span> p. 103; Schiller, +<span class="tei tei-hi"><span style="font-style: italic">Gesch. d. röm. Kaiserz.</span></span> pp. 509, 536.</dd><dt class="tei tei-notelabel"><a id="note_879" name="note_879" href="#noteref_879">879.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> v. 8, 8; Momms. p. 52.</dd><dt class="tei tei-notelabel"><a id="note_880" name="note_880" href="#noteref_880">880.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> vi. 1; iv. 16; vi. 23, 2.</dd><dt class="tei tei-notelabel"><a id="note_881" name="note_881" href="#noteref_881">881.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> i. 20, 7.</dd><dt class="tei tei-notelabel"><a id="note_882" name="note_882" href="#noteref_882">882.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> vi. 33, 8-11.</dd><dt class="tei tei-notelabel"><a id="note_883" name="note_883" href="#noteref_883">883.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> iv. 16.</dd><dt class="tei tei-notelabel"><a id="note_884" name="note_884" href="#noteref_884">884.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> iv. 19, 3. disponit qui nuntient +sibi quem assensum, quos clamores excitarim, +quem eventum judicii tulerim.</dd><dt class="tei tei-notelabel"><a id="note_885" name="note_885" href="#noteref_885">885.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> vi. 11.</dd><dt class="tei tei-notelabel"><a id="note_886" name="note_886" href="#noteref_886">886.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> ii. 14, 4.</dd><dt class="tei tei-notelabel"><a id="note_887" name="note_887" href="#noteref_887">887.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> vi. 2, 6.</dd><dt class="tei tei-notelabel"><a id="note_888" name="note_888" href="#noteref_888">888.</a></dt><dd class="tei tei-notetext">For the career and character of M. +Aquilius Regulus, <span class="tei tei-hi"><span style="font-style: italic">v.</span></span> Tac. <span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> iv. 42; +Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> i. 5; i. 20, 15; ii. 11; ii. +20; iv. 2; vi. 2; and Boissier, <span class="tei tei-hi"><span style="font-style: italic">L’Opp.</span></span> +p. 193.</dd><dt class="tei tei-notelabel"><a id="note_889" name="note_889" href="#noteref_889">889.</a></dt><dd class="tei tei-notetext">Mart. i. 13, 83, 112, Cum tibi +sit sophiae par fama et cura deorum, +etc.</dd><dt class="tei tei-notelabel"><a id="note_890" name="note_890" href="#noteref_890">890.</a></dt><dd class="tei tei-notetext">Mart. vii. 31.</dd><dt class="tei tei-notelabel"><a id="note_891" name="note_891" href="#noteref_891">891.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> vi. 38; vi. 64, 11.</dd><dt class="tei tei-notelabel"><a id="note_892" name="note_892" href="#noteref_892">892.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> vii. 16.</dd><dt class="tei tei-notelabel"><a id="note_893" name="note_893" href="#noteref_893">893.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> iv. 7, § 4.</dd><dt class="tei tei-notelabel"><a id="note_894" name="note_894" href="#noteref_894">894.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> i. 20, 15; cf. references to the +archaic literary taste of the day in +Mart. v. 10.</dd><dt class="tei tei-notelabel"><a id="note_895" name="note_895" href="#noteref_895">895.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> v. 12.</dd><dt class="tei tei-notelabel"><a id="note_896" name="note_896" href="#noteref_896">896.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> vi. 2, 5.</dd><dt class="tei tei-notelabel"><a id="note_897" name="note_897" href="#noteref_897">897.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> ii. 20.</dd><dt class="tei tei-notelabel"><a id="note_898" name="note_898" href="#noteref_898">898.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> iv. 2.</dd><dt class="tei tei-notelabel"><a id="note_899" name="note_899" href="#noteref_899">899.</a></dt><dd class="tei tei-notetext">For the light which this throws on +the production of books in that age, <span class="tei tei-hi"><span style="font-style: italic">v.</span></span> +Haenny, <span class="tei tei-hi"><span style="font-style: italic">Schriftsteller u. Buchhändler</span></span>, pp. 39-41.</dd><dt class="tei tei-notelabel"><a id="note_900" name="note_900" href="#noteref_900">900.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> ii. 10, 4; iii. 7, 14, quatenus +nobis denegatur diu vivere, relinquamus +aliquid quo nos vixisse testemur; +v. 5, 4; v. 8, 2, me autem nihil +aeque ac diuturnitatis amor sollicitat; +cf. vii. 20.</dd><dt class="tei tei-notelabel"><a id="note_901" name="note_901" href="#noteref_901">901.</a></dt><dd class="tei tei-notetext">Stat. <span class="tei tei-hi"><span style="font-style: italic">Silv.</span></span> ii. 2.</dd><dt class="tei tei-notelabel"><a id="note_902" name="note_902" href="#noteref_902">902.</a></dt><dd class="tei tei-notetext">Mart. ii. 7; v. 30; iii 20; iv. 23; +v. 23. For the same breadth of +accomplishment in the fifth century, +cf. Sidon. Apoll. <span class="tei tei-hi"><span style="font-style: italic">Carm.</span></span> v. 97; ii. 156; +xxiii. 101; <span class="tei tei-hi"><span style="font-style: italic">Rom. Soc. in the Last +Cent. of the Western Empire</span></span> (1st ed.), +p. 375.</dd><dt class="tei tei-notelabel"><a id="note_903" name="note_903" href="#noteref_903">903.</a></dt><dd class="tei tei-notetext">Mart. vi. 60.</dd><dt class="tei tei-notelabel"><a id="note_904" name="note_904" href="#noteref_904">904.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> iv. 14.</dd><dt class="tei tei-notelabel"><a id="note_905" name="note_905" href="#noteref_905">905.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> iii. 21. This book is +dated by Mommsen 101 <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span> (<span class="tei tei-hi"><span style="font-style: italic">Plin.</span></span> p. +14, Morel; <span class="tei tei-hi"><span style="font-style: italic">v.</span></span> App. C, p. 95); cf. Friedländer’s +<span class="tei tei-hi"><span style="font-style: italic">Martial</span></span>, <span class="tei tei-q">“Chronologie der +Epigr. Mart.”</span> p. 66.</dd><dt class="tei tei-notelabel"><a id="note_906" name="note_906" href="#noteref_906">906.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> iv. 8, 4; v. 12, est mihi +cum Cicerone aemulatio.</dd><dt class="tei tei-notelabel"><a id="note_907" name="note_907" href="#noteref_907">907.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> vii. 30.</dd><dt class="tei tei-notelabel"><a id="note_908" name="note_908" href="#noteref_908">908.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> viii. 24, reverere gloriam +veterem et hanc ipsam senectutem quae +in homine venerabilis, in urbibus sacra.</dd><dt class="tei tei-notelabel"><a id="note_909" name="note_909" href="#noteref_909">909.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> vii. 4, 2, Qualem? inquis. +Nescio; tragoedia vocabatur.</dd><dt class="tei tei-notelabel"><a id="note_910" name="note_910" href="#noteref_910">910.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> vii. 4, 3.</dd><dt class="tei tei-notelabel"><a id="note_911" name="note_911" href="#noteref_911">911.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> iv. 14, cf. Ov. <span class="tei tei-hi"><span style="font-style: italic">Trist.</span></span> ii. 365, +who makes pretty much the same +excuse to Augustus.</dd><dt class="tei tei-notelabel"><a id="note_912" name="note_912" href="#noteref_912">912.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> v. 3.</dd><dt class="tei tei-notelabel"><a id="note_913" name="note_913" href="#noteref_913">913.</a></dt><dd class="tei tei-notetext">Cf. Nettleship, <span class="tei tei-hi"><span style="font-style: italic">Lectures and Essays</span></span>, +2nd Series, p. 39.</dd><dt class="tei tei-notelabel"><a id="note_914" name="note_914" href="#noteref_914">914.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> iii. 13, 5; vii. 17.</dd><dt class="tei tei-notelabel"><a id="note_915" name="note_915" href="#noteref_915">915.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> iii. 18; cf. ii. 19.</dd><dt class="tei tei-notelabel"><a id="note_916" name="note_916" href="#noteref_916">916.</a></dt><dd class="tei tei-notetext">Teuffel, <span class="tei tei-hi"><span style="font-style: italic">R. Lit.</span></span> § 387; Mackail, +<span class="tei tei-hi"><span style="font-style: italic">Lat. Lit.</span></span> p. 264; <span class="tei tei-hi"><span style="font-style: italic">Rom. Soc. in the Last +Cent. of the W. Empire</span></span> (1st ed.), p. 357.</dd><dt class="tei tei-notelabel"><a id="note_917" name="note_917" href="#noteref_917">917.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> iii. 15.</dd><dt class="tei tei-notelabel"><a id="note_918" name="note_918" href="#noteref_918">918.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 1, 20. It is curious that this +praise of amplitude should be addressed +to Tacitus; cf. Nipperdey, <span class="tei tei-hi"><span style="font-style: italic">Einleit.</span></span> +xxxiv.</dd><dt class="tei tei-notelabel"><a id="note_919" name="note_919" href="#noteref_919">919.</a></dt><dd class="tei tei-notetext">Macrob. <span class="tei tei-hi"><span style="font-style: italic">Sat.</span></span> v. 1, 7; Sidon. Apoll. +i. 1, 1; iv. 22, 2, ego Plinio ut +discipulus assurgo.</dd><dt class="tei tei-notelabel"><a id="note_920" name="note_920" href="#noteref_920">920.</a></dt><dd class="tei tei-notetext">Sym. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> v. 85. Seeck, <span class="tei tei-hi"><span style="font-style: italic">Prol.</span></span> xlv.</dd><dt class="tei tei-notelabel"><a id="note_921" name="note_921" href="#noteref_921">921.</a></dt><dd class="tei tei-notetext">Momms. <span class="tei tei-hi"><span style="font-style: italic">Plin.</span></span> (Tr.) p. 2; cf. +Haenny, <span class="tei tei-hi"><span style="font-style: italic">Schriftsteller</span></span>, etc. p. 19.</dd><dt class="tei tei-notelabel"><a id="note_922" name="note_922" href="#noteref_922">922.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> i. 1; vii. 28; i. 15; viii. +1; Macé, <span class="tei tei-hi"><span style="font-style: italic">Suétone</span></span>, p. 87.</dd><dt class="tei tei-notelabel"><a id="note_923" name="note_923" href="#noteref_923">923.</a></dt><dd class="tei tei-notetext">Momms. <span class="tei tei-hi"><span style="font-style: italic">Plin.</span></span> p. 4.</dd><dt class="tei tei-notelabel"><a id="note_924" name="note_924" href="#noteref_924">924.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> pp. 7, 24; Teuffel, § 335, 1.</dd><dt class="tei tei-notelabel"><a id="note_925" name="note_925" href="#noteref_925">925.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> iii. 18, 5; viii. 12, literarum +senescentium reductor; Stat. <span class="tei tei-hi"><span style="font-style: italic">Silv.</span></span> +i. Prooem.; <span class="tei tei-hi"><span style="font-style: italic">Petron.</span></span> 88; cf. Sidon. Apoll. +<span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> viii. 8; ii. 14; vii. 15; ii. 10, 1.</dd><dt class="tei tei-notelabel"><a id="note_926" name="note_926" href="#noteref_926">926.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> vi. 17, § 5.</dd><dt class="tei tei-notelabel"><a id="note_927" name="note_927" href="#noteref_927">927.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> vii. 17; v. 12.</dd><dt class="tei tei-notelabel"><a id="note_928" name="note_928" href="#noteref_928">928.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> vii. 20; viii. 7.</dd><dt class="tei tei-notelabel"><a id="note_929" name="note_929" href="#noteref_929">929.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> vii. 20; ix. 23, ad hoc illum +<span class="tei tei-q">“Tacitus es an Plinius?”</span></dd><dt class="tei tei-notelabel"><a id="note_930" name="note_930" href="#noteref_930">930.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> vi. 16, 2.</dd><dt class="tei tei-notelabel"><a id="note_931" name="note_931" href="#noteref_931">931.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> iii. 21, 6, at non erunt aeterna +quae scripsit; non erunt fortasse; ille +tamen scripsit tanquam essent futura.</dd><dt class="tei tei-notelabel"><a id="note_932" name="note_932" href="#noteref_932">932.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> iii. 7, scribebat carmina majore +cura quam ingenio.</dd><dt class="tei tei-notelabel"><a id="note_933" name="note_933" href="#noteref_933">933.</a></dt><dd class="tei tei-notetext">Mart. vii. 63; Tac. <span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> iii. 65.</dd><dt class="tei tei-notelabel"><a id="note_934" name="note_934" href="#noteref_934">934.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">v.</span></span> Teuffel, <span class="tei tei-hi"><span style="font-style: italic">R. Lit.</span></span> § 315, n. 5, + and the opinions collected by Mayor, <span class="tei tei-hi"><span style="font-style: italic">Plin.</span></span> iii. p. 120.</dd><dt class="tei tei-notelabel"><a id="note_935" name="note_935" href="#noteref_935">935.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> iii. 7, 3.</dd><dt class="tei tei-notelabel"><a id="note_936" name="note_936" href="#noteref_936">936.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">v.</span></span> Mayor, <span class="tei tei-hi"><span style="font-style: italic">Plin.</span></span> iii. p. 114, for a +learned note on suicide in the early +Empire.</dd><dt class="tei tei-notelabel"><a id="note_937" name="note_937" href="#noteref_937">937.</a></dt><dd class="tei tei-notetext">Pliny, <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> iv. 23, 3. For a similar +ideal in the fifth century, <span class="tei tei-hi"><span style="font-style: italic">v.</span></span> <span class="tei tei-hi"><span style="font-style: italic">Roman +Society in the Last Century of the +Western Empire</span></span>, p. 165 (1st ed.).</dd><dt class="tei tei-notelabel"><a id="note_938" name="note_938" href="#noteref_938">938.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> v. 8, § 1.</dd><dt class="tei tei-notelabel"><a id="note_939" name="note_939" href="#noteref_939">939.</a></dt><dd class="tei tei-notetext">For a good example cf. Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> +iii. 15.</dd><dt class="tei tei-notelabel"><a id="note_940" name="note_940" href="#noteref_940">940.</a></dt><dd class="tei tei-notetext">Capitol. <span class="tei tei-hi"><span style="font-style: italic">Ant. P.</span></span> 1.</dd><dt class="tei tei-notelabel"><a id="note_941" name="note_941" href="#noteref_941">941.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> iv. 3.</dd><dt class="tei tei-notelabel"><a id="note_942" name="note_942" href="#noteref_942">942.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> iv. 18; cf. viii. 4.</dd><dt class="tei tei-notelabel"><a id="note_943" name="note_943" href="#noteref_943">943.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> ii. 11; ii. 18, 36; Plin. +<span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> i. 5; ii. 7; iii. 1, scribit et +quidem utraqua lingua, lyra doctissima. +Spurinna was 77, at the date of +this letter, <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span> 101-102; Momms. p. 11.</dd><dt class="tei tei-notelabel"><a id="note_944" name="note_944" href="#noteref_944">944.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> iv. 27; cf. ix. 8.</dd><dt class="tei tei-notelabel"><a id="note_945" name="note_945" href="#noteref_945">945.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> vi. 15; ix. 22.</dd><dt class="tei tei-notelabel"><a id="note_946" name="note_946" href="#noteref_946">946.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> vi. 21.</dd><dt class="tei tei-notelabel"><a id="note_947" name="note_947" href="#noteref_947">947.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> vi. 798; <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> 801. He was +Secretary (ab Epistulis) under Domitian, +Nerva, and Trajan; cf. Macé, +<span class="tei tei-hi"><span style="font-style: italic">Suétone</span></span>, pp. 91, 93, 115.</dd><dt class="tei tei-notelabel"><a id="note_948" name="note_948" href="#noteref_948">948.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> i. 17; viii. 12. Cf. C. +Fannius, who wrote a history of the +victims of Nero, Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> v. 5. He +died <span class="tei tei-hi"><span style="font-style: italic">circ.</span></span> 106, Macé, p. 82.</dd><dt class="tei tei-notelabel"><a id="note_949" name="note_949" href="#noteref_949">949.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> v. 8. For similar unwillingness, +cf. Sidon. Apoll. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> iv. 22.</dd><dt class="tei tei-notelabel"><a id="note_950" name="note_950" href="#noteref_950">950.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> i. 3.</dd><dt class="tei tei-notelabel"><a id="note_951" name="note_951" href="#noteref_951">951.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> viii. 4; ix. 33.</dd><dt class="tei tei-notelabel"><a id="note_952" name="note_952" href="#noteref_952">952.</a></dt><dd class="tei tei-notetext">Mart. iv. 33; vi. 14.</dd><dt class="tei tei-notelabel"><a id="note_953" name="note_953" href="#noteref_953">953.</a></dt><dd class="tei tei-notetext">Momms. <span class="tei tei-hi"><span style="font-style: italic">Plin.</span></span> p. 13, puts his birth +in 77 <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span>; but cf. Macé, p. 35, who +places it in the year 69; see too Peter, +<span class="tei tei-hi"><span style="font-style: italic">Gesch. Litt.</span></span> ii. 67. The indications +in Suet. are <span class="tei tei-hi"><span style="font-style: italic">Domit.</span></span> xii.; <span class="tei tei-hi"><span style="font-style: italic">Ill. Gramm.</span></span> +iv.; <span class="tei tei-hi"><span style="font-style: italic">Nero</span></span>, lvii.</dd><dt class="tei tei-notelabel"><a id="note_954" name="note_954" href="#noteref_954">954.</a></dt><dd class="tei tei-notetext">Macé, p. 83; Peter, ii. 69; cf. +Krause, <span class="tei tei-hi"><span style="font-style: italic">De Sueton. Fontibus.</span></span></dd><dt class="tei tei-notelabel"><a id="note_955" name="note_955" href="#noteref_955">955.</a></dt><dd class="tei tei-notetext">For the authorities, <span class="tei tei-hi"><span style="font-style: italic">v.</span></span> Macé, p. 29.</dd><dt class="tei tei-notelabel"><a id="note_956" name="note_956" href="#noteref_956">956.</a></dt><dd class="tei tei-notetext">From 97 to 101 <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span>, <span class="tei tei-hi"><span style="font-style: italic">ib.</span></span> pp. 53-57.</dd><dt class="tei tei-notelabel"><a id="note_957" name="note_957" href="#noteref_957">957.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> iii. 8.</dd><dt class="tei tei-notelabel"><a id="note_958" name="note_958" href="#noteref_958">958.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> i. 24; of the year 97. On the +meaning of <span class="tei tei-hi"><span style="font-style: italic">contubernalis</span></span>, Suetonius +being 28, and Pliny 35 years of age, <span class="tei tei-hi"><span style="font-style: italic">v.</span></span> +Macé, p. 50.</dd><dt class="tei tei-notelabel"><a id="note_959" name="note_959" href="#noteref_959">959.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ad Traj.</span></span> 94; cf. Macé, p. 50.</dd><dt class="tei tei-notelabel"><a id="note_960" name="note_960" href="#noteref_960">960.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> i. 18.</dd><dt class="tei tei-notelabel"><a id="note_961" name="note_961" href="#noteref_961">961.</a></dt><dd class="tei tei-notetext">Macé, p. 68; Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> v. 10; +Momms. <span class="tei tei-hi"><span style="font-style: italic">Plin.</span></span> p. 18.</dd><dt class="tei tei-notelabel"><a id="note_962" name="note_962" href="#noteref_962">962.</a></dt><dd class="tei tei-notetext">Macé, p. 69.</dd><dt class="tei tei-notelabel"><a id="note_963" name="note_963" href="#noteref_963">963.</a></dt><dd class="tei tei-notetext">Macé, p. 90. For the disgrace of +Suetonius, <span class="tei tei-hi"><span style="font-style: italic">v.</span></span> Spart. <span class="tei tei-hi"><span style="font-style: italic">Hadr.</span></span> xi. 2.</dd><dt class="tei tei-notelabel"><a id="note_964" name="note_964" href="#noteref_964">964.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Paneg.</span></span> 53.</dd><dt class="tei tei-notelabel"><a id="note_965" name="note_965" href="#noteref_965">965.</a></dt><dd class="tei tei-notetext">See <span class="tei tei-hi"><span style="font-style: italic">Roman Society in the Last +Century of the Western Empire</span></span>, p. 348 +sq. (1st ed.).</dd><dt class="tei tei-notelabel"><a id="note_966" name="note_966" href="#noteref_966">966.</a></dt><dd class="tei tei-notetext">Virg. <span class="tei tei-hi"><span style="font-style: italic">Aen.</span></span> vi. 848 sq.</dd><dt class="tei tei-notelabel"><a id="note_967" name="note_967" href="#noteref_967">967.</a></dt><dd class="tei tei-notetext">Ov. <span class="tei tei-hi"><span style="font-style: italic">Trist.</span></span> iv. 128; Hor. <span class="tei tei-hi"><span style="font-style: italic">Carm.</span></span> ii. +20; Friedl. <span class="tei tei-hi"><span style="font-style: italic">Sittengesch.</span></span> iii. p. 299.</dd><dt class="tei tei-notelabel"><a id="note_968" name="note_968" href="#noteref_968">968.</a></dt><dd class="tei tei-notetext">Mau, <span class="tei tei-hi"><span style="font-style: italic">Pompeii</span></span> (Tr.), 486, 488; +<span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> ii. 4967.</dd><dt class="tei tei-notelabel"><a id="note_969" name="note_969" href="#noteref_969">969.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">De Or.</span></span> 13, auditis in theatro +Virgilii versibus surrexit universus +populus, etc.</dd><dt class="tei tei-notelabel"><a id="note_970" name="note_970" href="#noteref_970">970.</a></dt><dd class="tei tei-notetext">Petron. <span class="tei tei-hi"><span style="font-style: italic">Sat.</span></span> 68.</dd><dt class="tei tei-notelabel"><a id="note_971" name="note_971" href="#noteref_971">971.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> iii. 18, 4; viii. 12, 1; +cf. Seneca’s complaints of his time, +<span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 95, § 23; 100; Petron. 83-4.</dd><dt class="tei tei-notelabel"><a id="note_972" name="note_972" href="#noteref_972">972.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Dial. de Or.</span></span> 20; Mart. v. 10; +cf. Suet. <span class="tei tei-hi"><span style="font-style: italic">Octav.</span></span> 86, Cacozelos et antiquarios, +ut diverso genere vitiosos, pari +fastidio sprevit; Pers. i. 69 sq.; Sen. +<span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 114. For Hadrian’s preference of +Ennius to Virgil, etc., <span class="tei tei-hi"><span style="font-style: italic">v.</span></span> Spart. <span class="tei tei-hi"><span style="font-style: italic">Hadr.</span></span> +c. 16; A. Gell. xii. 2; Macé, p. 96; +Martha, <span class="tei tei-hi"><span style="font-style: italic">Les Moralistes sous l’Empire +Rom.</span></span> p. 184.</dd><dt class="tei tei-notelabel"><a id="note_973" name="note_973" href="#noteref_973">973.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 114, § 13, duodecim tabulas +loquuntur.</dd><dt class="tei tei-notelabel"><a id="note_974" name="note_974" href="#noteref_974">974.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Dial. de Or.</span></span> 20.</dd><dt class="tei tei-notelabel"><a id="note_975" name="note_975" href="#noteref_975">975.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">De Or.</span></span> 12.</dd><dt class="tei tei-notelabel"><a id="note_976" name="note_976" href="#noteref_976">976.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 9, 10.</dd><dt class="tei tei-notelabel"><a id="note_977" name="note_977" href="#noteref_977">977.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Dom.</span></span> iv.</dd><dt class="tei tei-notelabel"><a id="note_978" name="note_978" href="#noteref_978">978.</a></dt><dd class="tei tei-notetext">Stat. v. 3, 225; cf. Suet. <span class="tei tei-hi"><span style="font-style: italic">Claud.</span></span> +xi. A Greek comedy in honour of +Germanicus was performed.</dd><dt class="tei tei-notelabel"><a id="note_979" name="note_979" href="#noteref_979">979.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Ner.</span></span> xii. Suetonius says it +was the first of the kind. It was +called <span class="tei tei-q">“Neronia.”</span></dd><dt class="tei tei-notelabel"><a id="note_980" name="note_980" href="#noteref_980">980.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> 2603, to L. Val. Pudens, +erected by his fellow-citizens in <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span> +110. He was only 13. <span class="tei tei-hi"><span style="font-style: italic">v.</span></span> Teuffel, +§ 314, n. 4; Friedl. <span class="tei tei-hi"><span style="font-style: italic">Sittengesch.</span></span> iii. p. +324.</dd><dt class="tei tei-notelabel"><a id="note_981" name="note_981" href="#noteref_981">981.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> vi. 2; ix. 11, 2; Mart. +vii. 8. Cf. Haenny, <span class="tei tei-hi"><span style="font-style: italic">Schriftst. u. Buchh.</span></span> +ii. p. 24 sqq.</dd><dt class="tei tei-notelabel"><a id="note_982" name="note_982" href="#noteref_982">982.</a></dt><dd class="tei tei-notetext">Epict. iii. 23, § 11.</dd><dt class="tei tei-notelabel"><a id="note_983" name="note_983" href="#noteref_983">983.</a></dt><dd class="tei tei-notetext">Mart. iii. 44, 45; iv. 81.</dd><dt class="tei tei-notelabel"><a id="note_984" name="note_984" href="#noteref_984">984.</a></dt><dd class="tei tei-notetext">Juv. i. 2; iii. 9.</dd><dt class="tei tei-notelabel"><a id="note_985" name="note_985" href="#noteref_985">985.</a></dt><dd class="tei tei-notetext">Petron. <span class="tei tei-hi"><span style="font-style: italic">Sat.</span></span> 90, 91, 115.</dd><dt class="tei tei-notelabel"><a id="note_986" name="note_986" href="#noteref_986">986.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> i. 13; ii. 19; iv. 5; +27; v. 12; vi. 17, 21; viii. 21.</dd><dt class="tei tei-notelabel"><a id="note_987" name="note_987" href="#noteref_987">987.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> vi. 17.</dd><dt class="tei tei-notelabel"><a id="note_988" name="note_988" href="#noteref_988">988.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> iv. 27.</dd><dt class="tei tei-notelabel"><a id="note_989" name="note_989" href="#noteref_989">989.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> iii. 18; iv. 5.</dd><dt class="tei tei-notelabel"><a id="note_990" name="note_990" href="#noteref_990">990.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> i. 13, 2; vi. 17; viii. 12, 1.</dd><dt class="tei tei-notelabel"><a id="note_991" name="note_991" href="#noteref_991">991.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> vii 17, 7, quia in numero +ipso est quoddam magnum conlatumque +consilium. Cf. Arist. <span class="tei tei-hi"><span style="font-style: italic">Pol.</span></span> iii. 11, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">διὸ καὶ κρίνουσιν ἄμεινον οἱ πολλοὶ καὶ τὰ τῆς μουσικῆς ἔργα καὶ τὰ τῶν ποιητῶν</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_992" name="note_992" href="#noteref_992">992.</a></dt><dd class="tei tei-notetext">Sidon. Apoll. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> ii. 14; vii. 15; +i. 6.</dd><dt class="tei tei-notelabel"><a id="note_993" name="note_993" href="#noteref_993">993.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> viii. 12. Seneca was even +more pessimist, cf. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 95, § 23; 100; +<span class="tei tei-hi"><span style="font-style: italic">De Brev. V.</span></span> xiii. 1.</dd><dt class="tei tei-notelabel"><a id="note_994" name="note_994" href="#noteref_994">994.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> i. 9; quot dies quam +frigidis rebus absumpsi! cf. the social +life of Symmachus, <span class="tei tei-hi"><span style="font-style: italic">Roman Society in +the Last Century of the Western Empire</span></span>, +p. 128 sq. (1st ed.).</dd><dt class="tei tei-notelabel"><a id="note_995" name="note_995" href="#noteref_995">995.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">De Tranq.</span></span> xii.; Juv. iii. xi. +Mart. xii. 18.</dd><dt class="tei tei-notelabel"><a id="note_996" name="note_996" href="#noteref_996">996.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> i. 9; iv. 1.</dd><dt class="tei tei-notelabel"><a id="note_997" name="note_997" href="#noteref_997">997.</a></dt><dd class="tei tei-notetext">Mart. iii. 58.</dd><dt class="tei tei-notelabel"><a id="note_998" name="note_998" href="#noteref_998">998.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> v. 6, § 7, 8; i. 3; ix. 7 +§ 4.</dd><dt class="tei tei-notelabel"><a id="note_999" name="note_999" href="#noteref_999">999.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> viii. 8; cf. Virg. <span class="tei tei-hi"><span style="font-style: italic">Georg.</span></span> ii. 146; +once visited by Caligula, Suet. <span class="tei tei-hi"><span style="font-style: italic">Calig.</span></span> +43.</dd><dt class="tei tei-notelabel"><a id="note_1000" name="note_1000" href="#noteref_1000">1000.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> i. 6, solitudo ipsumque +illud silentium quod venationi datur +magna cogitationis incitamenta sunt.</dd><dt class="tei tei-notelabel"><a id="note_1001" name="note_1001" href="#noteref_1001">1001.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> iii. 1, § 7.</dd><dt class="tei tei-notelabel"><a id="note_1002" name="note_1002" href="#noteref_1002">1002.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> vii. 25.</dd><dt class="tei tei-notelabel"><a id="note_1003" name="note_1003" href="#noteref_1003">1003.</a></dt><dd class="tei tei-notetext">Sidon. Apoll. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> i. 6; ii. 14; vii. +15.</dd><dt class="tei tei-notelabel"><a id="note_1004" name="note_1004" href="#noteref_1004">1004.</a></dt><dd class="tei tei-notetext">Stat. <span class="tei tei-hi"><span style="font-style: italic">Silv.</span></span> ii. 2, 22, spumant +templa salo.</dd><dt class="tei tei-notelabel"><a id="note_1005" name="note_1005" href="#noteref_1005">1005.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> v. 6.</dd><dt class="tei tei-notelabel"><a id="note_1006" name="note_1006" href="#noteref_1006">1006.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> ii. 17, § 27.</dd><dt class="tei tei-notelabel"><a id="note_1007" name="note_1007" href="#noteref_1007">1007.</a></dt><dd class="tei tei-notetext">Stat. <span class="tei tei-hi"><span style="font-style: italic">Silv.</span></span> ii. 2, 53; cf. iii. 1, 124.</dd><dt class="tei tei-notelabel"><a id="note_1008" name="note_1008" href="#noteref_1008">1008.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> i. 3, 20-37.</dd><dt class="tei tei-notelabel"><a id="note_1009" name="note_1009" href="#noteref_1009">1009.</a></dt><dd class="tei tei-notetext">Imposed by Trajan on candidates +for office, Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> vi. 19. This was +a repetition of former enactments, <span class="tei tei-hi"><span style="font-style: italic">e.g.</span></span> +Suet. <span class="tei tei-hi"><span style="font-style: italic">Tib.</span></span> 48. It was revived again by +M. Aurelius, <a name="corr176" id="corr176" class="tei tei-anchor"></a><span class="tei tei-corr">Capitol.</span> xi. Exclusion +from commerce necessitated investments +in land. Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> iii. 19, sum prope +totus in praediis, aliquid tamen foenero. +In <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span> 106 the price of land was +rising, <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> vi. 19; but cf. iii. 19 (<span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span> +101); see Friedl. i. p. 197.</dd><dt class="tei tei-notelabel"><a id="note_1010" name="note_1010" href="#noteref_1010">1010.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">De Benef.</span></span> vii. 10, 5; <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 89, +§ 20; Mart. v. 13, 7; Petron. <span class="tei tei-hi"><span style="font-style: italic">Sat.</span></span> +76, 77; Stat. <span class="tei tei-hi"><span style="font-style: italic">Silv.</span></span> ii. 6, 62.</dd><dt class="tei tei-notelabel"><a id="note_1011" name="note_1011" href="#noteref_1011">1011.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> ii. 17; v. 6; ix. 7; iv. +1; iv. 13.</dd><dt class="tei tei-notelabel"><a id="note_1012" name="note_1012" href="#noteref_1012">1012.</a></dt><dd class="tei tei-notetext">Mart. vii. 31.</dd><dt class="tei tei-notelabel"><a id="note_1013" name="note_1013" href="#noteref_1013">1013.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> iii. 7.</dd><dt class="tei tei-notelabel"><a id="note_1014" name="note_1014" href="#noteref_1014">1014.</a></dt><dd class="tei tei-notetext">Friedl. <span class="tei tei-hi"><span style="font-style: italic">Sittengesch.</span></span> iii. 64.</dd><dt class="tei tei-notelabel"><a id="note_1015" name="note_1015" href="#noteref_1015">1015.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> ii. 17; Stat. <span class="tei tei-hi"><span style="font-style: italic">Silv.</span></span> ii. 2, +76.</dd><dt class="tei tei-notelabel"><a id="note_1016" name="note_1016" href="#noteref_1016">1016.</a></dt><dd class="tei tei-notetext">Plin. ii. 17, § 16.</dd><dt class="tei tei-notelabel"><a id="note_1017" name="note_1017" href="#noteref_1017">1017.</a></dt><dd class="tei tei-notetext">Stat. <span class="tei tei-hi"><span style="font-style: italic">Silv.</span></span> i. 3, 29.</dd><dt class="tei tei-notelabel"><a id="note_1018" name="note_1018" href="#noteref_1018">1018.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> ii. 17, § 24.</dd><dt class="tei tei-notelabel"><a id="note_1019" name="note_1019" href="#noteref_1019">1019.</a></dt><dd class="tei tei-notetext">Friedl. <span class="tei tei-hi"><span style="font-style: italic">Sittengesch.</span></span> iii. 87.</dd><dt class="tei tei-notelabel"><a id="note_1020" name="note_1020" href="#noteref_1020">1020.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> v. 6.</dd><dt class="tei tei-notelabel"><a id="note_1021" name="note_1021" href="#noteref_1021">1021.</a></dt><dd class="tei tei-notetext">Stat. <span class="tei tei-hi"><span style="font-style: italic">Silv.</span></span> ii. 2, 85; i. 5, 36; +Friedl. <span class="tei tei-hi"><span style="font-style: italic">Sittengesch.</span></span> iii. 65.</dd><dt class="tei tei-notelabel"><a id="note_1022" name="note_1022" href="#noteref_1022">1022.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> iii. 6; cf. the taste of Silius +Italicus, iii. 7, 8; Petron. <span class="tei tei-hi"><span style="font-style: italic">Sat.</span></span> 50, 88; +Mahaffy, <span class="tei tei-hi"><span style="font-style: italic">Greek World</span></span>, etc., p. 139 sq.</dd><dt class="tei tei-notelabel"><a id="note_1023" name="note_1023" href="#noteref_1023">1023.</a></dt><dd class="tei tei-notetext">Stat. <span class="tei tei-hi"><span style="font-style: italic">Silv.</span></span> i. 3, 50; ii. 2, 63 sq.; +Mart. iv. 39.</dd><dt class="tei tei-notelabel"><a id="note_1024" name="note_1024" href="#noteref_1024">1024.</a></dt><dd class="tei tei-notetext">Friedl. iii. 196; cf. Croiset, <span class="tei tei-hi"><span style="font-style: italic">Lucien</span></span>, +c. ix. p. 265; Marq. <span class="tei tei-hi"><span style="font-style: italic">Priv.</span></span> ii. 611.</dd><dt class="tei tei-notelabel"><a id="note_1025" name="note_1025" href="#noteref_1025">1025.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> v. 6, 7; cf. ii. 17, § 3.</dd><dt class="tei tei-notelabel"><a id="note_1026" name="note_1026" href="#noteref_1026">1026.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> ii. 17, § 15; v. 6, § 33.</dd><dt class="tei tei-notelabel"><a id="note_1027" name="note_1027" href="#noteref_1027">1027.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Nero</span></span>, xxvii.; Friedl. iii. 77 sqq.</dd><dt class="tei tei-notelabel"><a id="note_1028" name="note_1028" href="#noteref_1028">1028.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> ix. 36; iii. 1.</dd><dt class="tei tei-notelabel"><a id="note_1029" name="note_1029" href="#noteref_1029">1029.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> iii. 5, § 15.</dd><dt class="tei tei-notelabel"><a id="note_1030" name="note_1030" href="#noteref_1030">1030.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> iii. 1.</dd><dt class="tei tei-notelabel"><a id="note_1031" name="note_1031" href="#noteref_1031">1031.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> ix. 36, § 6.</dd><dt class="tei tei-notelabel"><a id="note_1032" name="note_1032" href="#noteref_1032">1032.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> iv. 1.</dd><dt class="tei tei-notelabel"><a id="note_1033" name="note_1033" href="#noteref_1033">1033.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> iii. 19.</dd><dt class="tei tei-notelabel"><a id="note_1034" name="note_1034" href="#noteref_1034">1034.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> § 7. This estate was once +worth HS.5,000,000; it was now offered +for HS.3,000,000, <span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> £25,000; cf. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> +iv. 6; ii. 4, 3. The letter iii. 19 +belongs to the year 101 <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span>; but in +<span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> vi. 19 (106 <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span>) it appears that +the price of land was rising, owing to +competition, and Pliny advises Nepos +to sell his Italian estates and buy +others in the provinces; cf. vi. 3, 1.</dd><dt class="tei tei-notelabel"><a id="note_1035" name="note_1035" href="#noteref_1035">1035.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> ix. 37, medendi una ratio, si +non nummo sed partibus locem; cf. +J. S. Mill, <span class="tei tei-hi"><span style="font-style: italic">Pol. Econ.</span></span> bk. ii. c. 8, 1; +A. Young, <span class="tei tei-hi"><span style="font-style: italic">Travels in France</span></span>, p. 18.</dd><dt class="tei tei-notelabel"><a id="note_1036" name="note_1036" href="#noteref_1036">1036.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> viii. 2; ix. 37, 3.</dd><dt class="tei tei-notelabel"><a id="note_1037" name="note_1037" href="#noteref_1037">1037.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> viii. 16; cf. the Lex Coll. +Cultorum Dianae et Antinoi, <span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> +6086. The slave member is permitted +to dispose of his funeraticium by will. +Marq. <span class="tei tei-hi"><span style="font-style: italic">Priv.</span></span> i. 189.</dd><dt class="tei tei-notelabel"><a id="note_1038" name="note_1038" href="#noteref_1038">1038.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 31; 47; 77; <span class="tei tei-hi"><span style="font-style: italic">De Clem.</span></span> i. +18, 3; <span class="tei tei-hi"><span style="font-style: italic">De Ben.</span></span> iii. 21; Juv. xiv. 16; +D. Chr. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> x.; Spart. <span class="tei tei-hi"><span style="font-style: italic">Hadr.</span></span> 18, § 7; +Boissier, <span class="tei tei-hi"><span style="font-style: italic">Rel. Rom.</span></span> ii. 358; Denis, <span class="tei tei-hi"><span style="font-style: italic">des +Idées Morales</span></span>, etc., ii. 208 sq.; Wallon, +<span class="tei tei-hi"><span style="font-style: italic">L’Esclav.</span></span> i. c. 11; Marq. i. 189.</dd><dt class="tei tei-notelabel"><a id="note_1039" name="note_1039" href="#noteref_1039">1039.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> vii. 32. Fabatus seems to have +been a model country squire; cf. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> +iv. 1; v. 11; vi. 12; vii. 11; viii. 10.</dd><dt class="tei tei-notelabel"><a id="note_1040" name="note_1040" href="#noteref_1040">1040.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> viii. 1.</dd><dt class="tei tei-notelabel"><a id="note_1041" name="note_1041" href="#noteref_1041">1041.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> v. 19; cf. Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 27, § 6; +Friedl. <span class="tei tei-hi"><span style="font-style: italic">SG.</span></span> iii. 89; Marq. <span class="tei tei-hi"><span style="font-style: italic">Priv.</span></span> i. 158.</dd><dt class="tei tei-notelabel"><a id="note_1042" name="note_1042" href="#noteref_1042">1042.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> v. 19.</dd><dt class="tei tei-notelabel"><a id="note_1043" name="note_1043" href="#noteref_1043">1043.</a></dt><dd class="tei tei-notetext">Mart. i. 44; iii. 49; Juv. v. 25 sqq.; +cf. Sen. <span class="tei tei-hi"><span style="font-style: italic">De Ben.</span></span> vi. 33, § 4.</dd><dt class="tei tei-notelabel"><a id="note_1044" name="note_1044" href="#noteref_1044">1044.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> ii. 6.</dd><dt class="tei tei-notelabel"><a id="note_1045" name="note_1045" href="#noteref_1045">1045.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 2862, 2874, 6389.</dd><dt class="tei tei-notelabel"><a id="note_1046" name="note_1046" href="#noteref_1046">1046.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> iii. 14.</dd><dt class="tei tei-notelabel"><a id="note_1047" name="note_1047" href="#noteref_1047">1047.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> vi. 25; cf. the similar fate +of Lampridius, at the close of the Western +Empire in Gaul, Sid. Apoll. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> viii. +11. § 10.</dd><dt class="tei tei-notelabel"><a id="note_1048" name="note_1048" href="#noteref_1048">1048.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 4, § 8; 107, 5.</dd><dt class="tei tei-notelabel"><a id="note_1049" name="note_1049" href="#noteref_1049">1049.</a></dt><dd class="tei tei-notetext">See a great mass of instances and +authorities collected, with his unique +learning, by Mayor, <span class="tei tei-hi"><span style="font-style: italic">Plin.</span></span> iii. pp. 114, +115; cf. Boissier, <span class="tei tei-hi"><span style="font-style: italic">L’Opp.</span></span> p. 212.</dd><dt class="tei tei-notelabel"><a id="note_1050" name="note_1050" href="#noteref_1050">1050.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 24, § 11; 58, § 36; 70, § +8; 117, § 22; <span class="tei tei-hi"><span style="font-style: italic">De Prov.</span></span> ii. 10; vi. 7; +<span class="tei tei-hi"><span style="font-style: italic">De Ira</span></span>, iii. 15; Epict. i. 24; cf. ii. 15; +iii. 24; M. Aurel. x. 8; x. 32; cf. +Mommsen, <span class="tei tei-hi"><span style="font-style: italic">De Coll.</span></span> p. 100.</dd><dt class="tei tei-notelabel"><a id="note_1051" name="note_1051" href="#noteref_1051">1051.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 70, § 21, dum hoc constat +praeferendam esse spurcissimam mortem +servituti mundissimae.</dd><dt class="tei tei-notelabel"><a id="note_1052" name="note_1052" href="#noteref_1052">1052.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 58, § 36, non adferam mihi +manus propter dolorem: hunc tamen si +sciero perpetuo mihi esse patiendum, +exibo; non propter ipsum, sed quia +impedimento mihi futurus est ad omne +propter quod vivitur ... prosiliam ex +aedificio putri ac ruenti.</dd><dt class="tei tei-notelabel"><a id="note_1053" name="note_1053" href="#noteref_1053">1053.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> i. 22, 10; Aristo was a +fine type of the puritan pagan, an +<span class="tei tei-q">“imago priscae frugalitatis.”</span></dd><dt class="tei tei-notelabel"><a id="note_1054" name="note_1054" href="#noteref_1054">1054.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> iii. 7, 1. For similar instances, +<span class="tei tei-hi"><span style="font-style: italic">v.</span></span> Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 70, § 6; Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xi. 3; +Suet. <span class="tei tei-hi"><span style="font-style: italic">Tib.</span></span> 53; Petron. 111; Epict. ii. +15.</dd><dt class="tei tei-notelabel"><a id="note_1055" name="note_1055" href="#noteref_1055">1055.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> ix. 13, 6; cf. iv. 17, 4; +vii.</dd><dt class="tei tei-notelabel"><a id="note_1056" name="note_1056" href="#noteref_1056">1056.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> i. 12, 10. It is characteristic +of the time that his last word was +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">κέκρικα</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_1057" name="note_1057" href="#noteref_1057">1057.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> vi. 24.</dd><dt class="tei tei-notelabel"><a id="note_1058" name="note_1058" href="#noteref_1058">1058.</a></dt><dd class="tei tei-notetext">Pliny boasts of idealising his +friends; vii. 28, agnosco crimen.... +Ut enim non sint tales quales a me +praedicantur, ego tamen beatus quod +mihi videntur.</dd><dt class="tei tei-notelabel"><a id="note_1059" name="note_1059" href="#noteref_1059">1059.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> viii. 18; iv. 21; viii. 10, +11, neque enim ardentius tu pronepotes +quam ego liberos cupio; cf. iv. 15, 3, +fecunditate uxoris frui voluit eo saeculo +quo plerisque etiam singulos filios orbitatis +praemia graves faciunt.</dd><dt class="tei tei-notelabel"><a id="note_1060" name="note_1060" href="#noteref_1060">1060.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> iii. 3, in hac licentia temporum.</dd><dt class="tei tei-notelabel"><a id="note_1061" name="note_1061" href="#noteref_1061">1061.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> iv. 25, proximis comitiis in +quibusdam tabellis multa jocularia +atque etiam foeda dictu ... inventa +sunt.</dd><dt class="tei tei-notelabel"><a id="note_1062" name="note_1062" href="#noteref_1062">1062.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> viii. 23, 3, ipsi sibi exempla sunt.</dd><dt class="tei tei-notelabel"><a id="note_1063" name="note_1063" href="#noteref_1063">1063.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> vii. 24, + she was born about +<span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span> 27, in the reign of Tiberius. Ummidia +had the virtue of liberality; she +built an amphitheatre and temple for +Casinum, <span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 781.</dd><dt class="tei tei-notelabel"><a id="note_1064" name="note_1064" href="#noteref_1064">1064.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> vii. 28, 2.</dd><dt class="tei tei-notelabel"><a id="note_1065" name="note_1065" href="#noteref_1065">1065.</a></dt><dd class="tei tei-notetext">Cf. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> v. 14, on his relations with +Cornutus Tertullus: quae societas amicitiarum +artissima nos familiaritate +conjunxit.</dd><dt class="tei tei-notelabel"><a id="note_1066" name="note_1066" href="#noteref_1066">1066.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> vi. 6; vi. 32; in which +he offers a dowry to Quintilian’s +daughter in the most delicate way; +cf. Juv. iii. 215; xv. 150; Sen. <span class="tei tei-hi"><span style="font-style: italic">De +Benef.</span></span> ii. 21, 5; iv. 11, 3; Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> +iv. 62; yet cf. the judgment of D. +Chrys. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> vii. § 82; Denis, <span class="tei tei-hi"><span style="font-style: italic">Idées +Morales</span></span>, ii. 175 sqq.</dd><dt class="tei tei-notelabel"><a id="note_1067" name="note_1067" href="#noteref_1067">1067.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> viii. 23, 2; vi. 11, 3; +i. 12, 12; ii. 1, 8 (of Verginius Rufus), +sic candidatum me suffragio ornavit, +etc., iii. 1, 6 (of Spurinna), quibus praeceptis +imbuare!</dd><dt class="tei tei-notelabel"><a id="note_1068" name="note_1068" href="#noteref_1068">1068.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ad Traj.</span></span> 87, 94.</dd><dt class="tei tei-notelabel"><a id="note_1069" name="note_1069" href="#noteref_1069">1069.</a></dt><dd class="tei tei-notetext">Id. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> vi. 29.</dd><dt class="tei tei-notelabel"><a id="note_1070" name="note_1070" href="#noteref_1070">1070.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> iii. 3.</dd><dt class="tei tei-notelabel"><a id="note_1071" name="note_1071" href="#noteref_1071">1071.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> vi. 11.</dd><dt class="tei tei-notelabel"><a id="note_1072" name="note_1072" href="#noteref_1072">1072.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> vi. 26.</dd><dt class="tei tei-notelabel"><a id="note_1073" name="note_1073" href="#noteref_1073">1073.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> iv. 15. Fundanus’s consulship +is mentioned in two inscriptions, <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> +1588, 2471. There is a difficulty about +the dates which is discussed in Momms. +<span class="tei tei-hi"><span style="font-style: italic">Plin.</span></span> p. 17, n. 3. Fundanus does not +appear in the <span class="tei tei-hi"><span style="font-style: italic">Fasti</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_1074" name="note_1074" href="#noteref_1074">1074.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ad Marc.</span></span> xiii. xiv.; <span class="tei tei-hi"><span style="font-style: italic">Ad Helv.</span></span> +xvi.</dd><dt class="tei tei-notelabel"><a id="note_1075" name="note_1075" href="#noteref_1075">1075.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ad Marc.</span></span> xvi. par illis, mihi crede, +vigor, etc. <span class="tei tei-hi"><span style="font-style: italic">Ad Helv.</span></span> xvii. 4, cf. Plut. +<span class="tei tei-hi"><span style="font-style: italic">Conj. Praec.</span></span> xlviii. + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">φαρμάκων ἐπῳδὰς οὐ προσδέξεται (ἡ γυνὴ) τοῖς Πλάτωνος ἐπᾳδομένη λόγοις, κτλ.</span></span>; cf. Juv. vi. 450; +Mart. vii. 69.</dd><dt class="tei tei-notelabel"><a id="note_1076" name="note_1076" href="#noteref_1076">1076.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> iv. 19, § 4.</dd><dt class="tei tei-notelabel"><a id="note_1077" name="note_1077" href="#noteref_1077">1077.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> v. 16.</dd><dt class="tei tei-notelabel"><a id="note_1078" name="note_1078" href="#noteref_1078">1078.</a></dt><dd class="tei tei-notetext">Seneca and Paulina, Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> +xv. 64; Plutarch, <span class="tei tei-hi"><span style="font-style: italic">Ad Uxorem</span></span>, iv. v.</dd><dt class="tei tei-notelabel"><a id="note_1079" name="note_1079" href="#noteref_1079">1079.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> vi. 4, 5, 7.</dd><dt class="tei tei-notelabel"><a id="note_1080" name="note_1080" href="#noteref_1080">1080.</a></dt><dd class="tei tei-notetext">Id. <span class="tei tei-hi"><span style="font-style: italic">Ad Traj.</span></span> 121, 122.</dd><dt class="tei tei-notelabel"><a id="note_1081" name="note_1081" href="#noteref_1081">1081.</a></dt><dd class="tei tei-notetext">Cic. <span class="tei tei-hi"><span style="font-style: italic">De Off.</span></span> ii. 18 (63), atque haec +benignitas etiam reipublicae est utilis, +redimi e servitute captos, locupletari +tenuiores.</dd><dt class="tei tei-notelabel"><a id="note_1082" name="note_1082" href="#noteref_1082">1082.</a></dt><dd class="tei tei-notetext">Hor. <span class="tei tei-hi"><span style="font-style: italic">Sat.</span></span> ii. 2, 103— + +<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-left: 2.00em; margin-top: 1.00em"> +<div class="tei tei-l" style="text-align: left">Cur eget indignus quisquam, te divite?</div> +</div></dd><dt class="tei tei-notelabel"><a id="note_1083" name="note_1083" href="#noteref_1083">1083.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 47, § 1, 31; <span class="tei tei-hi"><span style="font-style: italic">De Benef.</span></span> iii. +21; <span class="tei tei-hi"><span style="font-style: italic">De Clem.</span></span> i. 18, 3; <span class="tei tei-hi"><span style="font-style: italic">De Ira</span></span>, iii. 24.</dd><dt class="tei tei-notelabel"><a id="note_1084" name="note_1084" href="#noteref_1084">1084.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 95, § 52.</dd><dt class="tei tei-notelabel"><a id="note_1085" name="note_1085" href="#noteref_1085">1085.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Benef.</span></span> iv. 5; iv. 26; iv. 28, +Di multa ingratis tribuunt.</dd><dt class="tei tei-notelabel"><a id="note_1086" name="note_1086" href="#noteref_1086">1086.</a></dt><dd class="tei tei-notetext">Juv. xiv. 16; vi. 219, 476.</dd><dt class="tei tei-notelabel"><a id="note_1087" name="note_1087" href="#noteref_1087">1087.</a></dt><dd class="tei tei-notetext">Id. xiv. 31.</dd><dt class="tei tei-notelabel"><a id="note_1088" name="note_1088" href="#noteref_1088">1088.</a></dt><dd class="tei tei-notetext">Id. xiii. 190.</dd><dt class="tei tei-notelabel"><a id="note_1089" name="note_1089" href="#noteref_1089">1089.</a></dt><dd class="tei tei-notetext">Juv. xv. 133.</dd><dt class="tei tei-notelabel"><a id="note_1090" name="note_1090" href="#noteref_1090">1090.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 6042.</dd><dt class="tei tei-notelabel"><a id="note_1091" name="note_1091" href="#noteref_1091">1091.</a></dt><dd class="tei tei-notetext">Cic. <span class="tei tei-hi"><span style="font-style: italic">De Off.</span></span> i. 14; Sym. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> ii. +78; ix. 126; Olympiod. § 44 (Müller, +<span class="tei tei-hi"><span style="font-style: italic">Fr. H. Gr.</span></span> iv. p. 68); cf. Boeckh, +<span class="tei tei-hi"><span style="font-style: italic">Public Ec. of Athens</span></span> (Trans. Lewis), +pp. 458, 520, 578.</dd><dt class="tei tei-notelabel"><a id="note_1092" name="note_1092" href="#noteref_1092">1092.</a></dt><dd class="tei tei-notetext">Marq. <span class="tei tei-hi"><span style="font-style: italic">Priv.</span></span> i. 178 n. 10; cf. Juv. +ii. 117; Mart. vii. 64, dominae munere +factus eques; Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xiii. 34.</dd><dt class="tei tei-notelabel"><a id="note_1093" name="note_1093" href="#noteref_1093">1093.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Vesp.</span></span> 18; Spart. <span class="tei tei-hi"><span style="font-style: italic">Hadr.</span></span> 16, +§ 8; Capitol. <span class="tei tei-hi"><span style="font-style: italic">Ant. P.</span></span> 11, § 3.</dd><dt class="tei tei-notelabel"><a id="note_1094" name="note_1094" href="#noteref_1094">1094.</a></dt><dd class="tei tei-notetext">D. Cass. 68. 2; Victor, <span class="tei tei-hi"><span style="font-style: italic">Epit.</span></span> 12.</dd><dt class="tei tei-notelabel"><a id="note_1095" name="note_1095" href="#noteref_1095">1095.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 6664; Plin. <span class="tei tei-hi"><span style="font-style: italic">Paneg.</span></span> 28, hi +subsidium bellorum, ornamentum pacis +publicis sumptibus aluntur. Duruy, +iv. 784; Boissier, <span class="tei tei-hi"><span style="font-style: italic">Rel. Rom.</span></span> ii. 211; +Kratz, <span class="tei tei-hi"><span style="font-style: italic">De Benef., a Traj. collatis</span></span>, p. 11.</dd><dt class="tei tei-notelabel"><a id="note_1096" name="note_1096" href="#noteref_1096">1096.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> x. 62. The letter reveals +an unwillingness among the people of +Bithynia to become debtors to the +public treasury.</dd><dt class="tei tei-notelabel"><a id="note_1097" name="note_1097" href="#noteref_1097">1097.</a></dt><dd class="tei tei-notetext">Cf. Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> iv. 27, minore in dies +plebe ingenua; iii. 25; cf. Meriv. viii. +353.</dd><dt class="tei tei-notelabel"><a id="note_1098" name="note_1098" href="#noteref_1098">1098.</a></dt><dd class="tei tei-notetext">Spart. <span class="tei tei-hi"><span style="font-style: italic">Hadr.</span></span> 7.</dd><dt class="tei tei-notelabel"><a id="note_1099" name="note_1099" href="#noteref_1099">1099.</a></dt><dd class="tei tei-notetext">Capitol. <span class="tei tei-hi"><span style="font-style: italic">Ant. P.</span></span> 8.</dd><dt class="tei tei-notelabel"><a id="note_1100" name="note_1100" href="#noteref_1100">1100.</a></dt><dd class="tei tei-notetext">Id. <span class="tei tei-hi"><span style="font-style: italic">M. Aurel.</span></span> 26; cf. Capitol. +<span class="tei tei-hi"><span style="font-style: italic">Pertin.</span></span> 9. He found the interest on +Trajan’s foundation nine years in arrear. +Lamprid. <span class="tei tei-hi"><span style="font-style: italic">Alex. Sev.</span></span> 57, 7; his charity +children were called Mammaeani; Kratz, +p. 11.</dd><dt class="tei tei-notelabel"><a id="note_1101" name="note_1101" href="#noteref_1101">1101.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 6694 to a man who left +Tibur his sole heir; 3733 ob munificentiam; +3765, 3766, 3882, 7190, +6993, 7001, 781; cf. Philostr. <span class="tei tei-hi"><span style="font-style: italic">Vit. +Soph.</span></span> ii. 1 sqq. + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἄριστα δὲ ἀνθρώπων πλούτῳ ἐχρήσατο</span></span>. Plin. <span class="tei tei-hi"><span style="font-style: italic">H. N.</span></span> xxix. 4 +(8); Friedländer, <span class="tei tei-hi"><span style="font-style: italic">Cena Trim. Einl.</span></span> +46 sq.</dd><dt class="tei tei-notelabel"><a id="note_1102" name="note_1102" href="#noteref_1102">1102.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> i. 3, § 1, Comum meae +deliciae; v. 11, 2; iv. 13, respublica +nostra pro filia vel parente.</dd><dt class="tei tei-notelabel"><a id="note_1103" name="note_1103" href="#noteref_1103">1103.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">v.</span></span> the inscr. in Momms. <span class="tei tei-hi"><span style="font-style: italic">Plin.</span></span> p. 31.</dd><dt class="tei tei-notelabel"><a id="note_1104" name="note_1104" href="#noteref_1104">1104.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> i. 8; v. 7; <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> 1172.</dd><dt class="tei tei-notelabel"><a id="note_1105" name="note_1105" href="#noteref_1105">1105.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> iv. 13.</dd><dt class="tei tei-notelabel"><a id="note_1106" name="note_1106" href="#noteref_1106">1106.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> vii. 18; <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> 1172.</dd><dt class="tei tei-notelabel"><a id="note_1107" name="note_1107" href="#noteref_1107">1107.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> iv. 1; cf. ix. 12.</dd><dt class="tei tei-notelabel"><a id="note_1108" name="note_1108" href="#noteref_1108">1108.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> vi. 32.</dd><dt class="tei tei-notelabel"><a id="note_1109" name="note_1109" href="#noteref_1109">1109.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> i. 19.</dd><dt class="tei tei-notelabel"><a id="note_1110" name="note_1110" href="#noteref_1110">1110.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> iii. 11.</dd><dt class="tei tei-notelabel"><a id="note_1111" name="note_1111" href="#noteref_1111">1111.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> ii. 4.</dd><dt class="tei tei-notelabel"><a id="note_1112" name="note_1112" href="#noteref_1112">1112.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> vi. 3.</dd><dt class="tei tei-notelabel"><a id="note_1113" name="note_1113" href="#noteref_1113">1113.</a></dt><dd class="tei tei-notetext">Friedl. <span class="tei tei-hi"><span style="font-style: italic">Cena Trim. Einleit.</span></span> p. 48.</dd><dt class="tei tei-notelabel"><a id="note_1114" name="note_1114" href="#noteref_1114">1114.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 114.</dd><dt class="tei tei-notelabel"><a id="note_1115" name="note_1115" href="#noteref_1115">1115.</a></dt><dd class="tei tei-notetext">Boissier, <span class="tei tei-hi"><span style="font-style: italic">Promenades Archæologiques</span></span>, +p. 330, ce qui nous échappe c’est +la vie de province.</dd><dt class="tei tei-notelabel"><a id="note_1116" name="note_1116" href="#noteref_1116">1116.</a></dt><dd class="tei tei-notetext">Hor. <span class="tei tei-hi"><span style="font-style: italic">Carm.</span></span> iii. 4, 9.</dd><dt class="tei tei-notelabel"><a id="note_1117" name="note_1117" href="#noteref_1117">1117.</a></dt><dd class="tei tei-notetext">Mart. iv. 55, 11; xii. 18, 9; i. 50.</dd><dt class="tei tei-notelabel"><a id="note_1118" name="note_1118" href="#noteref_1118">1118.</a></dt><dd class="tei tei-notetext">It must, however, be said that +Virgil has preserved much of local +religious sentiment. Cf. Sellar, <span class="tei tei-hi"><span style="font-style: italic">Virgil</span></span>, +p. 365 sq.</dd><dt class="tei tei-notelabel"><a id="note_1119" name="note_1119" href="#noteref_1119">1119.</a></dt><dd class="tei tei-notetext">Virg. <span class="tei tei-hi"><span style="font-style: italic">Ecl.</span></span> ii. 48; <span class="tei tei-hi"><span style="font-style: italic">Georg.</span></span> ii. 466 +sqq.; iii. 324-338, et saltus reficit +jam roscida luna; cf. Sellar, <span class="tei tei-hi"><span style="font-style: italic">Virgil</span></span>, pp. +166-167.</dd><dt class="tei tei-notelabel"><a id="note_1120" name="note_1120" href="#noteref_1120">1120.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Aen.</span></span> vii. 630 sqq.; Sellar, p. 80.</dd><dt class="tei tei-notelabel"><a id="note_1121" name="note_1121" href="#noteref_1121">1121.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> i. 3; i. 6; i. 9; vii. 30; +ix. 36. Mart. iii. 58; i. 56; iv. 66; +iv. 90; vi. 43.</dd><dt class="tei tei-notelabel"><a id="note_1122" name="note_1122" href="#noteref_1122">1122.</a></dt><dd class="tei tei-notetext">Hor. <span class="tei tei-hi"><span style="font-style: italic">Carm.</span></span> i. 17.</dd><dt class="tei tei-notelabel"><a id="note_1123" name="note_1123" href="#noteref_1123">1123.</a></dt><dd class="tei tei-notetext">Juv. iii.</dd><dt class="tei tei-notelabel"><a id="note_1124" name="note_1124" href="#noteref_1124">1124.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">v.</span></span> <span class="tei tei-hi"><span style="font-style: italic">Rom. Society in the Last Century +of the Western Empire</span></span>, p. 128 sq. +(1st ed.); Sym. i. 101; ii. 26; v. 78. +Cf. Auson. <span class="tei tei-hi"><span style="font-style: italic">Idyl.</span></span> x. 20, 155, 189.</dd><dt class="tei tei-notelabel"><a id="note_1125" name="note_1125" href="#noteref_1125">1125.</a></dt><dd class="tei tei-notetext">Mart. xii. 18— + +<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-left: 2.00em; margin-top: 1.00em"> +<div class="tei tei-l" style="text-align: left; margin-left: 2.00em">Dum per limina te potentiorum</div> +<div class="tei tei-l" style="text-align: left; margin-left: 4.00em">Sudatrix toga ventilat, vagumque</div> +<div class="tei tei-l" style="text-align: left; margin-left: 2.00em">Major Caelius, et minor fatigat.</div> +</div></dd><dt class="tei tei-notelabel"><a id="note_1126" name="note_1126" href="#noteref_1126">1126.</a></dt><dd class="tei tei-notetext">Ov. <span class="tei tei-hi"><span style="font-style: italic">Trist.</span></span> ii. 196; iii. 2, 21, Roma +domusque subit, desideriumque locorum; +cf. Hor. <span class="tei tei-hi"><span style="font-style: italic">Sat.</span></span> ii. 7, 28.</dd><dt class="tei tei-notelabel"><a id="note_1127" name="note_1127" href="#noteref_1127">1127.</a></dt><dd class="tei tei-notetext">Mart. xii. <span class="tei tei-hi"><span style="font-style: italic">Praef.</span></span> illam judiciorum +subtilitatem, illud materiarum ingenium, +bibliothecas, theatra, conventus, +quasi destituti desideramus.</dd><dt class="tei tei-notelabel"><a id="note_1128" name="note_1128" href="#noteref_1128">1128.</a></dt><dd class="tei tei-notetext">Juv. iii. 173 sqq.</dd><dt class="tei tei-notelabel"><a id="note_1129" name="note_1129" href="#noteref_1129">1129.</a></dt><dd class="tei tei-notetext">Illustrations may be found in Plaut. +<span class="tei tei-hi"><span style="font-style: italic">Mil. Glor.</span></span> 653; <span class="tei tei-hi"><span style="font-style: italic">Captiv.</span></span> 879; <span class="tei tei-hi"><span style="font-style: italic">Trinum.</span></span> +609; <span class="tei tei-hi"><span style="font-style: italic">Bacch.</span></span> 24; Cic. <span class="tei tei-hi"><span style="font-style: italic">Phil.</span></span> iii. 6, 15, +videte quam despiciamur omnes qui +sumus e municipiis, id est, omnes +plane; Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> iv. 3, seque ac +majores et posteros municipali adultero +foedabat.</dd><dt class="tei tei-notelabel"><a id="note_1130" name="note_1130" href="#noteref_1130">1130.</a></dt><dd class="tei tei-notetext">Juv. x. 100; cf. Cic. <span class="tei tei-hi"><span style="font-style: italic">post Red. in +Sen.</span></span> 17; Hor. <span class="tei tei-hi"><span style="font-style: italic">S.</span></span> i. 5, 34, Insani +ridentes praemia scribae, etc.</dd><dt class="tei tei-notelabel"><a id="note_1131" name="note_1131" href="#noteref_1131">1131.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> xiv. (223), 391, (Jebb. i. p. +223), +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">μία δὲ αὔτη κατέχει ἔρις, ὅπως ἔτι καλλίστη καὶ ἡδίστη ἑκάστη φανείται· +πάντα δὲ μεστὰ γυμνασίων, κρηνῶν, προπυλαίων, νεῶν, δημιουργίων, διδασκάλων.</span></span></dd><dt class="tei tei-notelabel"><a id="note_1132" name="note_1132" href="#noteref_1132">1132.</a></dt><dd class="tei tei-notetext">Aristid. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> xiv. (225), 393-4, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἡ γῆ πᾶσα οἷον παράδεισος ἐγκηκόσμηται.</span></span></dd><dt class="tei tei-notelabel"><a id="note_1133" name="note_1133" href="#noteref_1133">1133.</a></dt><dd class="tei tei-notetext">Aelian, <span class="tei tei-hi"><span style="font-style: italic">V. Hist.</span></span> ix. 16, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ᾤκησαν καὶ πόλεις τὴν Ἰταλίαν πάλαι ἑπτὰ καὶ ἐνηνήκοντα καὶ ἑκατὸν πρὸς ταῖς χιλίαις</span></span>; +Jos. <span class="tei tei-hi"><span style="font-style: italic">B. J.</span></span> ii. 16.</dd><dt class="tei tei-notelabel"><a id="note_1134" name="note_1134" href="#noteref_1134">1134.</a></dt><dd class="tei tei-notetext">Arnold, <span class="tei tei-hi"><span style="font-style: italic">Rom. Prov. Administration</span></span>, +p. 203.</dd><dt class="tei tei-notelabel"><a id="note_1135" name="note_1135" href="#noteref_1135">1135.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">H. N.</span></span> iii. 4.</dd><dt class="tei tei-notelabel"><a id="note_1136" name="note_1136" href="#noteref_1136">1136.</a></dt><dd class="tei tei-notetext">Momms. <span class="tei tei-hi"><span style="font-style: italic">Rom. Prov.</span></span> i. 73.</dd><dt class="tei tei-notelabel"><a id="note_1137" name="note_1137" href="#noteref_1137">1137.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> p. 168; Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> i. 36; Marq. +<span class="tei tei-hi"><span style="font-style: italic">Röm. Staatsverw.</span></span> i. 121; Bury, <span class="tei tei-hi"><span style="font-style: italic">Rom. +Emp.</span></span> p. 83.</dd><dt class="tei tei-notelabel"><a id="note_1138" name="note_1138" href="#noteref_1138">1138.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C. Theod.</span></span> xiii. 3, 11.</dd><dt class="tei tei-notelabel"><a id="note_1139" name="note_1139" href="#noteref_1139">1139.</a></dt><dd class="tei tei-notetext">Marq. <span class="tei tei-hi"><span style="font-style: italic">Röm. St.</span></span> i. 125.</dd><dt class="tei tei-notelabel"><a id="note_1140" name="note_1140" href="#noteref_1140">1140.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> i. 67; <span class="tei tei-hi"><span style="font-style: italic">v.</span></span> the dedication +of a temple to Isis by a magistrate of +Baden and his wife and daughter; <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> +457.</dd><dt class="tei tei-notelabel"><a id="note_1141" name="note_1141" href="#noteref_1141">1141.</a></dt><dd class="tei tei-notetext">Marq. i. 155, in keiner andern +Provinz lässt sich die Entwickelung +der römischen Städteanlagen so genau +verfolgen als in Dacien. Arnold, <span class="tei tei-hi"><span style="font-style: italic">R. +Prov. Admin.</span></span> p. 205.</dd><dt class="tei tei-notelabel"><a id="note_1142" name="note_1142" href="#noteref_1142">1142.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 5287.</dd><dt class="tei tei-notelabel"><a id="note_1143" name="note_1143" href="#noteref_1143">1143.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Vit. Soph.</span></span> ii. 3.</dd><dt class="tei tei-notelabel"><a id="note_1144" name="note_1144" href="#noteref_1144">1144.</a></dt><dd class="tei tei-notetext">Arnold, p. 205; Marq. i. 199.</dd><dt class="tei tei-notelabel"><a id="note_1145" name="note_1145" href="#noteref_1145">1145.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> iv. 55; Strab. xii. 578.</dd><dt class="tei tei-notelabel"><a id="note_1146" name="note_1146" href="#noteref_1146">1146.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">H. N.</span></span> v. 60; Friedl. <span class="tei tei-hi"><span style="font-style: italic">SG.</span></span> iii. 110.</dd><dt class="tei tei-notelabel"><a id="note_1147" name="note_1147" href="#noteref_1147">1147.</a></dt><dd class="tei tei-notetext">Aristid. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> xiv. 223 (392), + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">πόλις ἐγκαλλώπισμα τῆς ὑμετέρας γέγονεν ἡγεμονίας</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_1148" name="note_1148" href="#noteref_1148">1148.</a></dt><dd class="tei tei-notetext">Cf. Victor, <span class="tei tei-hi"><span style="font-style: italic">Vit.</span></span> i. 7; v. 9; Friedl. +<span class="tei tei-hi"><span style="font-style: italic">SG.</span></span> iii. 110; <span class="tei tei-hi"><span style="font-style: italic">v.</span></span> Migne, <span class="tei tei-hi"><span style="font-style: italic">Patrol. Lat.</span></span> +t. lviii. 270, notitia Africae.</dd><dt class="tei tei-notelabel"><a id="note_1149" name="note_1149" href="#noteref_1149">1149.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> viii. 2355; Cagnat, <span class="tei tei-hi"><span style="font-style: italic">L’Armée +Rom. d’Afrique</span></span>, p. 582; Boissier, +<span class="tei tei-hi"><span style="font-style: italic">L’Afr. Rom.</span></span> p. 180.</dd><dt class="tei tei-notelabel"><a id="note_1150" name="note_1150" href="#noteref_1150">1150.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 5326.</dd><dt class="tei tei-notelabel"><a id="note_1151" name="note_1151" href="#noteref_1151">1151.</a></dt><dd class="tei tei-notetext">Boissier, <span class="tei tei-hi"><span style="font-style: italic">L’Afr. Rom.</span></span> p. 187.</dd><dt class="tei tei-notelabel"><a id="note_1152" name="note_1152" href="#noteref_1152">1152.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> viii. 2388; Hieron. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 107, +§ 1; Macrob. <span class="tei tei-hi"><span style="font-style: italic">Sat.</span></span> i, 2, 15.</dd><dt class="tei tei-notelabel"><a id="note_1153" name="note_1153" href="#noteref_1153">1153.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> viii. 2403; <span class="tei tei-hi"><span style="font-style: italic">Suppl.</span></span> ii. 17903; +<span class="tei tei-hi"><span style="font-style: italic">Suppl.</span></span> i. 12058. This inscription, from +an obscure place, shows how an original +honorarium of HS. 1600 was finally +increased by voluntary generosity to +HS. 12,000.</dd><dt class="tei tei-notelabel"><a id="note_1154" name="note_1154" href="#noteref_1154">1154.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 2341, 17838.</dd><dt class="tei tei-notelabel"><a id="note_1155" name="note_1155" href="#noteref_1155">1155.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> viii.; <span class="tei tei-hi"><span style="font-style: italic">Suppl.</span></span> ii. 17831.</dd><dt class="tei tei-notelabel"><a id="note_1156" name="note_1156" href="#noteref_1156">1156.</a></dt><dd class="tei tei-notetext">Marq. <span class="tei tei-hi"><span style="font-style: italic">Röm. St.</span></span> i. 45; Bury, <span class="tei tei-hi"><span style="font-style: italic">Rom. +Emp.</span></span> p. 77; Arnold, <span class="tei tei-hi"><span style="font-style: italic">Rom. Prov. +Admin.</span></span> p. 210.</dd><dt class="tei tei-notelabel"><a id="note_1157" name="note_1157" href="#noteref_1157">1157.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 3720, 3800, 3801, 3056, +3057, 3804.</dd><dt class="tei tei-notelabel"><a id="note_1158" name="note_1158" href="#noteref_1158">1158.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> i. 15; Momms. <span class="tei tei-hi"><span style="font-style: italic">Röm. +St.</span></span> ii. 1002; Duruy, v. pp. 336-346; +Gréard, <span class="tei tei-hi"><span style="font-style: italic">Plut.</span></span> 221, 237; Plut. <span class="tei tei-hi"><span style="font-style: italic">Reip. Ger. +Pr.</span></span> c. 17, 19. The first curatores +civitatum are heard of in the reigns +of Nerva and Trajan; cf. Marq. i. 510, +n. 10.</dd><dt class="tei tei-notelabel"><a id="note_1159" name="note_1159" href="#noteref_1159">1159.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Tib.</span></span> 32; Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> iv. 6; +Suet. <span class="tei tei-hi"><span style="font-style: italic">Nero</span></span>, x.; <span class="tei tei-hi"><span style="font-style: italic">Otho</span></span>, iii. provinciam +administravit moderatione singulari; +<span class="tei tei-hi"><span style="font-style: italic">Vitell.</span></span> v. Vespasian had to increase +burdens, Suet. xvi.; Tac. <span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> ii. 84; +as to Trajan, cf. Plin. <span class="tei tei-hi"><span style="font-style: italic">Paneg.</span></span> 20; Suet. +<span class="tei tei-hi"><span style="font-style: italic">Dom.</span></span> 8. Nero, it is true, is said to +have encouraged plunder (Suet. <span class="tei tei-hi"><span style="font-style: italic">Nero</span></span>, +32; Plin. <span class="tei tei-hi"><span style="font-style: italic">H. N.</span></span> 18, 6). Yet the +general prosperity was undisturbed, +Boissier, <span class="tei tei-hi"><span style="font-style: italic">L’Opp.</span></span> 170; Arnold, <span class="tei tei-hi"><span style="font-style: italic">Rom. +Prov. Admin.</span></span> 135; Gréard, <span class="tei tei-hi"><span style="font-style: italic">Plut.</span></span> +199.</dd><dt class="tei tei-notelabel"><a id="note_1160" name="note_1160" href="#noteref_1160">1160.</a></dt><dd class="tei tei-notetext">See a crowd of inscriptions to +Domitian and Commodus in remote +places in Africa; cf. <span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> viii. 1016, +1019; 10570, 8702, in which Commodus +is described as indulgentissimus +princeps, etc.</dd><dt class="tei tei-notelabel"><a id="note_1161" name="note_1161" href="#noteref_1161">1161.</a></dt><dd class="tei tei-notetext">Marq. <span class="tei tei-hi"><span style="font-style: italic">Röm. St.</span></span> i. 517 sq.; Arnold, +p. 212.</dd><dt class="tei tei-notelabel"><a id="note_1162" name="note_1162" href="#noteref_1162">1162.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Henz.</span></span> iii. <span class="tei tei-hi"><span style="font-style: italic">Ind.</span></span> p. 156; Inscr. 2322, +6980, 4983; Marq. <span class="tei tei-hi"><span style="font-style: italic">Röm. St.</span></span> i. 477. +There were consuls at Tusculum and +Beneventum. But the grand style was +ridiculed by Cicero, <span class="tei tei-hi"><span style="font-style: italic">In Pis.</span></span> xi. 24.</dd><dt class="tei tei-notelabel"><a id="note_1163" name="note_1163" href="#noteref_1163">1163.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xiii. 31; xvi. 22, diurna +per provincias, per exercitus curatius +leguntur. Peter, <span class="tei tei-hi"><span style="font-style: italic">Gesch. Litt.</span></span> i. 212; +Macé, <span class="tei tei-hi"><span style="font-style: italic">Suétone</span></span>, p. 191; Marq. <span class="tei tei-hi"><span style="font-style: italic">Priv.</span></span> i. +88; cf. <span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> viii. 11813; Lamprid. +<span class="tei tei-hi"><span style="font-style: italic">Com.</span></span> 15.</dd><dt class="tei tei-notelabel"><a id="note_1164" name="note_1164" href="#noteref_1164">1164.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> ix. 11, 2; Mart. vii. 88.</dd><dt class="tei tei-notelabel"><a id="note_1165" name="note_1165" href="#noteref_1165">1165.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 28, 104; Luc. <span class="tei tei-hi"><span style="font-style: italic">Tox.</span></span> 27; +<span class="tei tei-hi"><span style="font-style: italic">De Dips.</span></span> 6; <span class="tei tei-hi"><span style="font-style: italic">Philops.</span></span> 33; <span class="tei tei-hi"><span style="font-style: italic">Alex.</span></span> 44; +Epict. <span class="tei tei-hi"><span style="font-style: italic">Dis.</span></span> iii. 13.</dd><dt class="tei tei-notelabel"><a id="note_1166" name="note_1166" href="#noteref_1166">1166.</a></dt><dd class="tei tei-notetext">Philostr. <span class="tei tei-hi"><span style="font-style: italic">Apoll. Tyan.</span></span> iii. 50, vi.; +D. Chrys. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> 36.</dd><dt class="tei tei-notelabel"><a id="note_1167" name="note_1167" href="#noteref_1167">1167.</a></dt><dd class="tei tei-notetext">Hudemann, <span class="tei tei-hi"><span style="font-style: italic">Gesch. des röm. Postwesens</span></span>, +p. 8 <a name="corr205" id="corr205" class="tei tei-anchor"></a><span class="tei tei-corr">sq.;</span> Marq. <span class="tei tei-hi"><span style="font-style: italic">Röm. St.</span></span> i. +417; Friedl. <span class="tei tei-hi"><span style="font-style: italic">SG.</span></span> ii. 8.</dd><dt class="tei tei-notelabel"><a id="note_1168" name="note_1168" href="#noteref_1168">1168.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 4093, 2413, 5163, 6983.</dd><dt class="tei tei-notelabel"><a id="note_1169" name="note_1169" href="#noteref_1169">1169.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Jul. Caes.</span></span> 57.</dd><dt class="tei tei-notelabel"><a id="note_1170" name="note_1170" href="#noteref_1170">1170.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">Galba</span></span>, 7.</dd><dt class="tei tei-notelabel"><a id="note_1171" name="note_1171" href="#noteref_1171">1171.</a></dt><dd class="tei tei-notetext">Mart. x. 104; cf. Hor. <span class="tei tei-hi"><span style="font-style: italic">S.</span></span> i. 5, 104.</dd><dt class="tei tei-notelabel"><a id="note_1172" name="note_1172" href="#noteref_1172">1172.</a></dt><dd class="tei tei-notetext">Friedl. <span class="tei tei-hi"><span style="font-style: italic">SG.</span></span> ii. 12 sqq.</dd><dt class="tei tei-notelabel"><a id="note_1173" name="note_1173" href="#noteref_1173">1173.</a></dt><dd class="tei tei-notetext">Aristid. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> xxiv. 537; cf. Hor. <span class="tei tei-hi"><span style="font-style: italic">S.</span></span> +i. 6, 105.</dd><dt class="tei tei-notelabel"><a id="note_1174" name="note_1174" href="#noteref_1174">1174.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 123, § 7.</dd><dt class="tei tei-notelabel"><a id="note_1175" name="note_1175" href="#noteref_1175">1175.</a></dt><dd class="tei tei-notetext">Cf. Suet. <span class="tei tei-hi"><span style="font-style: italic">Nero</span></span>, xliv. xxx.; Sen. +<span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 87, § 9; 123.</dd><dt class="tei tei-notelabel"><a id="note_1176" name="note_1176" href="#noteref_1176">1176.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> iii. 5, 15; cf. Suet. <span class="tei tei-hi"><span style="font-style: italic">Claud.</span></span> +xxxiii.; Friedl. <span class="tei tei-hi"><span style="font-style: italic">SG.</span></span> ii. 19.</dd><dt class="tei tei-notelabel"><a id="note_1177" name="note_1177" href="#noteref_1177">1177.</a></dt><dd class="tei tei-notetext">Apul. <span class="tei tei-hi"><span style="font-style: italic">Met.</span></span> i. 7; i. 17; Sidon. +Apoll. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> viii. 11. Cf. <span class="tei tei-hi"><span style="font-style: italic">Rom. Soc. in +the Last Century of the Western Empire</span></span>, +p. 172 (1st ed.); Friedl. ii. 20.</dd><dt class="tei tei-notelabel"><a id="note_1178" name="note_1178" href="#noteref_1178">1178.</a></dt><dd class="tei tei-notetext">Marq. <span class="tei tei-hi"><span style="font-style: italic">Röm. St.</span></span> i. 17, 199, 214, 317; +Arnold, <span class="tei tei-hi"><span style="font-style: italic">Prov. Adm.</span></span> 203.</dd><dt class="tei tei-notelabel"><a id="note_1179" name="note_1179" href="#noteref_1179">1179.</a></dt><dd class="tei tei-notetext">Arn. 205, 208; Marq. i. 114, 118.</dd><dt class="tei tei-notelabel"><a id="note_1180" name="note_1180" href="#noteref_1180">1180.</a></dt><dd class="tei tei-notetext">Marq. i. 14.</dd><dt class="tei tei-notelabel"><a id="note_1181" name="note_1181" href="#noteref_1181">1181.</a></dt><dd class="tei tei-notetext">Id. i. 155.</dd><dt class="tei tei-notelabel"><a id="note_1182" name="note_1182" href="#noteref_1182">1182.</a></dt><dd class="tei tei-notetext">Boissier, <span class="tei tei-hi"><span style="font-style: italic">L’Afr. Rom.</span></span> p. 104.</dd><dt class="tei tei-notelabel"><a id="note_1183" name="note_1183" href="#noteref_1183">1183.</a></dt><dd class="tei tei-notetext">See the history of this legion in +Cagnat, <span class="tei tei-hi"><span style="font-style: italic">L’Armée Rom. d’Afrique</span></span>, p. +148 sqq. <span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> viii., Momms. <span class="tei tei-hi"><span style="font-style: italic">Praef.</span></span> +xix. sq. The legion was first stationed +at Thevesta.</dd><dt class="tei tei-notelabel"><a id="note_1184" name="note_1184" href="#noteref_1184">1184.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 5319; <span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> viii. 2532, +10048; <span class="tei tei-hi"><span style="font-style: italic">v.</span></span> Mommsen, p. 21. For the +date of this visit, <span class="tei tei-hi"><span style="font-style: italic">v.</span></span> Cagnat, p. 154. +<span class="tei tei-hi"><span style="font-style: italic">Vit. Hadr.</span></span> 12, 13.</dd><dt class="tei tei-notelabel"><a id="note_1185" name="note_1185" href="#noteref_1185">1185.</a></dt><dd class="tei tei-notetext">Herodian, iii. 8; cf. Cagnat, p. 451.</dd><dt class="tei tei-notelabel"><a id="note_1186" name="note_1186" href="#noteref_1186">1186.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> viii. 2611; <span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 7408.</dd><dt class="tei tei-notelabel"><a id="note_1187" name="note_1187" href="#noteref_1187">1187.</a></dt><dd class="tei tei-notetext">Cagnat, 365, 453; cf. <span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> viii. +3015.</dd><dt class="tei tei-notelabel"><a id="note_1188" name="note_1188" href="#noteref_1188">1188.</a></dt><dd class="tei tei-notetext">Cagnat, 481-87; Marq. ii. 544.</dd><dt class="tei tei-notelabel"><a id="note_1189" name="note_1189" href="#noteref_1189">1189.</a></dt><dd class="tei tei-notetext">Marq. <span class="tei tei-hi"><span style="font-style: italic">Röm. St.</span></span> i. 499; Friedl. <span class="tei tei-hi"><span style="font-style: italic">Cena Trim. Einl.</span></span> 29; Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> i. 19; +Boissier, <span class="tei tei-hi"><span style="font-style: italic">L’Afr. Rom.</span></span> p. 195.</dd><dt class="tei tei-notelabel"><a id="note_1190" name="note_1190" href="#noteref_1190">1190.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 3721; Friedl. <span class="tei tei-hi"><span style="font-style: italic">Cena Trim. +Einl.</span></span> 30.</dd><dt class="tei tei-notelabel"><a id="note_1191" name="note_1191" href="#noteref_1191">1191.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 6989, 7001, 7199, ob +duplam sportulam collatum sibi, 4020, +3703.</dd><dt class="tei tei-notelabel"><a id="note_1192" name="note_1192" href="#noteref_1192">1192.</a></dt><dd class="tei tei-notetext">Hartmann, <span class="tei tei-hi"><span style="font-style: italic">De Exilio</span></span>, pp. 58 sq.; +Duruy, <span class="tei tei-hi"><span style="font-style: italic">Hist. Rom.</span></span> vi. 643.</dd><dt class="tei tei-notelabel"><a id="note_1193" name="note_1193" href="#noteref_1193">1193.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 946, 3708.</dd><dt class="tei tei-notelabel"><a id="note_1194" name="note_1194" href="#noteref_1194">1194.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 7192.</dd><dt class="tei tei-notelabel"><a id="note_1195" name="note_1195" href="#noteref_1195">1195.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 3703, 3706, 4009, 3937, +3704, 3725, 4020; Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> x. 111; cf. +Ohnesseit, <span class="tei tei-hi"><span style="font-style: italic">De Jure Municip.</span></span> 41.</dd><dt class="tei tei-notelabel"><a id="note_1196" name="note_1196" href="#noteref_1196">1196.</a></dt><dd class="tei tei-notetext">Marq. <span class="tei tei-hi"><span style="font-style: italic">Röm. St.</span></span> i. 472.</dd><dt class="tei tei-notelabel"><a id="note_1197" name="note_1197" href="#noteref_1197">1197.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. + </span><a name="corr211" id="corr211" class="tei tei-anchor"></a><span class="tei tei-corr"><span style="font-style: italic">Henz.</span></span></span> 7421; <span class="tei tei-hi"><span style="font-style: italic">Lex Mal.</span></span> §§ 53, 55.</dd><dt class="tei tei-notelabel"><a id="note_1198" name="note_1198" href="#noteref_1198">1198.</a></dt><dd class="tei tei-notetext">Mau, 376, 388-89 (Tr.).</dd><dt class="tei tei-notelabel"><a id="note_1199" name="note_1199" href="#noteref_1199">1199.</a></dt><dd class="tei tei-notetext">Claudium iivir. animula facit, <span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> iv. 425, 677, 644.</dd><dt class="tei tei-notelabel"><a id="note_1200" name="note_1200" href="#noteref_1200">1200.</a></dt><dd class="tei tei-notetext">Petron. <span class="tei tei-hi"><span style="font-style: italic">Sat.</span></span> 45, ferrum optimum +daturus est, sine fuga, carnarium in +medio, etc.</dd><dt class="tei tei-notelabel"><a id="note_1201" name="note_1201" href="#noteref_1201">1201.</a></dt><dd class="tei tei-notetext">The title of the highest magistracy +varied a good deal: cf. Marq. <span class="tei tei-hi"><span style="font-style: italic">Röm. St.</span></span> +i. 475, 89, <span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> iii. <span class="tei tei-hi"><span style="font-style: italic">Ind.</span></span> 154.</dd><dt class="tei tei-notelabel"><a id="note_1202" name="note_1202" href="#noteref_1202">1202.</a></dt><dd class="tei tei-notetext">Marq. i. 485; <span class="tei tei-hi"><span style="font-style: italic">Henz. Ind.</span></span> p. 157. +Often described as iivir quinquennalis, +or iivir censoria potestate quinq. etc., +or shortly quinquennalis; cf. <span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> +3882, 3721.</dd><dt class="tei tei-notelabel"><a id="note_1203" name="note_1203" href="#noteref_1203">1203.</a></dt><dd class="tei tei-notetext">Arnold, <span class="tei tei-hi"><span style="font-style: italic">Prov. Adm.</span></span> pp. 225, 226.</dd><dt class="tei tei-notelabel"><a id="note_1204" name="note_1204" href="#noteref_1204">1204.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 643.</dd><dt class="tei tei-notelabel"><a id="note_1205" name="note_1205" href="#noteref_1205">1205.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Lex Malag.</span></span> § 51; <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> 7421; Marq. +i. 475; <span class="tei tei-hi"><span style="font-style: italic">C. Th.</span></span> xii. 5, 1.</dd><dt class="tei tei-notelabel"><a id="note_1206" name="note_1206" href="#noteref_1206">1206.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> viii. 2341, 17838.</dd><dt class="tei tei-notelabel"><a id="note_1207" name="note_1207" href="#noteref_1207">1207.</a></dt><dd class="tei tei-notetext">Marq. i. 499 n. 13.</dd><dt class="tei tei-notelabel"><a id="note_1208" name="note_1208" href="#noteref_1208">1208.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 7080, 7082, 3811, 3817, 3882.</dd><dt class="tei tei-notelabel"><a id="note_1209" name="note_1209" href="#noteref_1209">1209.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 3817; cf. Spart. <span class="tei tei-hi"><span style="font-style: italic">Hadr.</span></span> c. 19.</dd><dt class="tei tei-notelabel"><a id="note_1210" name="note_1210" href="#noteref_1210">1210.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Lex Urson.</span></span> § 103.</dd><dt class="tei tei-notelabel"><a id="note_1211" name="note_1211" href="#noteref_1211">1211.</a></dt><dd class="tei tei-notetext">Friedl. <span class="tei tei-hi"><span style="font-style: italic">Cena Trim. Einl.</span></span> 28; +Duruy, v. 349 sqq.</dd><dt class="tei tei-notelabel"><a id="note_1212" name="note_1212" href="#noteref_1212">1212.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Lex Malag.</span></span> § 60 sq.</dd><dt class="tei tei-notelabel"><a id="note_1213" name="note_1213" href="#noteref_1213">1213.</a></dt><dd class="tei tei-notetext">See <span class="tei tei-hi"><span style="font-style: italic">Roman Society in the Last +Century of the Western Empire</span></span>, bk. +iii. c. 2.</dd><dt class="tei tei-notelabel"><a id="note_1214" name="note_1214" href="#noteref_1214">1214.</a></dt><dd class="tei tei-notetext">There is one case in <span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 2279.</dd><dt class="tei tei-notelabel"><a id="note_1215" name="note_1215" href="#noteref_1215">1215.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">v.</span></span> <span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> vol. iii. <span class="tei tei-hi"><span style="font-style: italic">Ind.</span></span> p. 152.</dd><dt class="tei tei-notelabel"><a id="note_1216" name="note_1216" href="#noteref_1216">1216.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> i. 19; at Como the census +was HS.100,000; cf. Petron. <span class="tei tei-hi"><span style="font-style: italic">Sat.</span></span> 44.</dd><dt class="tei tei-notelabel"><a id="note_1217" name="note_1217" href="#noteref_1217">1217.</a></dt><dd class="tei tei-notetext">The Curia is sometimes designated +as Cviri, <span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 764, 3737, 1552. +Or., however, interprets CV. as Civium +universorum in 764.</dd><dt class="tei tei-notelabel"><a id="note_1218" name="note_1218" href="#noteref_1218">1218.</a></dt><dd class="tei tei-notetext">Ohnesseit, <span class="tei tei-hi"><span style="font-style: italic">De Jure Municip.</span></span> p. +55; Marq. <span class="tei tei-hi"><span style="font-style: italic">Röm. St.</span></span> i. 504.</dd><dt class="tei tei-notelabel"><a id="note_1219" name="note_1219" href="#noteref_1219">1219.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> iv. 13, 9.</dd><dt class="tei tei-notelabel"><a id="note_1220" name="note_1220" href="#noteref_1220">1220.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">e.g.</span></span> <span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 3703, 7190.</dd><dt class="tei tei-notelabel"><a id="note_1221" name="note_1221" href="#noteref_1221">1221.</a></dt><dd class="tei tei-notetext">Friedl. <span class="tei tei-hi"><span style="font-style: italic">Cena Trim. Einl.</span></span> 31.</dd><dt class="tei tei-notelabel"><a id="note_1222" name="note_1222" href="#noteref_1222">1222.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> iv. 22. This autocratic +act was the abolition of the games at +Vienne by a duumvir.</dd><dt class="tei tei-notelabel"><a id="note_1223" name="note_1223" href="#noteref_1223">1223.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Lex Urson.</span></span> § 129.</dd><dt class="tei tei-notelabel"><a id="note_1224" name="note_1224" href="#noteref_1224">1224.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> § 99; Ohnesseit, <span class="tei tei-hi"><span style="font-style: italic">De Jure +Municip.</span></span> p. 51.</dd><dt class="tei tei-notelabel"><a id="note_1225" name="note_1225" href="#noteref_1225">1225.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> p. 53; <span class="tei tei-hi"><span style="font-style: italic">Lex Urson.</span></span> §§ 96, 97, +130.</dd><dt class="tei tei-notelabel"><a id="note_1226" name="note_1226" href="#noteref_1226">1226.</a></dt><dd class="tei tei-notetext">Mart. iii. 29; v. 14; v. 23; Juv. +i. 28; iii. 131, 159.</dd><dt class="tei tei-notelabel"><a id="note_1227" name="note_1227" href="#noteref_1227">1227.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 7002, 7018, 3785, 3789, +3798, 3733, 3747.</dd><dt class="tei tei-notelabel"><a id="note_1228" name="note_1228" href="#noteref_1228">1228.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 2287, 3714, 3851.</dd><dt class="tei tei-notelabel"><a id="note_1229" name="note_1229" href="#noteref_1229">1229.</a></dt><dd class="tei tei-notetext">Pers. iii. 77; Juv. xvi.</dd><dt class="tei tei-notelabel"><a id="note_1230" name="note_1230" href="#noteref_1230">1230.</a></dt><dd class="tei tei-notetext">In the Inscr. they are mentioned +after the decurions and before the +plebs; cf. <span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 4009, 3807, 1167. +On the distinction between the Augustales +and the Seviri Aug. <span class="tei tei-hi"><span style="font-style: italic">v.</span></span> Marq. +<span class="tei tei-hi"><span style="font-style: italic">Röm. St.</span></span> i. 514; Ohnesseit, <span class="tei tei-hi"><span style="font-style: italic">De Jure +Munic.</span></span> 46; Nessling, <span class="tei tei-hi"><span style="font-style: italic">De Seviris Aug.</span></span> + <a name="corr216" id="corr216" class="tei tei-anchor"></a><span class="tei tei-corr">Marq.</span> says, scheinen die Augustales +als lebenslängliche Mitglieder des +Collegiums, die Seviri als jährlich +<a name="corr216a" id="corr216a" class="tei tei-anchor"></a><span class="tei tei-corr">wechselnde</span> Beamte desselben zu betrachten +zu sein.</dd><dt class="tei tei-notelabel"><a id="note_1231" name="note_1231" href="#noteref_1231">1231.</a></dt><dd class="tei tei-notetext">Marq. i. 513; Ohnesseit, p. 46; cf. +<span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 3959, 7089; Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> i. +54, 73.</dd><dt class="tei tei-notelabel"><a id="note_1232" name="note_1232" href="#noteref_1232">1232.</a></dt><dd class="tei tei-notetext">Petron. 65, 71.</dd><dt class="tei tei-notelabel"><a id="note_1233" name="note_1233" href="#noteref_1233">1233.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> 2983; <span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> v. 4482.</dd><dt class="tei tei-notelabel"><a id="note_1234" name="note_1234" href="#noteref_1234">1234.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 3917, 3924, 1561, 7092, +4077, 3127, 4020, 5655, 2374.</dd><dt class="tei tei-notelabel"><a id="note_1235" name="note_1235" href="#noteref_1235">1235.</a></dt><dd class="tei tei-notetext">Friedl. <span class="tei tei-hi"><span style="font-style: italic">Cena Trim. Einl.</span></span> 37.</dd><dt class="tei tei-notelabel"><a id="note_1236" name="note_1236" href="#noteref_1236">1236.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 3787-8; 7103.</dd><dt class="tei tei-notelabel"><a id="note_1237" name="note_1237" href="#noteref_1237">1237.</a></dt><dd class="tei tei-notetext">Petron. <span class="tei tei-hi"><span style="font-style: italic">Sat.</span></span> 65.</dd><dt class="tei tei-notelabel"><a id="note_1238" name="note_1238" href="#noteref_1238">1238.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 6983.</dd><dt class="tei tei-notelabel"><a id="note_1239" name="note_1239" href="#noteref_1239">1239.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 4044, 7094.</dd><dt class="tei tei-notelabel"><a id="note_1240" name="note_1240" href="#noteref_1240">1240.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 7112.</dd><dt class="tei tei-notelabel"><a id="note_1241" name="note_1241" href="#noteref_1241">1241.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> ix. 58.</dd><dt class="tei tei-notelabel"><a id="note_1242" name="note_1242" href="#noteref_1242">1242.</a></dt><dd class="tei tei-notetext">Friedl. <span class="tei tei-hi"><span style="font-style: italic">Cena Trim. Einl.</span></span> 42.</dd><dt class="tei tei-notelabel"><a id="note_1243" name="note_1243" href="#noteref_1243">1243.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> viii. 8, 6.</dd><dt class="tei tei-notelabel"><a id="note_1244" name="note_1244" href="#noteref_1244">1244.</a></dt><dd class="tei tei-notetext">Friedl. <span class="tei tei-hi"><span style="font-style: italic">Cena Trim. Einl.</span></span> 43.</dd><dt class="tei tei-notelabel"><a id="note_1245" name="note_1245" href="#noteref_1245">1245.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xii. 58.</dd><dt class="tei tei-notelabel"><a id="note_1246" name="note_1246" href="#noteref_1246">1246.</a></dt><dd class="tei tei-notetext">Sueton. <span class="tei tei-hi"><span style="font-style: italic">Vesp.</span></span> 13; Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> ii. 47; +cf. Nipperdey’s note referring to the +monument erected to Tiberius in <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span> +30, at Puteoli.</dd><dt class="tei tei-notelabel"><a id="note_1247" name="note_1247" href="#noteref_1247">1247.</a></dt><dd class="tei tei-notetext">Petron. 44.</dd><dt class="tei tei-notelabel"><a id="note_1248" name="note_1248" href="#noteref_1248">1248.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Vesp.</span></span> xviii. Latinis Graecisque +rhetoribus annua centena constituit.</dd><dt class="tei tei-notelabel"><a id="note_1249" name="note_1249" href="#noteref_1249">1249.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> iv. 13.</dd><dt class="tei tei-notelabel"><a id="note_1250" name="note_1250" href="#noteref_1250">1250.</a></dt><dd class="tei tei-notetext">Herodot. iii. 131.</dd><dt class="tei tei-notelabel"><a id="note_1251" name="note_1251" href="#noteref_1251">1251.</a></dt><dd class="tei tei-notetext">Strab. iv. c. i. 5 (181), + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">σοφιστὰς γοῦν ὑποδέχονται ... κοινῄ μισθούμενοι καθάπερ καὶ ἰατρούς</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_1252" name="note_1252" href="#noteref_1252">1252.</a></dt><dd class="tei tei-notetext">Marq. <span class="tei tei-hi"><span style="font-style: italic">Priv.</span></span> ii. 777.</dd><dt class="tei tei-notelabel"><a id="note_1253" name="note_1253" href="#noteref_1253">1253.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 3994, 4017.</dd><dt class="tei tei-notelabel"><a id="note_1254" name="note_1254" href="#noteref_1254">1254.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 3716, 6709, 7146.</dd><dt class="tei tei-notelabel"><a id="note_1255" name="note_1255" href="#noteref_1255">1255.</a></dt><dd class="tei tei-notetext">Friedl. <span class="tei tei-hi"><span style="font-style: italic">Sittengesch.</span></span> iii. 116; <span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> ii. pp. 89-96.</dd><dt class="tei tei-notelabel"><a id="note_1256" name="note_1256" href="#noteref_1256">1256.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ad Traj.</span></span> 17.</dd><dt class="tei tei-notelabel"><a id="note_1257" name="note_1257" href="#noteref_1257">1257.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 54, 55, 23.</dd><dt class="tei tei-notelabel"><a id="note_1258" name="note_1258" href="#noteref_1258">1258.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 47.</dd><dt class="tei tei-notelabel"><a id="note_1259" name="note_1259" href="#noteref_1259">1259.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 17.</dd><dt class="tei tei-notelabel"><a id="note_1260" name="note_1260" href="#noteref_1260">1260.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 39.</dd><dt class="tei tei-notelabel"><a id="note_1261" name="note_1261" href="#noteref_1261">1261.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 37.</dd><dt class="tei tei-notelabel"><a id="note_1262" name="note_1262" href="#noteref_1262">1262.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ad Traj.</span></span> 38.</dd><dt class="tei tei-notelabel"><a id="note_1263" name="note_1263" href="#noteref_1263">1263.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 33.</dd><dt class="tei tei-notelabel"><a id="note_1264" name="note_1264" href="#noteref_1264">1264.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 110; cf. Marq. <span class="tei tei-hi"><span style="font-style: italic">Röm. St.</span></span> i. 522.</dd><dt class="tei tei-notelabel"><a id="note_1265" name="note_1265" href="#noteref_1265">1265.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ad Traj.</span></span> 112, 114, 116.</dd><dt class="tei tei-notelabel"><a id="note_1266" name="note_1266" href="#noteref_1266">1266.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 79.</dd><dt class="tei tei-notelabel"><a id="note_1267" name="note_1267" href="#noteref_1267">1267.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 116.</dd><dt class="tei tei-notelabel"><a id="note_1268" name="note_1268" href="#noteref_1268">1268.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 7001; Friedl. <span class="tei tei-hi"><span style="font-style: italic">Cena +Trim. Einl.</span></span> 53; corruption, however, +by means of hospitality is expressly +forbidden by the <span class="tei tei-hi"><span style="font-style: italic">Lex Urson.</span></span> § 132; +<span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> ii. <span class="tei tei-hi"><span style="font-style: italic">Suppl.</span></span> p. 852.</dd><dt class="tei tei-notelabel"><a id="note_1269" name="note_1269" href="#noteref_1269">1269.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ad Traj.</span></span> 96.</dd><dt class="tei tei-notelabel"><a id="note_1270" name="note_1270" href="#noteref_1270">1270.</a></dt><dd class="tei tei-notetext">Friedl. <span class="tei tei-hi"><span style="font-style: italic">Cena Trim. Einl.</span></span> 33; +Gréard, <span class="tei tei-hi"><span style="font-style: italic">Plut.</span></span> pp. 246-7.</dd><dt class="tei tei-notelabel"><a id="note_1271" name="note_1271" href="#noteref_1271">1271.</a></dt><dd class="tei tei-notetext">The different classes of Curatores, +which must be carefully distinguished, +are clearly given by Arnold, <span class="tei tei-hi"><span style="font-style: italic">Prov. +Admin.</span></span> 236. Cf. <span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 3899, +3902, 3989. For a good example of the +function of the Curator, cf. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> 3787.</dd><dt class="tei tei-notelabel"><a id="note_1272" name="note_1272" href="#noteref_1272">1272.</a></dt><dd class="tei tei-notetext">For the sources of these, cf. Marq. +<span class="tei tei-hi"><span style="font-style: italic">Röm. St.</span></span> ii. p. 96.</dd><dt class="tei tei-notelabel"><a id="note_1273" name="note_1273" href="#noteref_1273">1273.</a></dt><dd class="tei tei-notetext">Mau, <span class="tei tei-hi"><span style="font-style: italic">Pompeii</span></span> (Eng. Tr.), p. 16.</dd><dt class="tei tei-notelabel"><a id="note_1274" name="note_1274" href="#noteref_1274">1274.</a></dt><dd class="tei tei-notetext">Mau, <span class="tei tei-hi"><span style="font-style: italic">Pompeii</span></span> (Eng. Tr.), p. 15.</dd><dt class="tei tei-notelabel"><a id="note_1275" name="note_1275" href="#noteref_1275">1275.</a></dt><dd class="tei tei-notetext">Petron. <span class="tei tei-hi"><span style="font-style: italic">Sat.</span></span> 38.</dd><dt class="tei tei-notelabel"><a id="note_1276" name="note_1276" href="#noteref_1276">1276.</a></dt><dd class="tei tei-notetext">Mau, p. 143.</dd><dt class="tei tei-notelabel"><a id="note_1277" name="note_1277" href="#noteref_1277">1277.</a></dt><dd class="tei tei-notetext">Id. p. 111.</dd><dt class="tei tei-notelabel"><a id="note_1278" name="note_1278" href="#noteref_1278">1278.</a></dt><dd class="tei tei-notetext">Mau, p. 124.</dd><dt class="tei tei-notelabel"><a id="note_1279" name="note_1279" href="#noteref_1279">1279.</a></dt><dd class="tei tei-notetext">Id. pp. 147, 206.</dd><dt class="tei tei-notelabel"><a id="note_1280" name="note_1280" href="#noteref_1280">1280.</a></dt><dd class="tei tei-notetext">Id. p. 164.</dd><dt class="tei tei-notelabel"><a id="note_1281" name="note_1281" href="#noteref_1281">1281.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 7008, 7010.</dd><dt class="tei tei-notelabel"><a id="note_1282" name="note_1282" href="#noteref_1282">1282.</a></dt><dd class="tei tei-notetext">Duruy, v. 396.</dd><dt class="tei tei-notelabel"><a id="note_1283" name="note_1283" href="#noteref_1283">1283.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> 781.</dd><dt class="tei tei-notelabel"><a id="note_1284" name="note_1284" href="#noteref_1284">1284.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">H. N.</span></span> xxix. 5.</dd><dt class="tei tei-notelabel"><a id="note_1285" name="note_1285" href="#noteref_1285">1285.</a></dt><dd class="tei tei-notetext">Duruy, v. 396.</dd><dt class="tei tei-notelabel"><a id="note_1286" name="note_1286" href="#noteref_1286">1286.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">l.c.</span></span></dd><dt class="tei tei-notelabel"><a id="note_1287" name="note_1287" href="#noteref_1287">1287.</a></dt><dd class="tei tei-notetext">D. Chrys. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> 46 (519).</dd><dt class="tei tei-notelabel"><a id="note_1288" name="note_1288" href="#noteref_1288">1288.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> iii. 34, reposita fora +templaque munificentia municipum.</dd><dt class="tei tei-notelabel"><a id="note_1289" name="note_1289" href="#noteref_1289">1289.</a></dt><dd class="tei tei-notetext">Philostr. <span class="tei tei-hi"><span style="font-style: italic">Vit. Soph.</span></span> ii. 1; Friedl. +<span class="tei tei-hi"><span style="font-style: italic">Sittengesch.</span></span> ii. p. 120.</dd><dt class="tei tei-notelabel"><a id="note_1290" name="note_1290" href="#noteref_1290">1290.</a></dt><dd class="tei tei-notetext">Philostr. <span class="tei tei-hi"><span style="font-style: italic">Vit. Soph.</span></span> ii. 5.</dd><dt class="tei tei-notelabel"><a id="note_1291" name="note_1291" href="#noteref_1291">1291.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> ii. 6.</dd><dt class="tei tei-notelabel"><a id="note_1292" name="note_1292" href="#noteref_1292">1292.</a></dt><dd class="tei tei-notetext">Philostr. <span class="tei tei-hi"><span style="font-style: italic">Vit. Soph.</span></span> ii. 3.</dd><dt class="tei tei-notelabel"><a id="note_1293" name="note_1293" href="#noteref_1293">1293.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C. Theod.</span></span> ix. 17, 5; <span class="tei tei-hi"><span style="font-style: italic">Nov. Valent.</span></span> +5.</dd><dt class="tei tei-notelabel"><a id="note_1294" name="note_1294" href="#noteref_1294">1294.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 6993, 7013, 7190, 6622, +2287, 6985, 3325.</dd><dt class="tei tei-notelabel"><a id="note_1295" name="note_1295" href="#noteref_1295">1295.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 6994.</dd><dt class="tei tei-notelabel"><a id="note_1296" name="note_1296" href="#noteref_1296">1296.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 6983.</dd><dt class="tei tei-notelabel"><a id="note_1297" name="note_1297" href="#noteref_1297">1297.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 7013.</dd><dt class="tei tei-notelabel"><a id="note_1298" name="note_1298" href="#noteref_1298">1298.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> viii. 5366; she received the +honour of five statues in return.</dd><dt class="tei tei-notelabel"><a id="note_1299" name="note_1299" href="#noteref_1299">1299.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 2287.</dd><dt class="tei tei-notelabel"><a id="note_1300" name="note_1300" href="#noteref_1300">1300.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 3325.</dd><dt class="tei tei-notelabel"><a id="note_1301" name="note_1301" href="#noteref_1301">1301.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 3772.</dd><dt class="tei tei-notelabel"><a id="note_1302" name="note_1302" href="#noteref_1302">1302.</a></dt><dd class="tei tei-notetext">Boissier, <span class="tei tei-hi"><span style="font-style: italic">L’Opp.</span></span> p. 44.</dd><dt class="tei tei-notelabel"><a id="note_1303" name="note_1303" href="#noteref_1303">1303.</a></dt><dd class="tei tei-notetext">See <span class="tei tei-hi"><span style="font-style: italic">Rom. Soc. in the Last Century of +the Western Empire</span></span> (1st ed.), p. 202.</dd><dt class="tei tei-notelabel"><a id="note_1304" name="note_1304" href="#noteref_1304">1304.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Nero</span></span>, xvi.</dd><dt class="tei tei-notelabel"><a id="note_1305" name="note_1305" href="#noteref_1305">1305.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Vesp.</span></span> ix.; D. Cass. lxvi. 10.</dd><dt class="tei tei-notelabel"><a id="note_1306" name="note_1306" href="#noteref_1306">1306.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Tit.</span></span> vii. nemine ante se +munificentia minor.</dd><dt class="tei tei-notelabel"><a id="note_1307" name="note_1307" href="#noteref_1307">1307.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Domit.</span></span> v.</dd><dt class="tei tei-notelabel"><a id="note_1308" name="note_1308" href="#noteref_1308">1308.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Paneg.</span></span> 51.</dd><dt class="tei tei-notelabel"><a id="note_1309" name="note_1309" href="#noteref_1309">1309.</a></dt><dd class="tei tei-notetext">D. Cass. lxviii. 7, 15; Plin. <span class="tei tei-hi"><span style="font-style: italic">Paneg.</span></span> +29, 51.</dd><dt class="tei tei-notelabel"><a id="note_1310" name="note_1310" href="#noteref_1310">1310.</a></dt><dd class="tei tei-notetext">Ael. Spart. <span class="tei tei-hi"><span style="font-style: italic">Hadr.</span></span> c. 29.</dd><dt class="tei tei-notelabel"><a id="note_1311" name="note_1311" href="#noteref_1311">1311.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 19, § 10, eaque omnia propriis +auctorum nominibus consecravit.</dd><dt class="tei tei-notelabel"><a id="note_1312" name="note_1312" href="#noteref_1312">1312.</a></dt><dd class="tei tei-notetext">On the sportula at this time, cf. +Suet. <span class="tei tei-hi"><span style="font-style: italic">Nero</span></span>, xvi., <span class="tei tei-hi"><span style="font-style: italic">Dom.</span></span> vii.; Marq. <span class="tei tei-hi"><span style="font-style: italic">Pr.</span></span> +<a name="corr229" id="corr229" class="tei tei-anchor"></a><span class="tei tei-corr">i.</span>, 207 sq.; Momms. <span class="tei tei-hi"><span style="font-style: italic">De Coll.</span></span> p. 109.</dd><dt class="tei tei-notelabel"><a id="note_1313" name="note_1313" href="#noteref_1313">1313.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">Caes.</span></span> 55, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἑστιάσας μὲν ἐν δισμυρίοις καὶ δισχιλίοις τρικλίνοις ὁμοῦ σύμπαντας</span></span>: D. Cass. 43, 21, 3.</dd><dt class="tei tei-notelabel"><a id="note_1314" name="note_1314" href="#noteref_1314">1314.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> i. 3, triclinia illa popularia.</dd><dt class="tei tei-notelabel"><a id="note_1315" name="note_1315" href="#noteref_1315">1315.</a></dt><dd class="tei tei-notetext">Petron. 71.</dd><dt class="tei tei-notelabel"><a id="note_1316" name="note_1316" href="#noteref_1316">1316.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 7115, 1368, 4088, 4115.</dd><dt class="tei tei-notelabel"><a id="note_1317" name="note_1317" href="#noteref_1317">1317.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 3882.</dd><dt class="tei tei-notelabel"><a id="note_1318" name="note_1318" href="#noteref_1318">1318.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 3868.</dd><dt class="tei tei-notelabel"><a id="note_1319" name="note_1319" href="#noteref_1319">1319.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 6211.</dd><dt class="tei tei-notelabel"><a id="note_1320" name="note_1320" href="#noteref_1320">1320.</a></dt><dd class="tei tei-notetext">Marq. <span class="tei tei-hi"><span style="font-style: italic">Priv.</span></span> i. 210; Petron. 45; +<span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> 842; Momms. <span class="tei tei-hi"><span style="font-style: italic">Colleg.</span></span> p. 110.</dd><dt class="tei tei-notelabel"><a id="note_1321" name="note_1321" href="#noteref_1321">1321.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 3394; cf. Suet. <span class="tei tei-hi"><span style="font-style: italic">Calig.</span></span> 18.</dd><dt class="tei tei-notelabel"><a id="note_1322" name="note_1322" href="#noteref_1322">1322.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 3738.</dd><dt class="tei tei-notelabel"><a id="note_1323" name="note_1323" href="#noteref_1323">1323.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> x. 5853; Friedl. <span class="tei tei-hi"><span style="font-style: italic">Cena Trim.</span></span> p. 55.</dd><dt class="tei tei-notelabel"><a id="note_1324" name="note_1324" href="#noteref_1324">1324.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Lex Urson.</span></span> § 132.</dd><dt class="tei tei-notelabel"><a id="note_1325" name="note_1325" href="#noteref_1325">1325.</a></dt><dd class="tei tei-notetext">Philostr. <span class="tei tei-hi"><span style="font-style: italic">Vit. Soph.</span></span> ii. 1.</dd><dt class="tei tei-notelabel"><a id="note_1326" name="note_1326" href="#noteref_1326">1326.</a></dt><dd class="tei tei-notetext">Friedl. <span class="tei tei-hi"><span style="font-style: italic">Sittengesch.</span></span> ii. 142; cf. Jul. +Capitol. <span class="tei tei-hi"><span style="font-style: italic">M. Ant.</span></span> c. x.</dd><dt class="tei tei-notelabel"><a id="note_1327" name="note_1327" href="#noteref_1327">1327.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Tit.</span></span> vii.</dd><dt class="tei tei-notelabel"><a id="note_1328" name="note_1328" href="#noteref_1328">1328.</a></dt><dd class="tei tei-notetext">D. Cass. 68. 15, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">καὶ θέας ἐν τρισὶ καὶ εἴκοσι καὶ ἑκατὸν ἡμέραις ἐποίησεν ... + καὶ μονομάχοι μύριοι ἠγωνίσαντο</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_1329" name="note_1329" href="#noteref_1329">1329.</a></dt><dd class="tei tei-notetext">Salv. <span class="tei tei-hi"><span style="font-style: italic">De Gub. Dei</span></span>, vi. § 69.</dd><dt class="tei tei-notelabel"><a id="note_1330" name="note_1330" href="#noteref_1330">1330.</a></dt><dd class="tei tei-notetext">Aug. <span class="tei tei-hi"><span style="font-style: italic">Conf.</span></span> vi. 8; cf. Sym. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> ii. 46.</dd><dt class="tei tei-notelabel"><a id="note_1331" name="note_1331" href="#noteref_1331">1331.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> i. 76, <span class="tei tei-hi"><span style="font-style: italic">vili</span></span> sanguine nimis +gaudens.</dd><dt class="tei tei-notelabel"><a id="note_1332" name="note_1332" href="#noteref_1332">1332.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Calig.</span></span> xxxv.</dd><dt class="tei tei-notelabel"><a id="note_1333" name="note_1333" href="#noteref_1333">1333.</a></dt><dd class="tei tei-notetext">Calpurn. <span class="tei tei-hi"><span style="font-style: italic">Ecl.</span></span> vii. 24 sqq. + +<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-left: 2.00em; margin-top: 1.00em"> +<div class="tei tei-l" style="text-align: left">Vidimus in caelum trabibus spectacula textis</div> +<div class="tei tei-l" style="text-align: left">Surgere, Tarpeium prope despectantia culmen—</div> +<div class="tei tei-l" style="text-align: left">... Sic undique fulgor</div> +<div class="tei tei-l" style="text-align: left">Percussit: stabam defixus et ore patenti,</div> +<div class="tei tei-l" style="text-align: left">Cunctaque mirabar, etc.</div> +</div></dd><dt class="tei tei-notelabel"><a id="note_1334" name="note_1334" href="#noteref_1334">1334.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">De Brev. Vit.</span></span> viii.; <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 95, § 33; +Plut. <span class="tei tei-hi"><span style="font-style: italic">Reipubl. Ger. Pr.</span></span> c. 29; Luc. <span class="tei tei-hi"><span style="font-style: italic">Dem.</span></span> +c. 57.</dd><dt class="tei tei-notelabel"><a id="note_1335" name="note_1335" href="#noteref_1335">1335.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> iv. 22.</dd><dt class="tei tei-notelabel"><a id="note_1336" name="note_1336" href="#noteref_1336">1336.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Nero</span></span>, iv.</dd><dt class="tei tei-notelabel"><a id="note_1337" name="note_1337" href="#noteref_1337">1337.</a></dt><dd class="tei tei-notetext">D. Cass. 66. 15; cf. M. Aur. vi. 46.</dd><dt class="tei tei-notelabel"><a id="note_1338" name="note_1338" href="#noteref_1338">1338.</a></dt><dd class="tei tei-notetext">D. Cass. 68. 10 and 15, 66. 25; +Suet. <span class="tei tei-hi"><span style="font-style: italic">Nero</span></span>, xi.; Suet. <span class="tei tei-hi"><span style="font-style: italic">Dom.</span></span> iv.</dd><dt class="tei tei-notelabel"><a id="note_1339" name="note_1339" href="#noteref_1339">1339.</a></dt><dd class="tei tei-notetext">D. Cass. 67. 1; cf. Friedl. ii. 202.</dd><dt class="tei tei-notelabel"><a id="note_1340" name="note_1340" href="#noteref_1340">1340.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> vi. 34; <span class="tei tei-hi"><span style="font-style: italic">Paneg.</span></span> 33.</dd><dt class="tei tei-notelabel"><a id="note_1341" name="note_1341" href="#noteref_1341">1341.</a></dt><dd class="tei tei-notetext">Petron. 45.</dd><dt class="tei tei-notelabel"><a id="note_1342" name="note_1342" href="#noteref_1342">1342.</a></dt><dd class="tei tei-notetext">Strabo, v. c. 4, 13.</dd><dt class="tei tei-notelabel"><a id="note_1343" name="note_1343" href="#noteref_1343">1343.</a></dt><dd class="tei tei-notetext">Mau, 206, 207.</dd><dt class="tei tei-notelabel"><a id="note_1344" name="note_1344" href="#noteref_1344">1344.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xiv. 17.</dd><dt class="tei tei-notelabel"><a id="note_1345" name="note_1345" href="#noteref_1345">1345.</a></dt><dd class="tei tei-notetext">Mau, 152.</dd><dt class="tei tei-notelabel"><a id="note_1346" name="note_1346" href="#noteref_1346">1346.</a></dt><dd class="tei tei-notetext">Friedl. <span class="tei tei-hi"><span style="font-style: italic">Sittengesch.</span></span> ii. 206.</dd><dt class="tei tei-notelabel"><a id="note_1347" name="note_1347" href="#noteref_1347">1347.</a></dt><dd class="tei tei-notetext">Mau, 216, 217. The words in one +of these, flaminis Neronis Caesaris Aug. +fili, fix the date between 50 and 54 <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span></dd><dt class="tei tei-notelabel"><a id="note_1348" name="note_1348" href="#noteref_1348">1348.</a></dt><dd class="tei tei-notetext">Mau, 217, 218.</dd><dt class="tei tei-notelabel"><a id="note_1349" name="note_1349" href="#noteref_1349">1349.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 411.</dd><dt class="tei tei-notelabel"><a id="note_1350" name="note_1350" href="#noteref_1350">1350.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 220; Juv. vi. 82 sqq.; cf. Mart. v. 24.</dd><dt class="tei tei-notelabel"><a id="note_1351" name="note_1351" href="#noteref_1351">1351.</a></dt><dd class="tei tei-notetext">Friedl. ii. 189.</dd><dt class="tei tei-notelabel"><a id="note_1352" name="note_1352" href="#noteref_1352">1352.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> ii. 92.</dd><dt class="tei tei-notelabel"><a id="note_1353" name="note_1353" href="#noteref_1353">1353.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> iv. 62.</dd><dt class="tei tei-notelabel"><a id="note_1354" name="note_1354" href="#noteref_1354">1354.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 2532.</dd><dt class="tei tei-notelabel"><a id="note_1355" name="note_1355" href="#noteref_1355">1355.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 2530.</dd><dt class="tei tei-notelabel"><a id="note_1356" name="note_1356" href="#noteref_1356">1356.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 6148; <span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> x. 1074, 6012. +This was given <span class="tei tei-hi"><span style="font-style: italic">postulante populo</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_1357" name="note_1357" href="#noteref_1357">1357.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 5963, 5972, 2531; <span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> +x. 228.</dd><dt class="tei tei-notelabel"><a id="note_1358" name="note_1358" href="#noteref_1358">1358.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> ii. 70-72.</dd><dt class="tei tei-notelabel"><a id="note_1359" name="note_1359" href="#noteref_1359">1359.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> iii. 84.</dd><dt class="tei tei-notelabel"><a id="note_1360" name="note_1360" href="#noteref_1360">1360.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 3725, 6156; Strab. +xvii. 1, 10; Friedl. ii. 204, 378 sqq.</dd><dt class="tei tei-notelabel"><a id="note_1361" name="note_1361" href="#noteref_1361">1361.</a></dt><dd class="tei tei-notetext">Apul. <span class="tei tei-hi"><span style="font-style: italic">Met.</span></span> x. 18; cf. iv. 13.</dd><dt class="tei tei-notelabel"><a id="note_1362" name="note_1362" href="#noteref_1362">1362.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">Reipubl. Ger. Pr.</span></span> 30; Philostr. +<span class="tei tei-hi"><span style="font-style: italic">Apoll. Tyan.</span></span> iv. 21.</dd><dt class="tei tei-notelabel"><a id="note_1363" name="note_1363" href="#noteref_1363">1363.</a></dt><dd class="tei tei-notetext">Luc. <span class="tei tei-hi"><span style="font-style: italic">Dem.</span></span> 57; cf. Mahaffy, <span class="tei tei-hi"><span style="font-style: italic">Greek +World under Roman Sway</span></span>, p. 271.</dd><dt class="tei tei-notelabel"><a id="note_1364" name="note_1364" href="#noteref_1364">1364.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 2373, 7037, 148, 2532.</dd><dt class="tei tei-notelabel"><a id="note_1365" name="note_1365" href="#noteref_1365">1365.</a></dt><dd class="tei tei-notetext">Mart. iii. 59, 16.</dd><dt class="tei tei-notelabel"><a id="note_1366" name="note_1366" href="#noteref_1366">1366.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 81.</dd><dt class="tei tei-notelabel"><a id="note_1367" name="note_1367" href="#noteref_1367">1367.</a></dt><dd class="tei tei-notetext">Petron. 45.</dd><dt class="tei tei-notelabel"><a id="note_1368" name="note_1368" href="#noteref_1368">1368.</a></dt><dd class="tei tei-notetext">Friedl. <span class="tei tei-hi"><span style="font-style: italic">Sittengesch.</span></span> ii. 137, Doch +diese Summe erscheint gering im Vergleich +mit der kolossalen Verschwendung, +mit der die Schauspiele in der +letzten Zeit der Republik gegeben +wurden; cf. <span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> ii. 6278 (<span class="tei tei-hi"><span style="font-style: italic">Suppl.</span></span> p. +1032).</dd><dt class="tei tei-notelabel"><a id="note_1369" name="note_1369" href="#noteref_1369">1369.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 2530; 2533; Friedl. +<span class="tei tei-hi"><span style="font-style: italic">Cena Trim.</span></span> p. 58; Cic. <span class="tei tei-hi"><span style="font-style: italic">Ad Att.</span></span> 12, 2.</dd><dt class="tei tei-notelabel"><a id="note_1370" name="note_1370" href="#noteref_1370">1370.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Tib.</span></span> vii.</dd><dt class="tei tei-notelabel"><a id="note_1371" name="note_1371" href="#noteref_1371">1371.</a></dt><dd class="tei tei-notetext">Petron. 45.</dd><dt class="tei tei-notelabel"><a id="note_1372" name="note_1372" href="#noteref_1372">1372.</a></dt><dd class="tei tei-notetext">Friedl. <span class="tei tei-hi"><span style="font-style: italic">Sittengesch.</span></span> ii. 202; Suet. +<span class="tei tei-hi"><span style="font-style: italic">Vitell.</span></span> xii. circumforaneo lanistae +vendidit.</dd><dt class="tei tei-notelabel"><a id="note_1373" name="note_1373" href="#noteref_1373">1373.</a></dt><dd class="tei tei-notetext">Friedl. <span class="tei tei-hi"><span style="font-style: italic">Sittengesch.</span></span> ii. 192.</dd><dt class="tei tei-notelabel"><a id="note_1374" name="note_1374" href="#noteref_1374">1374.</a></dt><dd class="tei tei-notetext">Petron. 45; D. Cass. 60. 30.</dd><dt class="tei tei-notelabel"><a id="note_1375" name="note_1375" href="#noteref_1375">1375.</a></dt><dd class="tei tei-notetext">D. Cass. 74. 2.</dd><dt class="tei tei-notelabel"><a id="note_1376" name="note_1376" href="#noteref_1376">1376.</a></dt><dd class="tei tei-notetext">Friedl. <span class="tei tei-hi"><span style="font-style: italic">Sittengesch.</span></span> ii. 196.</dd><dt class="tei tei-notelabel"><a id="note_1377" name="note_1377" href="#noteref_1377">1377.</a></dt><dd class="tei tei-notetext">D. Cass. 66. 15; Spart. <span class="tei tei-hi"><span style="font-style: italic">Hadr.</span></span> 14; +cf. Suet. <span class="tei tei-hi"><span style="font-style: italic">Calig.</span></span> xxxiv.</dd><dt class="tei tei-notelabel"><a id="note_1378" name="note_1378" href="#noteref_1378">1378.</a></dt><dd class="tei tei-notetext">Lamprid. <span class="tei tei-hi"><span style="font-style: italic">Com.</span></span> xi.; cf. viii.; +Friedl. <span class="tei tei-hi"><span style="font-style: italic">Sittengesch.</span></span> ii. 150.</dd><dt class="tei tei-notelabel"><a id="note_1379" name="note_1379" href="#noteref_1379">1379.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Jul. Caes.</span></span> xxxix.; Juv. vi. +252.</dd><dt class="tei tei-notelabel"><a id="note_1380" name="note_1380" href="#noteref_1380">1380.</a></dt><dd class="tei tei-notetext">Friedl. <span class="tei tei-hi"><span style="font-style: italic">Sittengesch.</span></span> ii. 198.</dd><dt class="tei tei-notelabel"><a id="note_1381" name="note_1381" href="#noteref_1381">1381.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 2571, 2572; <span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> x. +7364; xii. 5836.</dd><dt class="tei tei-notelabel"><a id="note_1382" name="note_1382" href="#noteref_1382">1382.</a></dt><dd class="tei tei-notetext">Mau, <span class="tei tei-hi"><span style="font-style: italic">Pompeii</span></span>, p. 219 sq.</dd><dt class="tei tei-notelabel"><a id="note_1383" name="note_1383" href="#noteref_1383">1383.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 70, § 20; Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xv. +46. Sym. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> ii. 46; cf. Friedl. <span class="tei tei-hi"><span style="font-style: italic">Sittengesch.</span></span> +ii. 211.</dd><dt class="tei tei-notelabel"><a id="note_1384" name="note_1384" href="#noteref_1384">1384.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">De Prov.</span></span> iv.</dd><dt class="tei tei-notelabel"><a id="note_1385" name="note_1385" href="#noteref_1385">1385.</a></dt><dd class="tei tei-notetext">Epict. <span class="tei tei-hi"><span style="font-style: italic">Diss.</span></span> i. 29, § 37.</dd><dt class="tei tei-notelabel"><a id="note_1386" name="note_1386" href="#noteref_1386">1386.</a></dt><dd class="tei tei-notetext">Friedl. <span class="tei tei-hi"><span style="font-style: italic">Sittengesch.</span></span> ii. 204.</dd><dt class="tei tei-notelabel"><a id="note_1387" name="note_1387" href="#noteref_1387">1387.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 2566.</dd><dt class="tei tei-notelabel"><a id="note_1388" name="note_1388" href="#noteref_1388">1388.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 2571.</dd><dt class="tei tei-notelabel"><a id="note_1389" name="note_1389" href="#noteref_1389">1389.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 2572-9; <span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> xii. 3329.</dd><dt class="tei tei-notelabel"><a id="note_1390" name="note_1390" href="#noteref_1390">1390.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 2573-5; D. Cass. 72. 22.</dd><dt class="tei tei-notelabel"><a id="note_1391" name="note_1391" href="#noteref_1391">1391.</a></dt><dd class="tei tei-notetext">Juv. iii. 158.</dd><dt class="tei tei-notelabel"><a id="note_1392" name="note_1392" href="#noteref_1392">1392.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> x. 1074.</dd><dt class="tei tei-notelabel"><a id="note_1393" name="note_1393" href="#noteref_1393">1393.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 3721.</dd><dt class="tei tei-notelabel"><a id="note_1394" name="note_1394" href="#noteref_1394">1394.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 7008, 7010; cf. 7082, where a +youth of twenty had been iivir quinquennalis, +and had given a gladiatorial +show. Cf. 3714, quaestor designatus +est annorum xxiiii., 3745, 3246, 3768.</dd><dt class="tei tei-notelabel"><a id="note_1395" name="note_1395" href="#noteref_1395">1395.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 3764.</dd><dt class="tei tei-notelabel"><a id="note_1396" name="note_1396" href="#noteref_1396">1396.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 3773, 4036, 82, 5134; cf. 3744.</dd><dt class="tei tei-notelabel"><a id="note_1397" name="note_1397" href="#noteref_1397">1397.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 3709, 3750; <span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> xii. +3203, 3219.</dd><dt class="tei tei-notelabel"><a id="note_1398" name="note_1398" href="#noteref_1398">1398.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">Reipubl. Ger. Pr.</span></span> c. 27.</dd><dt class="tei tei-notelabel"><a id="note_1399" name="note_1399" href="#noteref_1399">1399.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 6992.</dd><dt class="tei tei-notelabel"><a id="note_1400" name="note_1400" href="#noteref_1400">1400.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 3811, 3722, 6999, 7007, 7004 +(honore usus inpensam remisit), 7011, +7190, 4100.</dd><dt class="tei tei-notelabel"><a id="note_1401" name="note_1401" href="#noteref_1401">1401.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 3865, ex aere collato; 6996.</dd><dt class="tei tei-notelabel"><a id="note_1402" name="note_1402" href="#noteref_1402">1402.</a></dt><dd class="tei tei-notetext">This seems clear from Plut. <span class="tei tei-hi"><span style="font-style: italic">Reip. +Ger. Pr.</span></span> c. 31, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">καὶ μὴ δανειζόμενον οἰκτρὸν ἅμα καὶ καταγέλαστον εἶναι περὶ τὰς λειτουργίας</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_1403" name="note_1403" href="#noteref_1403">1403.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">Reip. Ger. Pr.</span></span> c. 18; cf. c. 10.</dd><dt class="tei tei-notelabel"><a id="note_1404" name="note_1404" href="#noteref_1404">1404.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> x. 113; 79.</dd><dt class="tei tei-notelabel"><a id="note_1405" name="note_1405" href="#noteref_1405">1405.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">Reip. Ger. Pr.</span></span> c. 18.</dd><dt class="tei tei-notelabel"><a id="note_1406" name="note_1406" href="#noteref_1406">1406.</a></dt><dd class="tei tei-notetext">Philostr. <span class="tei tei-hi"><span style="font-style: italic">Apoll. T.</span></span> iv. 5.</dd><dt class="tei tei-notelabel"><a id="note_1407" name="note_1407" href="#noteref_1407">1407.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">Reip. Ger. Pr.</span></span> c. 32; cf. +Gréard, <span class="tei tei-hi"><span style="font-style: italic">Morale de Plut.</span></span> p. 230.</dd><dt class="tei tei-notelabel"><a id="note_1408" name="note_1408" href="#noteref_1408">1408.</a></dt><dd class="tei tei-notetext">Philostr. <span class="tei tei-hi"><span style="font-style: italic">Apoll. T.</span></span> v. 41, 10; cf. +Gréard, p. 227.</dd><dt class="tei tei-notelabel"><a id="note_1409" name="note_1409" href="#noteref_1409">1409.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">Reip. Ger. Pr.</span></span> c. 15.</dd><dt class="tei tei-notelabel"><a id="note_1410" name="note_1410" href="#noteref_1410">1410.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 27, 29, 30, 20.</dd><dt class="tei tei-notelabel"><a id="note_1411" name="note_1411" href="#noteref_1411">1411.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 4007 (Canusium), 2391 +(Praeneste), 4491 (Pisa), 3898 (Bergamum), +3787 (Caere). For places +out of Italy, cf. <span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> xii. 3212 (datus +a Trajano); viii. 2403, 2660 (Timgad +and Lambesi); iii. 3485 (Aquincum); +ii. 484 (Emerita); 4112 (Tarraco); cf. +x.; ii. p. 1158; Capitol. <span class="tei tei-hi"><span style="font-style: italic">M. Ant.</span></span> c. 11.</dd><dt class="tei tei-notelabel"><a id="note_1412" name="note_1412" href="#noteref_1412">1412.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 3787, placuit tibi scribi +an in hoc quoque et tu consensurus +esses.</dd><dt class="tei tei-notelabel"><a id="note_1413" name="note_1413" href="#noteref_1413">1413.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span> 113, as the names of the +consuls show.</dd><dt class="tei tei-notelabel"><a id="note_1414" name="note_1414" href="#noteref_1414">1414.</a></dt><dd class="tei tei-notetext">See <span class="tei tei-hi"><span style="font-style: italic">Roman Society in the Last +Century of the Western Empire</span></span>, p. 208 +sqq. (1st ed.).</dd><dt class="tei tei-notelabel"><a id="note_1415" name="note_1415" href="#noteref_1415">1415.</a></dt><dd class="tei tei-notetext">M. Aurel. vi. 46; vii. 3; ix. 30.</dd><dt class="tei tei-notelabel"><a id="note_1416" name="note_1416" href="#noteref_1416">1416.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz. Ind.</span></span> 151; <span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> xii. p. +940; <span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 3763, 7170 (consensus +plebis); <span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> xii. 3185 (ex postulatione +populi); x. 5067, 1030, 8215, 3704.</dd><dt class="tei tei-notelabel"><a id="note_1417" name="note_1417" href="#noteref_1417">1417.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xiii. 48; Hi (<span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> plebs) +magistratuum et primi cujusque avaritiam +increpantes.</dd><dt class="tei tei-notelabel"><a id="note_1418" name="note_1418" href="#noteref_1418">1418.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> iv. 202, 710, 787.</dd><dt class="tei tei-notelabel"><a id="note_1419" name="note_1419" href="#noteref_1419">1419.</a></dt><dd class="tei tei-notetext">Marq. <span class="tei tei-hi"><span style="font-style: italic">Priv.</span></span> i. 159, 160; Duruy, +<span class="tei tei-hi"><span style="font-style: italic">Hist. des Rom.</span></span> v. 631; Athen. vi. 272 <span class="tei tei-hi"><span style="font-size: 75%">D.</span></span></dd><dt class="tei tei-notelabel"><a id="note_1420" name="note_1420" href="#noteref_1420">1420.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Octav.</span></span> 40; D. Cass. 55. 13.</dd><dt class="tei tei-notelabel"><a id="note_1421" name="note_1421" href="#noteref_1421">1421.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> iii. <span class="tei tei-hi"><span style="font-style: italic">Ind.</span></span> p. 180.</dd><dt class="tei tei-notelabel"><a id="note_1422" name="note_1422" href="#noteref_1422">1422.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 4148, 4143, 4268, 4154. +For the provinces of <span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> ii. Suppl. +p. 1171; viii. p. 1102; x. 1163; xii. +p. 943.</dd><dt class="tei tei-notelabel"><a id="note_1423" name="note_1423" href="#noteref_1423">1423.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span>, 4148, Marcia margaritaria +de Via Sacra legavit ... libertis +libertabusque suis....</dd><dt class="tei tei-notelabel"><a id="note_1424" name="note_1424" href="#noteref_1424">1424.</a></dt><dd class="tei tei-notetext">Juv. i. 24; x. 224; Mart. iii. 16, 59.</dd><dt class="tei tei-notelabel"><a id="note_1425" name="note_1425" href="#noteref_1425">1425.</a></dt><dd class="tei tei-notetext">Duruy, v. 637.</dd><dt class="tei tei-notelabel"><a id="note_1426" name="note_1426" href="#noteref_1426">1426.</a></dt><dd class="tei tei-notetext">S. Hieron. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 108, § 3.</dd><dt class="tei tei-notelabel"><a id="note_1427" name="note_1427" href="#noteref_1427">1427.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Roman Society in the Last Century +of the Western Empire</span></span> (1st. ed.), p. +193.</dd><dt class="tei tei-notelabel"><a id="note_1428" name="note_1428" href="#noteref_1428">1428.</a></dt><dd class="tei tei-notetext">Momms. <span class="tei tei-hi"><span style="font-style: italic">De Coll.</span></span> (Morel) p. 28 sq.; +Boissier, <span class="tei tei-hi"><span style="font-style: italic">Rel. Rom.</span></span> ii. 278; Plut. +<span class="tei tei-hi"><span style="font-style: italic">Numa</span></span>, c. 17, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἦν δὲ διανομὴ κατὰ τὰς τέχνας αὐλητῶν, χρυσοχόων, κτλ.</span></span></dd><dt class="tei tei-notelabel"><a id="note_1429" name="note_1429" href="#noteref_1429">1429.</a></dt><dd class="tei tei-notetext">Momms. <span class="tei tei-hi"><span style="font-style: italic">De Coll.</span></span> p. 76.</dd><dt class="tei tei-notelabel"><a id="note_1430" name="note_1430" href="#noteref_1430">1430.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Caes.</span></span> 42; <span class="tei tei-hi"><span style="font-style: italic">Octav.</span></span> 32.</dd><dt class="tei tei-notelabel"><a id="note_1431" name="note_1431" href="#noteref_1431">1431.</a></dt><dd class="tei tei-notetext">Momms. <span class="tei tei-hi"><span style="font-style: italic">De Coll.</span></span> p. 84.</dd><dt class="tei tei-notelabel"><a id="note_1432" name="note_1432" href="#noteref_1432">1432.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> x. 34.</dd><dt class="tei tei-notelabel"><a id="note_1433" name="note_1433" href="#noteref_1433">1433.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xiv. 17, re ad patres +relata ... collegia quae contra leges +instituerant dissoluta.</dd><dt class="tei tei-notelabel"><a id="note_1434" name="note_1434" href="#noteref_1434">1434.</a></dt><dd class="tei tei-notetext">Vop. <span class="tei tei-hi"><span style="font-style: italic">Aurel.</span></span> c. 38.</dd><dt class="tei tei-notelabel"><a id="note_1435" name="note_1435" href="#noteref_1435">1435.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 6086; cf. Momms. +<span class="tei tei-hi"><span style="font-style: italic">De Coll.</span></span> p. 98; Boissier, <span class="tei tei-hi"><span style="font-style: italic">Rel. Rom.</span></span> ii. +313; Duruy, v. 408.</dd><dt class="tei tei-notelabel"><a id="note_1436" name="note_1436" href="#noteref_1436">1436.</a></dt><dd class="tei tei-notetext">Momms. <span class="tei tei-hi"><span style="font-style: italic">De Coll.</span></span> p. 87.</dd><dt class="tei tei-notelabel"><a id="note_1437" name="note_1437" href="#noteref_1437">1437.</a></dt><dd class="tei tei-notetext">Lamprid. <span class="tei tei-hi"><span style="font-style: italic">Alex. Sev.</span></span> c. 33; cf. Duruy, v. 408.</dd><dt class="tei tei-notelabel"><a id="note_1438" name="note_1438" href="#noteref_1438">1438.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 4841, Elysiis campis +floreat umbra tibi; but cf. 4793, manus +levo contra deum qui me innocentem +sustulit; 4796, Dii irati aeterno somno +dederunt.</dd><dt class="tei tei-notelabel"><a id="note_1439" name="note_1439" href="#noteref_1439">1439.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 4662, Qutia Silvana Uxor virum +expecto meum.</dd><dt class="tei tei-notelabel"><a id="note_1440" name="note_1440" href="#noteref_1440">1440.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 2677, 2655, 4626, 4639, 4848, +Domum servavit, lanam fecit. Dixi, abei.</dd><dt class="tei tei-notelabel"><a id="note_1441" name="note_1441" href="#noteref_1441">1441.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 4775.</dd><dt class="tei tei-notelabel"><a id="note_1442" name="note_1442" href="#noteref_1442">1442.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 2669, 4653, 2413, 2414.</dd><dt class="tei tei-notelabel"><a id="note_1443" name="note_1443" href="#noteref_1443">1443.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 2815, 2817, 4687, 4777, +4653.</dd><dt class="tei tei-notelabel"><a id="note_1444" name="note_1444" href="#noteref_1444">1444.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 4852, effugi crimen longa senecta +tuum.</dd><dt class="tei tei-notelabel"><a id="note_1445" name="note_1445" href="#noteref_1445">1445.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 4816, balnea, vina, Venus corrumpunt +corpora nostra, sed vitam +faciunt. Vixi; quod comedi et ebibi +tantum meum est. Non fui, fui; non +sum, non curo; 4807, 7407, 7387.</dd><dt class="tei tei-notelabel"><a id="note_1446" name="note_1446" href="#noteref_1446">1446.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 4795, 7406.</dd><dt class="tei tei-notelabel"><a id="note_1447" name="note_1447" href="#noteref_1447">1447.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 4836.</dd><dt class="tei tei-notelabel"><a id="note_1448" name="note_1448" href="#noteref_1448">1448.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 4416.</dd><dt class="tei tei-notelabel"><a id="note_1449" name="note_1449" href="#noteref_1449">1449.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 4417.</dd><dt class="tei tei-notelabel"><a id="note_1450" name="note_1450" href="#noteref_1450">1450.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 4781, 4783, 4.</dd><dt class="tei tei-notelabel"><a id="note_1451" name="note_1451" href="#noteref_1451">1451.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 4386, 4357, 4360, 4362, +4388, 4396, 4423, 4425, 4427.</dd><dt class="tei tei-notelabel"><a id="note_1452" name="note_1452" href="#noteref_1452">1452.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 6086. Ex S.C.P.R. quibus +coire convenire collegiumque habere +liceat qui stipem menstruam conferre +volent in funera, in id collegium coeant +neque sub specie ejus collegii nisi +semel in mense coeant, etc.</dd><dt class="tei tei-notelabel"><a id="note_1453" name="note_1453" href="#noteref_1453">1453.</a></dt><dd class="tei tei-notetext">Boissier, <span class="tei tei-hi"><span style="font-style: italic">Rel. Rom.</span></span> ii. 313.</dd><dt class="tei tei-notelabel"><a id="note_1454" name="note_1454" href="#noteref_1454">1454.</a></dt><dd class="tei tei-notetext">Momms. <span class="tei tei-hi"><span style="font-style: italic">De Coll.</span></span> p. 87.</dd><dt class="tei tei-notelabel"><a id="note_1455" name="note_1455" href="#noteref_1455">1455.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 2399, 2400.</dd><dt class="tei tei-notelabel"><a id="note_1456" name="note_1456" href="#noteref_1456">1456.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 4079.</dd><dt class="tei tei-notelabel"><a id="note_1457" name="note_1457" href="#noteref_1457">1457.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 4093.</dd><dt class="tei tei-notelabel"><a id="note_1458" name="note_1458" href="#noteref_1458">1458.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 4073, Loc. sep. convictor. qui +una epulo vesci solent.</dd><dt class="tei tei-notelabel"><a id="note_1459" name="note_1459" href="#noteref_1459">1459.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 6086; Momms. <span class="tei tei-hi"><span style="font-style: italic">De Coll.</span></span> p. 98; +Boissier, <span class="tei tei-hi"><span style="font-style: italic">Rel. Rom.</span></span> ii. p. 309 sqq.; +Duruy, v. 412.</dd><dt class="tei tei-notelabel"><a id="note_1460" name="note_1460" href="#noteref_1460">1460.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 6086; Col. ii., placuit +ut quisquis servus ex hoc collegio liber +factus fuerit, etc.</dd><dt class="tei tei-notelabel"><a id="note_1461" name="note_1461" href="#noteref_1461">1461.</a></dt><dd class="tei tei-notetext">Momms. <span class="tei tei-hi"><span style="font-style: italic">De Coll.</span></span> p. 99; Boissier, +<span class="tei tei-hi"><span style="font-style: italic">Rel. Rom.</span></span> ii. p. 309.</dd><dt class="tei tei-notelabel"><a id="note_1462" name="note_1462" href="#noteref_1462">1462.</a></dt><dd class="tei tei-notetext">Momms. <span class="tei tei-hi"><span style="font-style: italic">De Coll.</span></span> p. 104.</dd><dt class="tei tei-notelabel"><a id="note_1463" name="note_1463" href="#noteref_1463">1463.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 2417; Junio Rufino Cos. <span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span> 153; Momms. p. 73.</dd><dt class="tei tei-notelabel"><a id="note_1464" name="note_1464" href="#noteref_1464">1464.</a></dt><dd class="tei tei-notetext">Momms. <span class="tei tei-hi"><span style="font-style: italic">De Coll.</span></span> p. 93.</dd><dt class="tei tei-notelabel"><a id="note_1465" name="note_1465" href="#noteref_1465">1465.</a></dt><dd class="tei tei-notetext">They have their ordo, plebs, decuriones, +quinquennales, curatores, +honorati, patroni, quaestores, etc.; <span class="tei tei-hi"><span style="font-style: italic">v.</span></span> + <span class="tei tei-hi"><span style="font-style: italic">Henz. Ind.</span></span> p. 176 sqq.</dd><dt class="tei tei-notelabel"><a id="note_1466" name="note_1466" href="#noteref_1466">1466.</a></dt><dd class="tei tei-notetext">Herodot. v. 66.</dd><dt class="tei tei-notelabel"><a id="note_1467" name="note_1467" href="#noteref_1467">1467.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> iii. 32, tempus quoque +mercatus ditem alioqui coloniam majore +opum specie complebat.</dd><dt class="tei tei-notelabel"><a id="note_1468" name="note_1468" href="#noteref_1468">1468.</a></dt><dd class="tei tei-notetext">Friedl. <span class="tei tei-hi"><span style="font-style: italic">Cena Trim. Einl.</span></span> p. 63.</dd><dt class="tei tei-notelabel"><a id="note_1469" name="note_1469" href="#noteref_1469">1469.</a></dt><dd class="tei tei-notetext">Apul. <span class="tei tei-hi"><span style="font-style: italic">Met.</span></span> i. 5.</dd><dt class="tei tei-notelabel"><a id="note_1470" name="note_1470" href="#noteref_1470">1470.</a></dt><dd class="tei tei-notetext">Momms. <span class="tei tei-hi"><span style="font-style: italic">Rom. Prov.</span></span> i. 74.</dd><dt class="tei tei-notelabel"><a id="note_1471" name="note_1471" href="#noteref_1471">1471.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 178; Tac. <span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> iv. 5.</dd><dt class="tei tei-notelabel"><a id="note_1472" name="note_1472" href="#noteref_1472">1472.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> ii. 2423.</dd><dt class="tei tei-notelabel"><a id="note_1473" name="note_1473" href="#noteref_1473">1473.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> iii. 1500.</dd><dt class="tei tei-notelabel"><a id="note_1474" name="note_1474" href="#noteref_1474">1474.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> x. 1634, 1579.</dd><dt class="tei tei-notelabel"><a id="note_1475" name="note_1475" href="#noteref_1475">1475.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> iii. 365, 444, 455, 6051.</dd><dt class="tei tei-notelabel"><a id="note_1476" name="note_1476" href="#noteref_1476">1476.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Claud.</span></span> xviii.; cf. Merivale, +vi. 126 sq.</dd><dt class="tei tei-notelabel"><a id="note_1477" name="note_1477" href="#noteref_1477">1477.</a></dt><dd class="tei tei-notetext">Juv. xiv. 276.</dd><dt class="tei tei-notelabel"><a id="note_1478" name="note_1478" href="#noteref_1478">1478.</a></dt><dd class="tei tei-notetext">Philostr. <span class="tei tei-hi"><span style="font-style: italic">Apoll. Tyan.</span></span> iv. 34.</dd><dt class="tei tei-notelabel"><a id="note_1479" name="note_1479" href="#noteref_1479">1479.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 6111, 6835.</dd><dt class="tei tei-notelabel"><a id="note_1480" name="note_1480" href="#noteref_1480">1480.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 4109.</dd><dt class="tei tei-notelabel"><a id="note_1481" name="note_1481" href="#noteref_1481">1481.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 6414, 2211, 4095, 4100, 4096; +<span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> x. 5928, 1493; iii. 4045, 5678.</dd><dt class="tei tei-notelabel"><a id="note_1482" name="note_1482" href="#noteref_1482">1482.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 2401.</dd><dt class="tei tei-notelabel"><a id="note_1483" name="note_1483" href="#noteref_1483">1483.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> iv. 575, 581.</dd><dt class="tei tei-notelabel"><a id="note_1484" name="note_1484" href="#noteref_1484">1484.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 4063, 4072, 4087, 7007.</dd><dt class="tei tei-notelabel"><a id="note_1485" name="note_1485" href="#noteref_1485">1485.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 4243, 7205, 6950.</dd><dt class="tei tei-notelabel"><a id="note_1486" name="note_1486" href="#noteref_1486">1486.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 7007, 7254, 4110, 6950.</dd><dt class="tei tei-notelabel"><a id="note_1487" name="note_1487" href="#noteref_1487">1487.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 3655, 6029, 3178.</dd><dt class="tei tei-notelabel"><a id="note_1488" name="note_1488" href="#noteref_1488">1488.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 4093, 7206.</dd><dt class="tei tei-notelabel"><a id="note_1489" name="note_1489" href="#noteref_1489">1489.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 4105, 2619, 4113, 4112, 2625.</dd><dt class="tei tei-notelabel"><a id="note_1490" name="note_1490" href="#noteref_1490">1490.</a></dt><dd class="tei tei-notetext">Boissier, <span class="tei tei-hi"><span style="font-style: italic">Rel. Rom.</span></span> ii. p. 286.</dd><dt class="tei tei-notelabel"><a id="note_1491" name="note_1491" href="#noteref_1491">1491.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Dig.</span></span> L. 7.</dd><dt class="tei tei-notelabel"><a id="note_1492" name="note_1492" href="#noteref_1492">1492.</a></dt><dd class="tei tei-notetext">Boissier, <span class="tei tei-hi"><span style="font-style: italic">Rel. Rom.</span></span> ii. 287.</dd><dt class="tei tei-notelabel"><a id="note_1493" name="note_1493" href="#noteref_1493">1493.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 6302.</dd><dt class="tei tei-notelabel"><a id="note_1494" name="note_1494" href="#noteref_1494">1494.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span></dd><dt class="tei tei-notelabel"><a id="note_1495" name="note_1495" href="#noteref_1495">1495.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> iii. 2, 6150.</dd><dt class="tei tei-notelabel"><a id="note_1496" name="note_1496" href="#noteref_1496">1496.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> ii. 6004.</dd><dt class="tei tei-notelabel"><a id="note_1497" name="note_1497" href="#noteref_1497">1497.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 2863, Hilara viva rogavit +ut ossa sua in olla Midaes coicerentur +cum mort. esset.</dd><dt class="tei tei-notelabel"><a id="note_1498" name="note_1498" href="#noteref_1498">1498.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> iii. 6077, <span class="tei tei-hi"><span style="font-style: italic">v.</span></span> note.</dd><dt class="tei tei-notelabel"><a id="note_1499" name="note_1499" href="#noteref_1499">1499.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 2386, 4938, 4123.</dd><dt class="tei tei-notelabel"><a id="note_1500" name="note_1500" href="#noteref_1500">1500.</a></dt><dd class="tei tei-notetext">Such as that in <span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 6086.</dd><dt class="tei tei-notelabel"><a id="note_1501" name="note_1501" href="#noteref_1501">1501.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 6010, Colleg. Capitolinorum, etc.; cf. Cic. <span class="tei tei-hi"><span style="font-style: italic">Ad Quint. Fratr.</span></span> ii. 5.</dd><dt class="tei tei-notelabel"><a id="note_1502" name="note_1502" href="#noteref_1502">1502.</a></dt><dd class="tei tei-notetext">Rutil. Namat. i. 63.</dd><dt class="tei tei-notelabel"><a id="note_1503" name="note_1503" href="#noteref_1503">1503.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz. Ind.</span></span> p. 154 sqq.</dd><dt class="tei tei-notelabel"><a id="note_1504" name="note_1504" href="#noteref_1504">1504.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 4068, 4107.</dd><dt class="tei tei-notelabel"><a id="note_1505" name="note_1505" href="#noteref_1505">1505.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 6127, 7181, 7182, 3217, 4138 (<span class="tei tei-hi"><span style="font-style: italic">v.</span></span> +Orelli’s note to this Inscription), 4071; +<span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> x. p. 1163; iii. (2) p. 1180.</dd><dt class="tei tei-notelabel"><a id="note_1506" name="note_1506" href="#noteref_1506">1506.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 2863, 7183, 5372.</dd><dt class="tei tei-notelabel"><a id="note_1507" name="note_1507" href="#noteref_1507">1507.</a></dt><dd class="tei tei-notetext"> <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> 2417, ut ne plures adlegantur +quam numerus s. s. etc.; <span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> ii. +1167, collegio hominum centum <span class="tei tei-sic">dumtaxet</span> +constituto. Cf. Plin. x. 33, where +the coll. fabrorum is to be limited to +150.</dd><dt class="tei tei-notelabel"><a id="note_1508" name="note_1508" href="#noteref_1508">1508.</a></dt><dd class="tei tei-notetext">Boissier, <span class="tei tei-hi"><span style="font-style: italic">Rel. Rom.</span></span> ii. 295.</dd><dt class="tei tei-notelabel"><a id="note_1509" name="note_1509" href="#noteref_1509">1509.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 4055.</dd><dt class="tei tei-notelabel"><a id="note_1510" name="note_1510" href="#noteref_1510">1510.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 4054, 2417, 4056.</dd><dt class="tei tei-notelabel"><a id="note_1511" name="note_1511" href="#noteref_1511">1511.</a></dt><dd class="tei tei-notetext">The ranks are mingled, however, +in <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> 2394; <span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> iii. 633.</dd><dt class="tei tei-notelabel"><a id="note_1512" name="note_1512" href="#noteref_1512">1512.</a></dt><dd class="tei tei-notetext">D. Cass. 60. 6, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">τά τε καπελεῖα ἐς ἃ συνιόντες ἔπινον κατέλυσε, κτλ.</span></span></dd><dt class="tei tei-notelabel"><a id="note_1513" name="note_1513" href="#noteref_1513">1513.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 4088, 3298, 2279, 3787, +4085.</dd><dt class="tei tei-notelabel"><a id="note_1514" name="note_1514" href="#noteref_1514">1514.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 2417, solarium tectum junctum +in quo populus collegi s. s. epuletur.</dd><dt class="tei tei-notelabel"><a id="note_1515" name="note_1515" href="#noteref_1515">1515.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 4070.</dd><dt class="tei tei-notelabel"><a id="note_1516" name="note_1516" href="#noteref_1516">1516.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 65, 900, 4088; cf. 4107, +4366.</dd><dt class="tei tei-notelabel"><a id="note_1517" name="note_1517" href="#noteref_1517">1517.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 2416, 4057.</dd><dt class="tei tei-notelabel"><a id="note_1518" name="note_1518" href="#noteref_1518">1518.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 4068.</dd><dt class="tei tei-notelabel"><a id="note_1519" name="note_1519" href="#noteref_1519">1519.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 2502.</dd><dt class="tei tei-notelabel"><a id="note_1520" name="note_1520" href="#noteref_1520">1520.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 2400, 4093.</dd><dt class="tei tei-notelabel"><a id="note_1521" name="note_1521" href="#noteref_1521">1521.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> iii. 1, 633.</dd><dt class="tei tei-notelabel"><a id="note_1522" name="note_1522" href="#noteref_1522">1522.</a></dt><dd class="tei tei-notetext">Marq. <span class="tei tei-hi"><span style="font-style: italic">Priv.</span></span> i. 203.</dd><dt class="tei tei-notelabel"><a id="note_1523" name="note_1523" href="#noteref_1523">1523.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 4082, 4118.</dd><dt class="tei tei-notelabel"><a id="note_1524" name="note_1524" href="#noteref_1524">1524.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 4082, 194, 73, 4077, 6654, 4109, +4069; <span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> iii. 1, 1209, 1497, 1051; +x. 228; 1696; 3910.</dd><dt class="tei tei-notelabel"><a id="note_1525" name="note_1525" href="#noteref_1525">1525.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 7007, 4109.</dd><dt class="tei tei-notelabel"><a id="note_1526" name="note_1526" href="#noteref_1526">1526.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> iii. 1968; <span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 3927, +3321, 6275.</dd><dt class="tei tei-notelabel"><a id="note_1527" name="note_1527" href="#noteref_1527">1527.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 4133.</dd><dt class="tei tei-notelabel"><a id="note_1528" name="note_1528" href="#noteref_1528">1528.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 7116, 3914, 3923, 4080, qui +facultates suas coll. reliq.</dd><dt class="tei tei-notelabel"><a id="note_1529" name="note_1529" href="#noteref_1529">1529.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 4109; 194, 4069, 4071, 4094, +7194.</dd><dt class="tei tei-notelabel"><a id="note_1530" name="note_1530" href="#noteref_1530">1530.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 4109.</dd><dt class="tei tei-notelabel"><a id="note_1531" name="note_1531" href="#noteref_1531">1531.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 3724, honore usus impensam +remisit; cf. 7011, 6992, 7190, so +<span class="tei tei-hi"><span style="font-style: italic">passim</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_1532" name="note_1532" href="#noteref_1532">1532.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> ii. 2102.</dd><dt class="tei tei-notelabel"><a id="note_1533" name="note_1533" href="#noteref_1533">1533.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 4371, 4070, 4400, 7365; +cf. Marq. <span class="tei tei-hi"><span style="font-style: italic">Pr.</span></span> i. 370.</dd><dt class="tei tei-notelabel"><a id="note_1534" name="note_1534" href="#noteref_1534">1534.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 4456 aediculae in quibus +simulacra, etc., 4510, 4400 area quae +ante se est maceria cincta long. p. x̅l̅i̅i̅x̅., lat. p. x̅x̅x̅i̅x̅., 7365, 4337, 4070, +4085.</dd><dt class="tei tei-notelabel"><a id="note_1535" name="note_1535" href="#noteref_1535">1535.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 4366 ejusque mausolei claves +duae penes aliquem libertorum meorum +... sint, 4637, 4353.</dd><dt class="tei tei-notelabel"><a id="note_1536" name="note_1536" href="#noteref_1536">1536.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 6206.</dd><dt class="tei tei-notelabel"><a id="note_1537" name="note_1537" href="#noteref_1537">1537.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 4366.</dd><dt class="tei tei-notelabel"><a id="note_1538" name="note_1538" href="#noteref_1538">1538.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 3999, 4076, 4107, 4088.</dd><dt class="tei tei-notelabel"><a id="note_1539" name="note_1539" href="#noteref_1539">1539.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 3999.</dd><dt class="tei tei-notelabel"><a id="note_1540" name="note_1540" href="#noteref_1540">1540.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 6085.</dd><dt class="tei tei-notelabel"><a id="note_1541" name="note_1541" href="#noteref_1541">1541.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 7215 (<span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span> 149).</dd><dt class="tei tei-notelabel"><a id="note_1542" name="note_1542" href="#noteref_1542">1542.</a></dt><dd class="tei tei-notetext">Macrob. <span class="tei tei-hi"><span style="font-style: italic">Sat.</span></span> iii. 13, 11-13.</dd><dt class="tei tei-notelabel"><a id="note_1543" name="note_1543" href="#noteref_1543">1543.</a></dt><dd class="tei tei-notetext">Boissier, <span class="tei tei-hi"><span style="font-style: italic">Rel. Rom.</span></span> ii. 319; Marq. +<span class="tei tei-hi"><span style="font-style: italic">Pr.</span></span> i. 208; Hor. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> i. 14, 21.</dd><dt class="tei tei-notelabel"><a id="note_1544" name="note_1544" href="#noteref_1544">1544.</a></dt><dd class="tei tei-notetext">Momms. <span class="tei tei-hi"><span style="font-style: italic">De Colleg.</span></span> p. 109; cf. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> +2385 (panem vinum et sportulas dedit), +3949.</dd><dt class="tei tei-notelabel"><a id="note_1545" name="note_1545" href="#noteref_1545">1545.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 2417.</dd><dt class="tei tei-notelabel"><a id="note_1546" name="note_1546" href="#noteref_1546">1546.</a></dt><dd class="tei tei-notetext">Fl. Apolloni Proc. Aug. qui fuit a +pinacothecis.... Optimi piissimi, etc.</dd><dt class="tei tei-notelabel"><a id="note_1547" name="note_1547" href="#noteref_1547">1547.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 6086, quisquis ex hoc +collegio servus defunctus fuerit, etc.; +cf. the composition of the club in <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> +2394.</dd><dt class="tei tei-notelabel"><a id="note_1548" name="note_1548" href="#noteref_1548">1548.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> ut quieti et hilares diebus +solemnibus epulemur, etc.</dd><dt class="tei tei-notelabel"><a id="note_1549" name="note_1549" href="#noteref_1549">1549.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 4107.</dd><dt class="tei tei-notelabel"><a id="note_1550" name="note_1550" href="#noteref_1550">1550.</a></dt><dd class="tei tei-notetext">S. Paul. Nol. <span class="tei tei-hi"><span style="font-style: italic">Carm.</span></span> xxvii. 547-585; +S. Aug. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 32; <span class="tei tei-hi"><span style="font-style: italic">Serm.</span></span> v.</dd><dt class="tei tei-notelabel"><a id="note_1551" name="note_1551" href="#noteref_1551">1551.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Coll.</span></span> p. 3.</dd><dt class="tei tei-notelabel"><a id="note_1552" name="note_1552" href="#noteref_1552">1552.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 2417, 4055, 2392, 3774, +3815, 1485, 4134.</dd><dt class="tei tei-notelabel"><a id="note_1553" name="note_1553" href="#noteref_1553">1553.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 2417, Item viii K. Mart. die +Karae cognationis eodem loco dividerent +sportulas, etc.</dd><dt class="tei tei-notelabel"><a id="note_1554" name="note_1554" href="#noteref_1554">1554.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 2399, 4073, 4093.</dd><dt class="tei tei-notelabel"><a id="note_1555" name="note_1555" href="#noteref_1555">1555.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> i. 1406; ii. 5927.</dd><dt class="tei tei-notelabel"><a id="note_1556" name="note_1556" href="#noteref_1556">1556.</a></dt><dd class="tei tei-notetext">Momms. <span class="tei tei-hi"><span style="font-style: italic">De Coll.</span></span> p. 102; Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> +viii. 16.</dd><dt class="tei tei-notelabel"><a id="note_1557" name="note_1557" href="#noteref_1557">1557.</a></dt><dd class="tei tei-notetext">For the contempt for slaves in the +fourth and fifth centuries, <span class="tei tei-hi"><span style="font-style: italic">v.</span></span> S. Hieron. +<span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 54, § 5; Salv. <span class="tei tei-hi"><span style="font-style: italic">De Gub. Dei</span></span>, iv. 26. +For humaner sentiment, cf. Macrob. +<span class="tei tei-hi"><span style="font-style: italic">Sat.</span></span> i. 11, 12 sqq.; <span class="tei tei-hi"><span style="font-style: italic">C. Theod.</span></span> ix. 6, 2, +3, vii. 13, 8; ix. 7, 4; ix. 9, 1; ix. 12, +1.</dd><dt class="tei tei-notelabel"><a id="note_1558" name="note_1558" href="#noteref_1558">1558.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> viii. 16, § 1; on the more +humane feeling to slaves, cf. Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> +47; <span class="tei tei-hi"><span style="font-style: italic">De Ira</span></span>, iii. 24, 32; <span class="tei tei-hi"><span style="font-style: italic">De Clem.</span></span> i. +18; <span class="tei tei-hi"><span style="font-style: italic">De Ben.</span></span> iii. 18, 19, 20; Juv. xiv. +16; Spart. <span class="tei tei-hi"><span style="font-style: italic">Hadr.</span></span> c. 18; Wallon, +<span class="tei tei-hi"><span style="font-style: italic">L’Esclav.</span></span> i. c. 11; Marq. <span class="tei tei-hi"><span style="font-style: italic">Pr.</span></span> i. 177.</dd><dt class="tei tei-notelabel"><a id="note_1559" name="note_1559" href="#noteref_1559">1559.</a></dt><dd class="tei tei-notetext">Cagnat, <span class="tei tei-hi"><span style="font-style: italic">L’Armée Rom.</span></span> pp. 457 sqq.</dd><dt class="tei tei-notelabel"><a id="note_1560" name="note_1560" href="#noteref_1560">1560.</a></dt><dd class="tei tei-notetext">Veget. ii. 20.</dd><dt class="tei tei-notelabel"><a id="note_1561" name="note_1561" href="#noteref_1561">1561.</a></dt><dd class="tei tei-notetext">D. Cass. 65. 22; Capitol. <span class="tei tei-hi"><span style="font-style: italic">M. Ant.</span></span> +c. 7; D. Cass. 73. 8; Cagnat, p. 459; +Marq. <span class="tei tei-hi"><span style="font-style: italic">Röm. St.</span></span> ii. pp. 136, 543.</dd><dt class="tei tei-notelabel"><a id="note_1562" name="note_1562" href="#noteref_1562">1562.</a></dt><dd class="tei tei-notetext">Cf. Marcian ap. Momms. <span class="tei tei-hi"><span style="font-style: italic">De Coll.</span></span> +p. 87, neve milites collegia in castris +habeant.</dd><dt class="tei tei-notelabel"><a id="note_1563" name="note_1563" href="#noteref_1563">1563.</a></dt><dd class="tei tei-notetext">Cagnat, p. 463.</dd><dt class="tei tei-notelabel"><a id="note_1564" name="note_1564" href="#noteref_1564">1564.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> viii. 2552-7.</dd><dt class="tei tei-notelabel"><a id="note_1565" name="note_1565" href="#noteref_1565">1565.</a></dt><dd class="tei tei-notetext">Cagnat, pp. 467, 540; cf. + <a name="corr284" id="corr284" class="tei tei-anchor"></a><span class="tei tei-corr">Boissier,</span> +<span class="tei tei-hi"><span style="font-style: italic">L’Afr. Rom.</span></span> p. 111. <span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> viii. 2554, +optiones scholam suam cum statuis et +imaginibus domus div. ex largissimis +stipendiis ... fecerunt, etc.</dd><dt class="tei tei-notelabel"><a id="note_1566" name="note_1566" href="#noteref_1566">1566.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> viii. 2552, 3, 4; 2557, iii. +3524; <span class="tei tei-hi"><span style="font-style: italic">Henz.</span></span> 6790; Cagnat, p. 472; +Marq. <span class="tei tei-hi"><span style="font-style: italic">Röm. St.</span></span> ii. 544.</dd><dt class="tei tei-notelabel"><a id="note_1567" name="note_1567" href="#noteref_1567">1567.</a></dt><dd class="tei tei-notetext">Cagnat, p. 474.</dd><dt class="tei tei-notelabel"><a id="note_1568" name="note_1568" href="#noteref_1568">1568.</a></dt><dd class="tei tei-notetext">The Cornicines of the 3rd Legion +at Lambesi paid an entrance fee of 750 +denarii (<span class="tei tei-hi"><span style="font-style: italic">Scamnari nomine</span></span>). The anularium +on retirement, and the funeraticium, +were each 500 <span class="tei tei-hi"><span style="font-style: italic">denarii</span></span>. It would +seem that there must have been a considerable +surplus. <span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> viii. 2557.</dd><dt class="tei tei-notelabel"><a id="note_1569" name="note_1569" href="#noteref_1569">1569.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 6086, universi consentire +debemus ut longo tempore inveterescere +possimus; cf. 4357, 4360, 4366, 4386, +4395.</dd><dt class="tei tei-notelabel"><a id="note_1570" name="note_1570" href="#noteref_1570">1570.</a></dt><dd class="tei tei-notetext">The diptych, which has been singularly +preserved, was found in a deserted +mine or quarry about 1780, along with +some other private documents of a +commercial character; <span class="tei tei-hi"><span style="font-style: italic">v.</span></span> <span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> iii. +p. 213, and 921. The dates range from +131 to 167 <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span> Cf. <span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 6087; +Schiller, <span class="tei tei-hi"><span style="font-style: italic">Gesch. der röm. Kaiserzeit</span></span>, i. +2, p. 643.</dd><dt class="tei tei-notelabel"><a id="note_1571" name="note_1571" href="#noteref_1571">1571.</a></dt><dd class="tei tei-notetext">See Zeller, <span class="tei tei-hi"><span style="font-style: italic">Phil. der Griech.</span></span> iii. 1, +13, 14, Jener dualistische Idealismus, +welchen Plato begründet, und auch +Aristoteles nicht grundsätzlich überwunden +hatte, <a name="corr289" id="corr289" class="tei tei-anchor"></a><span class="tei tei-corr">führt</span> in letzter Beziehung +auf nichts anderes zurück, als +auf den Gegensatz des Inneren und +Aeusseren des Denkens und der gegenständlichen +Welt.... Es war nur ein +Schritt weiter in dieser Richtung, wenn +die nacharistotelische Philosophie den +Menschen in grundsätzlicher Abkehr +von der Aussenwelt auf sich selbst +wies, um in seinem Innern die Befriedigung +zu suchen, etc.</dd><dt class="tei tei-notelabel"><a id="note_1572" name="note_1572" href="#noteref_1572">1572.</a></dt><dd class="tei tei-notetext">See Luc. <span class="tei tei-hi"><span style="font-style: italic">Eun.</span></span> c. 3, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">συντέτακται ἐκ βασιλέως μισθοφορά τις οὐ φαύλη κατὰ γένη τοῖς φιλοσόφοις, + Στοϊκοῖς λέγω, κτλ.</span></span> +Cf. Capitol. <span class="tei tei-hi"><span style="font-style: italic">M. Ant.</span></span> c. 3; Philostr. +<span class="tei tei-hi"><span style="font-style: italic">Apoll.</span></span> T. i. 7, § 8.</dd><dt class="tei tei-notelabel"><a id="note_1573" name="note_1573" href="#noteref_1573">1573.</a></dt><dd class="tei tei-notetext">Zeller, iii, 1, 16.</dd><dt class="tei tei-notelabel"><a id="note_1574" name="note_1574" href="#noteref_1574">1574.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 493-5; Überweg, <span class="tei tei-hi"><span style="font-style: italic">Hist. of Phil.</span></span> +i. 220; Cic. <span class="tei tei-hi"><span style="font-style: italic">De Nat. Deor.</span></span> i. c. 17; <span class="tei tei-hi"><span style="font-style: italic">De +Fin.</span></span> i. c. 9.</dd><dt class="tei tei-notelabel"><a id="note_1575" name="note_1575" href="#noteref_1575">1575.</a></dt><dd class="tei tei-notetext">Bussell, <span class="tei tei-hi"><span style="font-style: italic">School of Plato</span></span>, p. 264; Zeller, iii. 1; p. 8, 9.</dd><dt class="tei tei-notelabel"><a id="note_1576" name="note_1576" href="#noteref_1576">1576.</a></dt><dd class="tei tei-notetext">On pessimism in the reign of +Augustus, <span class="tei tei-hi"><span style="font-style: italic">v.</span></span> Boissier, <span class="tei tei-hi"><span style="font-style: italic">Rel. Rom.</span></span> i. p. +241. Cf. Sen. <span class="tei tei-hi"><span style="font-style: italic">De Ira</span></span>, ii. 8; <span class="tei tei-hi"><span style="font-style: italic">De Ben.</span></span> +i. 10; <span class="tei tei-hi"><span style="font-style: italic">Ad Marc.</span></span> 20, 22; Tac. <span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> ii. +37; Petron. 88.</dd><dt class="tei tei-notelabel"><a id="note_1577" name="note_1577" href="#noteref_1577">1577.</a></dt><dd class="tei tei-notetext">Cf. Epict. iii. 13, §§ 9, 10, where the +contrast between the <span class="tei tei-q">“pax Romana”</span> +and moral unrest is drawn.</dd><dt class="tei tei-notelabel"><a id="note_1578" name="note_1578" href="#noteref_1578">1578.</a></dt><dd class="tei tei-notetext">Zeller, iii. 1, pp. 12, 14, cf. Baur, +<span class="tei tei-hi"><span style="font-style: italic">Ch. Hist.</span></span> i. p. 14 (Tr.).</dd><dt class="tei tei-notelabel"><a id="note_1579" name="note_1579" href="#noteref_1579">1579.</a></dt><dd class="tei tei-notetext">Cic. <span class="tei tei-hi"><span style="font-style: italic">Tusc.</span></span> iii 3, est profecto animi +medicina philosophia, Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 22, +vena tangenda est; <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 53, Epict. iii. +23, § 30, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἰατρεῖόν ἐστι τὸ τοῦ φιλοσόφου σχολεῖον</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_1580" name="note_1580" href="#noteref_1580">1580.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 94, § 5, § 22.</dd><dt class="tei tei-notelabel"><a id="note_1581" name="note_1581" href="#noteref_1581">1581.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 64, § 8.</dd><dt class="tei tei-notelabel"><a id="note_1582" name="note_1582" href="#noteref_1582">1582.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">De Rect. Rat. Aud.</span></span> c. 8; Epict. +iii. 23, § 23.</dd><dt class="tei tei-notelabel"><a id="note_1583" name="note_1583" href="#noteref_1583">1583.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">De Rect. Rat. Aud.</span></span> c. 12.</dd><dt class="tei tei-notelabel"><a id="note_1584" name="note_1584" href="#noteref_1584">1584.</a></dt><dd class="tei tei-notetext">Plut. (?) <span class="tei tei-hi"><span style="font-style: italic">De Lib. Ed.</span></span> c. 14.</dd><dt class="tei tei-notelabel"><a id="note_1585" name="note_1585" href="#noteref_1585">1585.</a></dt><dd class="tei tei-notetext">Zeller, <span class="tei tei-hi"><span style="font-style: italic">Phil. der Griech.</span></span> iii. 1, 487; +Plut. <span class="tei tei-hi"><span style="font-style: italic">Aemil. P.</span></span> c. vi.; Plin. <span class="tei tei-hi"><span style="font-style: italic">H. N.</span></span> +xxxv. 135; Polyb. xxxii. 10. But cf. +Mahaffy on Zeller’s view, in <span class="tei tei-hi"><span style="font-style: italic">Greek +World under Roman Sway</span></span>, p. 67.</dd><dt class="tei tei-notelabel"><a id="note_1586" name="note_1586" href="#noteref_1586">1586.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ad Marc.</span></span> 4.</dd><dt class="tei tei-notelabel"><a id="note_1587" name="note_1587" href="#noteref_1587">1587.</a></dt><dd class="tei tei-notetext">Luc. <span class="tei tei-hi"><span style="font-style: italic">De Merc. Cond.</span></span> 2, 4, 25.</dd><dt class="tei tei-notelabel"><a id="note_1588" name="note_1588" href="#noteref_1588">1588.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xiv. 16, etiam sapientiae +doctoribus tempus impertiebat post +epulas, utque contraria adseverantium +discordia frueretur; Spart. <span class="tei tei-hi"><span style="font-style: italic">Hadr.</span></span> 15.</dd><dt class="tei tei-notelabel"><a id="note_1589" name="note_1589" href="#noteref_1589">1589.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">De Tranq.</span></span> xiv. § 7.</dd><dt class="tei tei-notelabel"><a id="note_1590" name="note_1590" href="#noteref_1590">1590.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xvi. 34.</dd><dt class="tei tei-notelabel"><a id="note_1591" name="note_1591" href="#noteref_1591">1591.</a></dt><dd class="tei tei-notetext">Zeller, iii. 1, 656, 663.</dd><dt class="tei tei-notelabel"><a id="note_1592" name="note_1592" href="#noteref_1592">1592.</a></dt><dd class="tei tei-notetext">Epict. iii. 23, §§ 24-34; i. 4, § 9, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">οὗτος, φησίν, ἤδη δι’ αὐτοῦ δύναται Χρύσιππον ἀναγιγνώσκειν. +Εὖ, νὴ τοὺς θεούς, προκόπτεις ἄνθρωπε. Ποίαν προκοπήν;</span></span></dd><dt class="tei tei-notelabel"><a id="note_1593" name="note_1593" href="#noteref_1593">1593.</a></dt><dd class="tei tei-notetext">Tertull. <span class="tei tei-hi"><span style="font-style: italic">De An.</span></span> c. 20, Seneca saepe +noster; S. Hieron. <span class="tei tei-hi"><span style="font-style: italic">Adv. Jovin.</span></span> i. +49.</dd><dt class="tei tei-notelabel"><a id="note_1594" name="note_1594" href="#noteref_1594">1594.</a></dt><dd class="tei tei-notetext">S. Hieron, <span class="tei tei-hi"><span style="font-style: italic">Adv. Jovin.</span></span> i. 29; <span class="tei tei-hi"><span style="font-style: italic">De +Scrip. Eccl.</span></span> 12; S. Aug. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 153, cujus +etiam ad Paulum apostolum leguntur +epistolae.</dd><dt class="tei tei-notelabel"><a id="note_1595" name="note_1595" href="#noteref_1595">1595.</a></dt><dd class="tei tei-notetext">The worst about Seneca is collected +in D. Cass. 61. 10. But cf. the attack +of P. Suillius, Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xiii. 42 and +xiv. 52.</dd><dt class="tei tei-notelabel"><a id="note_1596" name="note_1596" href="#noteref_1596">1596.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ad Helv.</span></span> xix. § 2.</dd><dt class="tei tei-notelabel"><a id="note_1597" name="note_1597" href="#noteref_1597">1597.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 108, §§ 13-17.</dd><dt class="tei tei-notelabel"><a id="note_1598" name="note_1598" href="#noteref_1598">1598.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 108, § 22. He abandoned +Pythagorean abstinence, as suspicious, +during the persecution of eastern cults; +cf. Suet. <span class="tei tei-hi"><span style="font-style: italic">Tib.</span></span> 36.</dd><dt class="tei tei-notelabel"><a id="note_1599" name="note_1599" href="#noteref_1599">1599.</a></dt><dd class="tei tei-notetext">D. Cass. 59. 19.</dd><dt class="tei tei-notelabel"><a id="note_1600" name="note_1600" href="#noteref_1600">1600.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 60. 8; 61. 10; Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xiii. +42, schol. Juv. v. 109.</dd><dt class="tei tei-notelabel"><a id="note_1601" name="note_1601" href="#noteref_1601">1601.</a></dt><dd class="tei tei-notetext">D. Cass. 61. 4; Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xiii. 2. +Dion suggests an intrigue with Agrippina, +61. 10.</dd><dt class="tei tei-notelabel"><a id="note_1602" name="note_1602" href="#noteref_1602">1602.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">De Clem.</span></span> i. 5, 8.</dd><dt class="tei tei-notelabel"><a id="note_1603" name="note_1603" href="#noteref_1603">1603.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xiii. 2, quo facilius +... voluptatibus concessis retinerent, +etc.</dd><dt class="tei tei-notelabel"><a id="note_1604" name="note_1604" href="#noteref_1604">1604.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xiii. 42; D. Cass. 61. 10.</dd><dt class="tei tei-notelabel"><a id="note_1605" name="note_1605" href="#noteref_1605">1605.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xiv. 52, mors Burri +infregit Senecae potentiam, etc.</dd><dt class="tei tei-notelabel"><a id="note_1606" name="note_1606" href="#noteref_1606">1606.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xiv. 54.</dd><dt class="tei tei-notelabel"><a id="note_1607" name="note_1607" href="#noteref_1607">1607.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xv. 56 sqq.</dd><dt class="tei tei-notelabel"><a id="note_1608" name="note_1608" href="#noteref_1608">1608.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 55; <span class="tei tei-hi"><span style="font-style: italic">De Tranq.</span></span> 1 and 2.</dd><dt class="tei tei-notelabel"><a id="note_1609" name="note_1609" href="#noteref_1609">1609.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 108, §§ 17-22.</dd><dt class="tei tei-notelabel"><a id="note_1610" name="note_1610" href="#noteref_1610">1610.</a></dt><dd class="tei tei-notetext">Cf. Baur, <span class="tei tei-hi"><span style="font-style: italic">Ch. Hist.</span></span> i. p. 16 (Tr.).</dd><dt class="tei tei-notelabel"><a id="note_1611" name="note_1611" href="#noteref_1611">1611.</a></dt><dd class="tei tei-notetext">D. Cass. 61. 10.</dd><dt class="tei tei-notelabel"><a id="note_1612" name="note_1612" href="#noteref_1612">1612.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xiii. 13; xiv. 7; and +11, sed Seneca adverso rumore erat, +quod oratione tali confessionem scripsisset.</dd><dt class="tei tei-notelabel"><a id="note_1613" name="note_1613" href="#noteref_1613">1613.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 77, § 16, ecquid habes +propter quod expectes? Voluptates ipsas +quae te morantur consumpsisti.... +Nihil tibi luxuria tua in futuros annos +reservavit intactum: cf. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 89, § 21; +90, § 42.</dd><dt class="tei tei-notelabel"><a id="note_1614" name="note_1614" href="#noteref_1614">1614.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Ira</span></span>, ii. 8.</dd><dt class="tei tei-notelabel"><a id="note_1615" name="note_1615" href="#noteref_1615">1615.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 90, §§ 38-41.</dd><dt class="tei tei-notelabel"><a id="note_1616" name="note_1616" href="#noteref_1616">1616.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 49, § 5, non vaco ad istas +ineptias: ingens negotium in manibus +est; <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 75, § 5, non delectent, verba +nostra, sed prosint ... non quaerit +aeger medicum eloquentem; <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 88, § +36, plus scire quam sit satis, intemperantiae +genus est. Cf. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 71, § 6.</dd><dt class="tei tei-notelabel"><a id="note_1617" name="note_1617" href="#noteref_1617">1617.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 89, § 8, nec philosophia sine +virtute est, nec sine philosophia virtus.</dd><dt class="tei tei-notelabel"><a id="note_1618" name="note_1618" href="#noteref_1618">1618.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 66, § 12.</dd><dt class="tei tei-notelabel"><a id="note_1619" name="note_1619" href="#noteref_1619">1619.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 89, § 13; 117, §§ 30, 31.</dd><dt class="tei tei-notelabel"><a id="note_1620" name="note_1620" href="#noteref_1620">1620.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 48, § 8; 75, § 6.</dd><dt class="tei tei-notelabel"><a id="note_1621" name="note_1621" href="#noteref_1621">1621.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 64, § 3; 58, § 26.</dd><dt class="tei tei-notelabel"><a id="note_1622" name="note_1622" href="#noteref_1622">1622.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Vita B.</span></span> xiii, where he defends +Epicurus.</dd><dt class="tei tei-notelabel"><a id="note_1623" name="note_1623" href="#noteref_1623">1623.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 64, § 8.</dd><dt class="tei tei-notelabel"><a id="note_1624" name="note_1624" href="#noteref_1624">1624.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 88, § 37, § 20.</dd><dt class="tei tei-notelabel"><a id="note_1625" name="note_1625" href="#noteref_1625">1625.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 88, § 2, unum studium vere +liberale est quod liberum facit, etc.</dd><dt class="tei tei-notelabel"><a id="note_1626" name="note_1626" href="#noteref_1626">1626.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> § 39; cf. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 88.</dd><dt class="tei tei-notelabel"><a id="note_1627" name="note_1627" href="#noteref_1627">1627.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 89; 66, § 33; 58, § 8.</dd><dt class="tei tei-notelabel"><a id="note_1628" name="note_1628" href="#noteref_1628">1628.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 71, § 6, erige te et relinque +istum ludum literarium philosophorum +qui rem magnificam ad syllabas vocant, +etc.</dd><dt class="tei tei-notelabel"><a id="note_1629" name="note_1629" href="#noteref_1629">1629.</a></dt><dd class="tei tei-notetext">Teuffel, ii. § 284, n. 6; cf. Zeller, +<span class="tei tei-hi"><span style="font-style: italic">Phil. der Griech.</span></span> iii. 1, p. 623.</dd><dt class="tei tei-notelabel"><a id="note_1630" name="note_1630" href="#noteref_1630">1630.</a></dt><dd class="tei tei-notetext">Zeller, iii. 1, p. 56.</dd><dt class="tei tei-notelabel"><a id="note_1631" name="note_1631" href="#noteref_1631">1631.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 117, § 19; <span class="tei tei-hi"><span style="font-style: italic">Nat. Quaest. Prol.</span></span>; +<span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 65, § 15; cf. Zeller, iii. 1. 622.</dd><dt class="tei tei-notelabel"><a id="note_1632" name="note_1632" href="#noteref_1632">1632.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Nat. Quaest.</span></span> v. 15; cf. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 88, § 15.</dd><dt class="tei tei-notelabel"><a id="note_1633" name="note_1633" href="#noteref_1633">1633.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Nat. Quaest. Prol.</span></span> § 11, formicarum +iste discursus est in augusto laborantium.... +Punctum est istud in quo +navigatis, in quo bellatis; Sursum ingentia +spatia sunt, etc.; cf. Macrob. +<span class="tei tei-hi"><span style="font-style: italic">Som. Scip.</span></span> i. 16, § 6.</dd><dt class="tei tei-notelabel"><a id="note_1634" name="note_1634" href="#noteref_1634">1634.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 73, § 13, sic deus non vincit +sapientem felicitate etiamsi vincit +aetate.</dd><dt class="tei tei-notelabel"><a id="note_1635" name="note_1635" href="#noteref_1635">1635.</a></dt><dd class="tei tei-notetext">Cf. Pl. <span class="tei tei-hi"><span style="font-style: italic">Phaed.</span></span> 79 <span class="tei tei-hi"><span style="font-size: 75%">D</span></span>; Arist. <span class="tei tei-hi"><span style="font-style: italic">Eth.</span></span> +ix 8, § 7.</dd><dt class="tei tei-notelabel"><a id="note_1636" name="note_1636" href="#noteref_1636">1636.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 102, § 26, dies iste, quem +tanquam extremum reformidas, aeterni +natalis est ... discutietur ista caligo +et lux undique clara percutiet ... +nulla serenum umbra turbabit. Cf. +<span class="tei tei-hi"><span style="font-style: italic">De Imit.</span></span> iii. 48, § 1, O supernae +civitatis mansio beatissima! O dies +aeternitatis clarissima, quam nox non +obscurat, sed summa Veritas semper +irradiat! Lucet quidem Sanctis perpetua +claritate splendida, sed non nisi +a longe et per speculum peregrinantibus +in terra.</dd><dt class="tei tei-notelabel"><a id="note_1637" name="note_1637" href="#noteref_1637">1637.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Nat. Quaest.</span></span> iii. Praef., non praeterit +me quam magnarum rerum fundamenta +ponam senex.</dd><dt class="tei tei-notelabel"><a id="note_1638" name="note_1638" href="#noteref_1638">1638.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> ii. 59, § 2.</dd><dt class="tei tei-notelabel"><a id="note_1639" name="note_1639" href="#noteref_1639">1639.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> iii, § 18.</dd><dt class="tei tei-notelabel"><a id="note_1640" name="note_1640" href="#noteref_1640">1640.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> i. 17, § 8, An tu existimas auro +inditum habuisse Scipionis filias speculum +cum illis dos fuisset aes grave?</dd><dt class="tei tei-notelabel"><a id="note_1641" name="note_1641" href="#noteref_1641">1641.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Nat. Quaest.</span></span> ii. 59, § 3.</dd><dt class="tei tei-notelabel"><a id="note_1642" name="note_1642" href="#noteref_1642">1642.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> iii. 1, § 1.</dd><dt class="tei tei-notelabel"><a id="note_1643" name="note_1643" href="#noteref_1643">1643.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> vi. 32.</dd><dt class="tei tei-notelabel"><a id="note_1644" name="note_1644" href="#noteref_1644">1644.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> vii. 30, § 1.</dd><dt class="tei tei-notelabel"><a id="note_1645" name="note_1645" href="#noteref_1645">1645.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> vii. 30, § 3, quam multa praeter +hos per secretum eunt nunquam humanis +oculis orientia?</dd><dt class="tei tei-notelabel"><a id="note_1646" name="note_1646" href="#noteref_1646">1646.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> § 5, multa venientis aevi populus +ignota nobis sciet, multa saeculis +tunc futuris, cum memoria nostra exoleverit, +reservantur.</dd><dt class="tei tei-notelabel"><a id="note_1647" name="note_1647" href="#noteref_1647">1647.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> vii. 31.</dd><dt class="tei tei-notelabel"><a id="note_1648" name="note_1648" href="#noteref_1648">1648.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Benef.</span></span> i. 10.</dd><dt class="tei tei-notelabel"><a id="note_1649" name="note_1649" href="#noteref_1649">1649.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">De Ira</span></span>, ii. 8, 9; <span class="tei tei-hi"><span style="font-style: italic">Ad Marc.</span></span> ii. +11, 17, 20; Tac. <span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> ii. 37; Petron. +<span class="tei tei-hi"><span style="font-style: italic">Sat.</span></span> 88; M. Aurel. v. 33; v. 10.</dd><dt class="tei tei-notelabel"><a id="note_1650" name="note_1650" href="#noteref_1650">1650.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 77, § 6; 24, § 25; 89, § 21; +95, § 16; <span class="tei tei-hi"><span style="font-style: italic">De Tranq.</span></span> c. i.</dd><dt class="tei tei-notelabel"><a id="note_1651" name="note_1651" href="#noteref_1651">1651.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 48, § 8.</dd><dt class="tei tei-notelabel"><a id="note_1652" name="note_1652" href="#noteref_1652">1652.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 71, § 27; 94, § 50; <span class="tei tei-hi"><span style="font-style: italic">Ad Marc.</span></span> +24, § 5; <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 79, § 12, tunc animus +noster habebit quod gratuletur sibi, +cum emissus his tenebris, in quibus +volutatur, non tenui visu clara perspexerit +... et caelo redditus suo +fuerit; Zeller, iii. i. 637.</dd><dt class="tei tei-notelabel"><a id="note_1653" name="note_1653" href="#noteref_1653">1653.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 79, § 12; 102, § 22, per has +mortalis aevi moras illi meliori vitae +longiorique proluditur, §§ 26, 28; <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> +73, § 15, Deus ad homines venit, etc. +But cf. Zeller, iii. 1, 650; and for a +different view, <a name="corr305" id="corr305" class="tei tei-anchor"></a><span class="tei tei-corr">Burgmann,</span> <span class="tei tei-hi"><span style="font-style: italic">Seneca’s +Theologie in ihrem Verhältn. zum +Stoicismus</span></span>, etc. pp. 20-32. That Burgmann’s +is the truer view appears from +Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 95, § 49; 65, § 9; <span class="tei tei-hi"><span style="font-style: italic">De Clem.</span></span> +i. 5, § 7; <span class="tei tei-hi"><span style="font-style: italic">De Benef.</span></span> ii. 29, § 4; <span class="tei tei-hi"><span style="font-style: italic">De Prov.</span></span> +v. 10; <span class="tei tei-hi"><span style="font-style: italic">De Ira</span></span>, ii. 28, § 1; <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 41, § + <a name="corr305-2" id="corr305-2" class="tei tei-anchor"></a><span class="tei tei-corr">2.</span></dd><dt class="tei tei-notelabel"><a id="note_1654" name="note_1654" href="#noteref_1654">1654.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 95, § 10.</dd><dt class="tei tei-notelabel"><a id="note_1655" name="note_1655" href="#noteref_1655">1655.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> § 57, rursus voluntas non erit +recta nisi habitus animi rectus fuerit, +etc.</dd><dt class="tei tei-notelabel"><a id="note_1656" name="note_1656" href="#noteref_1656">1656.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Vit. Beat.</span></span> xii. § 4, nec aestimant, +voluptas illa Epicuri quam sobria +et sicca sit, sed ad nomen ipsum advolant +quaerentes libidinibus suis patrocinium +aliquod ac velamentum. Cf. +<span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 18, § 14; 16, § 7; 22, § 13; 28, +§ 9.</dd><dt class="tei tei-notelabel"><a id="note_1657" name="note_1657" href="#noteref_1657">1657.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ad Helv.</span></span> viii. § 3, quisquis formator +universi fuit, sive ille deus est +potens omnium, sive incorporalis ratio +ingentium operum artifex, sive divinus +spiritus per omnia aequali intentione +diffusus, sive fatum et immutabilis +causarum inter se cohaerentium series. +Cf. <span class="tei tei-hi"><span style="font-style: italic">N. Quaest.</span></span> ii. 45, § 2.</dd><dt class="tei tei-notelabel"><a id="note_1658" name="note_1658" href="#noteref_1658">1658.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 71, § 14.</dd><dt class="tei tei-notelabel"><a id="note_1659" name="note_1659" href="#noteref_1659">1659.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 57, § 8; 66, § 12; 117, § 2.</dd><dt class="tei tei-notelabel"><a id="note_1660" name="note_1660" href="#noteref_1660">1660.</a></dt><dd class="tei tei-notetext">Zeller, <span class="tei tei-hi"><span style="font-style: italic">Phil. der Griech.</span></span> iii. 1, 122; +cf. <span class="tei tei-hi"><span style="font-style: italic">Nat. Quaest.</span></span> ii. 45, § 2.</dd><dt class="tei tei-notelabel"><a id="note_1661" name="note_1661" href="#noteref_1661">1661.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Prov.</span></span> i. ii. § 6; <span class="tei tei-hi"><span style="font-style: italic">De Ira</span></span>, ii. 27; +<span class="tei tei-hi"><span style="font-style: italic">De Benef.</span></span> ii. 29; <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 73, § 16.</dd><dt class="tei tei-notelabel"><a id="note_1662" name="note_1662" href="#noteref_1662">1662.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 57, § 8, animus qui ex tenuissimo +constat, deprehendi non potest, etc.</dd><dt class="tei tei-notelabel"><a id="note_1663" name="note_1663" href="#noteref_1663">1663.</a></dt><dd class="tei tei-notetext">Burgmann, <span class="tei tei-hi"><span style="font-style: italic">Seneca’s Theologie</span></span>, p. +41.</dd><dt class="tei tei-notelabel"><a id="note_1664" name="note_1664" href="#noteref_1664">1664.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 65, § 24, quem in hoc mundo +deus obtinet, hunc in homine animus.</dd><dt class="tei tei-notelabel"><a id="note_1665" name="note_1665" href="#noteref_1665">1665.</a></dt><dd class="tei tei-notetext">Pl. <span class="tei tei-hi"><span style="font-style: italic">Phaed.</span></span> 83 <span class="tei tei-hi"><span style="font-size: 75%">C, D</span></span>; 79 <span class="tei tei-hi"><span style="font-size: 75%">B</span></span>; <span class="tei tei-hi"><span style="font-size: 75%">D</span></span>; cf. +Zeller, <span class="tei tei-hi"><span style="font-style: italic">Phil. der Griech.</span></span> iii. 183; iii. +2, p. 634; Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 71, § 27.</dd><dt class="tei tei-notelabel"><a id="note_1666" name="note_1666" href="#noteref_1666">1666.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Nat. Quaest.</span></span> iii. 30, § 8, sed illis +quoque innocentia non durabit—cito +nequitia subrepit.</dd><dt class="tei tei-notelabel"><a id="note_1667" name="note_1667" href="#noteref_1667">1667.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 120, § 14; 65, § 16, nam corpus +hoc animi pondus ac poena est; +premente illo urgetur, in vinculis +est, etc. <span class="tei tei-hi"><span style="font-style: italic">Ad Polyb.</span></span> ix. § 6, omnis vita +supplicium est; <span class="tei tei-hi"><span style="font-style: italic">Ad Marc.</span></span> xx. § 2.</dd><dt class="tei tei-notelabel"><a id="note_1668" name="note_1668" href="#noteref_1668">1668.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 22, § 3.</dd><dt class="tei tei-notelabel"><a id="note_1669" name="note_1669" href="#noteref_1669">1669.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 24, § 18, mors nos aut consumit +aut eximit; <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 36, § 10; +102, § 23; <span class="tei tei-hi"><span style="font-style: italic">De Prov.</span></span> vi. § 6; <span class="tei tei-hi"><span style="font-style: italic">Ad Marc.</span></span> +25, § 1; <span class="tei tei-hi"><span style="font-style: italic">ib.</span></span> 19, § 5; 20, § 2, quae efficit +ut nasci non sit supplicium; cf. Epict. +ii. 1; iii. 10; iii. 13; iv. 1; M. Aurel. +viii. 18; vi. 28; iii. 3; ix. 3.</dd><dt class="tei tei-notelabel"><a id="note_1670" name="note_1670" href="#noteref_1670">1670.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 53, § 11, est aliquid quo sapiens +antecedat deum; cf. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 59, § 16, +talis est sapientis animus, qualis mundus +super lunam; semper illic serenum +est; 72, § 8.</dd><dt class="tei tei-notelabel"><a id="note_1671" name="note_1671" href="#noteref_1671">1671.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 74, § 1; 62, § 3, brevissima ad +divitias per contemptum divitiarum +via est; 59, § 14.</dd><dt class="tei tei-notelabel"><a id="note_1672" name="note_1672" href="#noteref_1672">1672.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 74, §§ 6-12; cf. M. Aurel. v. +15, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">νῦν δὲ ὅσῳ περ πλείω τις ἀφαιρῶν ἑαυτοῦ τούτων ἢ καὶ ἀφαιρούμενός τι +τούτων ἀνέχηται, τοσῷδε μᾶλλον ἀγαθός ἐστι</span></span>: Epict. ii. 16, § 18; iii. 3, § 14.</dd><dt class="tei tei-notelabel"><a id="note_1673" name="note_1673" href="#noteref_1673">1673.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 31, § 10; 74, § 14 aut +ista bona non sunt, quae vocantur, aut +homo felicior deo est, etc.</dd><dt class="tei tei-notelabel"><a id="note_1674" name="note_1674" href="#noteref_1674">1674.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 67, § 14.</dd><dt class="tei tei-notelabel"><a id="note_1675" name="note_1675" href="#noteref_1675">1675.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 66, § 12, ratio autem nihil aliud +est quam in corpus humanum pars +divini spiritus mersa.</dd><dt class="tei tei-notelabel"><a id="note_1676" name="note_1676" href="#noteref_1676">1676.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Nat. Quaest.</span></span> ii. 36; <span class="tei tei-hi"><span style="font-style: italic">De Prov.</span></span> 5, +§ 8, eadem necessitate et deos adligat +... ille ipse omnium conditor scripsit +quidem fata, sed sequitur; semper paret, +semel jussit.</dd><dt class="tei tei-notelabel"><a id="note_1677" name="note_1677" href="#noteref_1677">1677.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 95, § 57; cf. 116, § 7, satis +natura dedit roboris si illo utamur.</dd><dt class="tei tei-notelabel"><a id="note_1678" name="note_1678" href="#noteref_1678">1678.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 73, § 15, non sunt di + <a name="corr312" id="corr312" class="tei tei-anchor"></a><span class="tei tei-corr">fastidiosi</span>: +adscendentibus manum porrigunt; +<span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 83, § 1, nihil deo clusum est; +<span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 43, § 5, O te miserum si contemnis +hunc testem.</dd><dt class="tei tei-notelabel"><a id="note_1679" name="note_1679" href="#noteref_1679">1679.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span>, 90, § 38 sqq. avaritia omnia +fecit aliena et in angustum ex immenso +redacta paupertatem intulit, et multa +concupiscendo omnia amisit.</dd><dt class="tei tei-notelabel"><a id="note_1680" name="note_1680" href="#noteref_1680">1680.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> § 46, non fuere sapientes;... +ignorantia rerum innocentes erant.</dd><dt class="tei tei-notelabel"><a id="note_1681" name="note_1681" href="#noteref_1681">1681.</a></dt><dd class="tei tei-notetext">Sen. + <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 66, § 13 sqq.; 113, § 14, +Cic. <span class="tei tei-hi"><span style="font-style: italic">Tusc.</span></span> iv. 15, 34; Plut. <span class="tei tei-hi"><span style="font-style: italic">Virt. Mor.</span></span> +c. 2; Zeller, iii. 1, p. 224.</dd><dt class="tei tei-notelabel"><a id="note_1682" name="note_1682" href="#noteref_1682">1682.</a></dt><dd class="tei tei-notetext">Zeller, <span class="tei tei-hi"><span style="font-style: italic">Phil. der Griech.</span></span> iii. 1, p. +235; Plut. <span class="tei tei-hi"><span style="font-style: italic">De Prof. in Virt.</span></span> i. + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ὥστε τὸν πρωΐ κάκιστον ἑσπέρας γεγονέναι κράτιστον κτλ.</span></span>; + <span class="tei tei-hi"><span style="font-style: italic">Adv. St.</span></span> c. x.; cf. Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> +76, § 19.</dd><dt class="tei tei-notelabel"><a id="note_1683" name="note_1683" href="#noteref_1683">1683.</a></dt><dd class="tei tei-notetext">Hor. + <span class="tei tei-hi"><span style="font-style: italic">Sat.</span></span> i. 3, 124; Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> i. 1, +106; cf. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 73, § 13; Aelian, <span class="tei tei-hi"><span style="font-style: italic">Var. Hist.</span></span> +iv. 13; Luc. <span class="tei tei-hi"><span style="font-style: italic">Vit. Auct.</span></span> c. 20, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">μόνος οὗτος σοφός, μόνος καλός, μόνος ανδρεῖος βασιλεὺς ῥήτωρ, κτλ.</span></span></dd><dt class="tei tei-notelabel"><a id="note_1684" name="note_1684" href="#noteref_1684">1684.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">De Benef.</span></span> i. 10, § 1, hoc majores +nostri questi sunt, hoc nos querimur, +hoc posteri nostri querentur, eversos +mores regnare nequitiam, in deterius +res humanas labi. Cf. <span class="tei tei-hi"><span style="font-style: italic">Ad Polyb.</span></span> c. iv.</dd><dt class="tei tei-notelabel"><a id="note_1685" name="note_1685" href="#noteref_1685">1685.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Ira</span></span>, ii. 8, § 1, istic + tantumdem +esse vitiorum quantum hominum.</dd><dt class="tei tei-notelabel"><a id="note_1686" name="note_1686" href="#noteref_1686">1686.</a></dt><dd class="tei tei-notetext">Zeller, <span class="tei tei-hi"><span style="font-style: italic">Phil. der Griech.</span></span> iii. 1, p. +637; cf. p. 249. Cf. Martha, <span class="tei tei-hi"><span style="font-style: italic">Mor. +sous l’Emp.</span></span> p. 62. On Seneca’s relation +to the old Stoic theology, <span class="tei tei-hi"><span style="font-style: italic">v.</span></span> +Burgmann, <span class="tei tei-hi"><span style="font-style: italic">Seneca’s Theologie</span></span>, p. 42 sq.</dd><dt class="tei tei-notelabel"><a id="note_1687" name="note_1687" href="#noteref_1687">1687.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">De Vit. Beat.</span></span> c. 22.</dd><dt class="tei tei-notelabel"><a id="note_1688" name="note_1688" href="#noteref_1688">1688.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 74, § 17; 87, § 29 sq.: <span class="tei tei-hi"><span style="font-style: italic">De Ben.</span></span> +v. 13, § 1 sq.; Zeller, iii. 1, p. 638.</dd><dt class="tei tei-notelabel"><a id="note_1689" name="note_1689" href="#noteref_1689">1689.</a></dt><dd class="tei tei-notetext"><span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">εὐπάθειαι</span></span>, cf. <span class="tei tei-hi"><span style="font-style: italic">De Brev. Vit.</span></span> xiv. § +2; <span class="tei tei-hi"><span style="font-style: italic">De Ira</span></span>, ii. 2-4; Zeller, iii. 1, p. 216.</dd><dt class="tei tei-notelabel"><a id="note_1690" name="note_1690" href="#noteref_1690">1690.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Tranq.</span></span> vii. § 4, ubi enim +istum invenies quem tot seculis quaerimus? +Pro optimo est minime malus. +<span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 42, § 1.</dd><dt class="tei tei-notelabel"><a id="note_1691" name="note_1691" href="#noteref_1691">1691.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 90, § 44 sqq.</dd><dt class="tei tei-notelabel"><a id="note_1692" name="note_1692" href="#noteref_1692">1692.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 72, §§ 6-11.</dd><dt class="tei tei-notelabel"><a id="note_1693" name="note_1693" href="#noteref_1693">1693.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 75, § 8 sqq.</dd><dt class="tei tei-notelabel"><a id="note_1694" name="note_1694" href="#noteref_1694">1694.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 72, <span class="tei tei-sic">§ 8 sapiens</span> laetitia fruitur +maxima, continua, sua.</dd><dt class="tei tei-notelabel"><a id="note_1695" name="note_1695" href="#noteref_1695">1695.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 57, § 3, non de me loquor, qui +multum ab homine tolerabili, nedum a +perfecto absum: cf. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 89, § 2.</dd><dt class="tei tei-notelabel"><a id="note_1696" name="note_1696" href="#noteref_1696">1696.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ad Polyb.</span></span> ii. § 1; <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 53, § 4; +<span class="tei tei-sic">56 §§ 1-3</span>.</dd><dt class="tei tei-notelabel"><a id="note_1697" name="note_1697" href="#noteref_1697">1697.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 24; esp. § 14.</dd><dt class="tei tei-notelabel"><a id="note_1698" name="note_1698" href="#noteref_1698">1698.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 53, § 7, quo quis pejus se habet, +minus sentit.</dd><dt class="tei tei-notelabel"><a id="note_1699" name="note_1699" href="#noteref_1699">1699.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 94, §§ 55, 56.</dd><dt class="tei tei-notelabel"><a id="note_1700" name="note_1700" href="#noteref_1700">1700.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 112, vitia sua et amat simul et +odit.</dd><dt class="tei tei-notelabel"><a id="note_1701" name="note_1701" href="#noteref_1701">1701.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 29.</dd><dt class="tei tei-notelabel"><a id="note_1702" name="note_1702" href="#noteref_1702">1702.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 28, § 1.</dd><dt class="tei tei-notelabel"><a id="note_1703" name="note_1703" href="#noteref_1703">1703.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 13, § 4 sq.; <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 24, § 11.</dd><dt class="tei tei-notelabel"><a id="note_1704" name="note_1704" href="#noteref_1704">1704.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 117, § 31; 75, § 6.</dd><dt class="tei tei-notelabel"><a id="note_1705" name="note_1705" href="#noteref_1705">1705.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 13, § 17, quid est turpius quam +senex vivere incipiens?</dd><dt class="tei tei-notelabel"><a id="note_1706" name="note_1706" href="#noteref_1706">1706.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 24.</dd><dt class="tei tei-notelabel"><a id="note_1707" name="note_1707" href="#noteref_1707">1707.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 95, § 49.</dd><dt class="tei tei-notelabel"><a id="note_1708" name="note_1708" href="#noteref_1708">1708.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 94, § 5, digiti puerorum tenentur +et aliena manu per literarum +simulacra ducuntur.</dd><dt class="tei tei-notelabel"><a id="note_1709" name="note_1709" href="#noteref_1709">1709.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 11, § 8; Plut. <span class="tei tei-hi"><span style="font-style: italic">De Pr. Virt.</span></span> xv.</dd><dt class="tei tei-notelabel"><a id="note_1710" name="note_1710" href="#noteref_1710">1710.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 25, § 1.</dd><dt class="tei tei-notelabel"><a id="note_1711" name="note_1711" href="#noteref_1711">1711.</a></dt><dd class="tei tei-notetext">S. Hieron. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 127, §§ 5-7; <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> +118, § 5; Sulp. <span class="tei tei-hi"><span style="font-style: italic">Sev.</span></span> ii. 13, § 7.</dd><dt class="tei tei-notelabel"><a id="note_1712" name="note_1712" href="#noteref_1712">1712.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 36, § 1, illum objurgant +quod umbram et otium petierit; <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> +123, § 15, illos quoque nocere nobis +existimo, qui nos sub specie Stoicae +sectae hortantur ad vitia: hoc enim +jactant solum sapientem et doctum esse +amatorem.</dd><dt class="tei tei-notelabel"><a id="note_1713" name="note_1713" href="#noteref_1713">1713.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 123, § 10. Cf. <span class="tei tei-hi"><span style="font-style: italic">Inscr. Or. +Henz.</span></span> 4806, 4807, 4816.</dd><dt class="tei tei-notelabel"><a id="note_1714" name="note_1714" href="#noteref_1714">1714.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Tranq.</span></span> i.</dd><dt class="tei tei-notelabel"><a id="note_1715" name="note_1715" href="#noteref_1715">1715.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> i. §§ 13-15, nec aegroto nec +valeo;... In omnibus rebus haec +me sequitur bonae mentis infirmitas. +<span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> § 17, rogo, si quod habes remedium +quo hanc fluctuationem meam sistam, +dignum me putes qui tibi tranquillitatem +debeam.</dd><dt class="tei tei-notelabel"><a id="note_1716" name="note_1716" href="#noteref_1716">1716.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 7, § 8; 19, § 2.</dd><dt class="tei tei-notelabel"><a id="note_1717" name="note_1717" href="#noteref_1717">1717.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 68, ipsum otium absconde; +jactandi autem genus est nimis latere.</dd><dt class="tei tei-notelabel"><a id="note_1718" name="note_1718" href="#noteref_1718">1718.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 43, § 4; cf. 83, § 1; 10, § 2, +mecum loquor ... cave ne cum +homine malo loquaris.</dd><dt class="tei tei-notelabel"><a id="note_1719" name="note_1719" href="#noteref_1719">1719.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 10, § 5, turpissima vota dis +insusurrant; cf. Pers. <span class="tei tei-hi"><span style="font-style: italic">Sat.</span></span> ii. 7-18; +Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 41, § 1.</dd><dt class="tei tei-notelabel"><a id="note_1720" name="note_1720" href="#noteref_1720">1720.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 11, § 8; 104, § 21, vive cum Chrysippo, +cum Posidonio.</dd><dt class="tei tei-notelabel"><a id="note_1721" name="note_1721" href="#noteref_1721">1721.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 6, § 1; <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 28; <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 50, § 4; +Plut. <span class="tei tei-hi"><span style="font-style: italic">De Prof. in Virt.</span></span> c. xi. + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">τὸ πάθος λέγειν καὶ τὴν μοχθηρίαν ἀποκαλύπτειν οὐ φαῦλον ἂν εἴη προκοπῆς σημεῖον</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_1722" name="note_1722" href="#noteref_1722">1722.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Ira</span></span>, iii. 36, § 3.</dd><dt class="tei tei-notelabel"><a id="note_1723" name="note_1723" href="#noteref_1723">1723.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 32, § 2, in tanta brevitate vitae +quam breviorem inconstantia facimus, +etc.; <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 99, § 11, + <a name="corr320" id="corr320" class="tei tei-anchor"></a><span class="tei tei-corr">intelleges</span> etiam in +longissima vita minimum esse quod +vivitur.</dd><dt class="tei tei-notelabel"><a id="note_1724" name="note_1724" href="#noteref_1724">1724.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 56, § 15; 51, § 5.</dd><dt class="tei tei-notelabel"><a id="note_1725" name="note_1725" href="#noteref_1725">1725.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 51, § 4; 104, § 20, si vis peregrinationes +habere jucundas, tuum +comitem sana.</dd><dt class="tei tei-notelabel"><a id="note_1726" name="note_1726" href="#noteref_1726">1726.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 17, § 5; 18, § 8; <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 87, § 1; +cf. Martha, p. 42.</dd><dt class="tei tei-notelabel"><a id="note_1727" name="note_1727" href="#noteref_1727">1727.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 96, § 5.</dd><dt class="tei tei-notelabel"><a id="note_1728" name="note_1728" href="#noteref_1728">1728.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 78, § 16, 4, nos quoque evincamus +omnia, quorum praemium non +corona nec palma est, etc.</dd><dt class="tei tei-notelabel"><a id="note_1729" name="note_1729" href="#noteref_1729">1729.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Vit. Beat.</span></span> vii. § 4; <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 83, § 27.</dd><dt class="tei tei-notelabel"><a id="note_1730" name="note_1730" href="#noteref_1730">1730.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 37.</dd><dt class="tei tei-notelabel"><a id="note_1731" name="note_1731" href="#noteref_1731">1731.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 96; 98, §§ 2, 7.</dd><dt class="tei tei-notelabel"><a id="note_1732" name="note_1732" href="#noteref_1732">1732.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Prov.</span></span> iii. § 4.</dd><dt class="tei tei-notelabel"><a id="note_1733" name="note_1733" href="#noteref_1733">1733.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 24, § 13, rebus persona demenda +est.</dd><dt class="tei tei-notelabel"><a id="note_1734" name="note_1734" href="#noteref_1734">1734.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> § 18; cf. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 36, § 10; <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 30, +§ 17; <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 58, § 27; cf. Epict. ii. 1.</dd><dt class="tei tei-notelabel"><a id="note_1735" name="note_1735" href="#noteref_1735">1735.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Prov.</span></span> vi. § 6; <span class="tei tei-hi"><span style="font-style: italic">Ad Marc.</span></span> 25; <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> +102, §§ 23-26, Per has mortalis aevi +moras illi meliori vitae longiorique proluditur.</dd><dt class="tei tei-notelabel"><a id="note_1736" name="note_1736" href="#noteref_1736">1736.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 24, § 11.</dd><dt class="tei tei-notelabel"><a id="note_1737" name="note_1737" href="#noteref_1737">1737.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 24, § 20; <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 36.</dd><dt class="tei tei-notelabel"><a id="note_1738" name="note_1738" href="#noteref_1738">1738.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 93, § 2, longa est vita si +plena est; cf. 101, § 10, singulos dies +singulas vitas puta.</dd><dt class="tei tei-notelabel"><a id="note_1739" name="note_1739" href="#noteref_1739">1739.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Brev. Vit.</span></span> viii. § 1.</dd><dt class="tei tei-notelabel"><a id="note_1740" name="note_1740" href="#noteref_1740">1740.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> x.</dd><dt class="tei tei-notelabel"><a id="note_1741" name="note_1741" href="#noteref_1741">1741.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> ix. § 4, pueriles adhuc animos +senectus opprimit.</dd><dt class="tei tei-notelabel"><a id="note_1742" name="note_1742" href="#noteref_1742">1742.</a></dt><dd class="tei tei-notetext">Zeller, <span class="tei tei-hi"><span style="font-style: italic">Phil. der Griech.</span></span> iii. 1, p. +329, der Stoiker ist zu gebildet ... um +den Werth der wissenschaftlichen Weltbetrachtung +zu verkennen.</dd><dt class="tei tei-notelabel"><a id="note_1743" name="note_1743" href="#noteref_1743">1743.</a></dt><dd class="tei tei-notetext">Cf. Zeller, <span class="tei tei-hi"><span style="font-style: italic">Phil. der Griech.</span></span> iii. 1, +p. 277, die Philosophie immer nur die +geschichtlich vorhandenen Zustände +abspiegele.</dd><dt class="tei tei-notelabel"><a id="note_1744" name="note_1744" href="#noteref_1744">1744.</a></dt><dd class="tei tei-notetext">Burgmann, <span class="tei tei-hi"><span style="font-style: italic">Seneca’s Theologie</span></span>, p. +26.</dd><dt class="tei tei-notelabel"><a id="note_1745" name="note_1745" href="#noteref_1745">1745.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 109, § 10; 9, § 15.</dd><dt class="tei tei-notelabel"><a id="note_1746" name="note_1746" href="#noteref_1746">1746.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Otio</span></span>, iv.; <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 68, § 2; cf. S. +Aug. <span class="tei tei-hi"><span style="font-style: italic">De Civ. Dei</span></span>, xi. 1.</dd><dt class="tei tei-notelabel"><a id="note_1747" name="note_1747" href="#noteref_1747">1747.</a></dt><dd class="tei tei-notetext">Zeller, <span class="tei tei-hi"><span style="font-style: italic">Phil. der Griech.</span></span> iii. 1, p. +274; Stob. <span class="tei tei-hi"><span style="font-style: italic">Flor.</span></span> 45, 29; Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 29, +§ 11.</dd><dt class="tei tei-notelabel"><a id="note_1748" name="note_1748" href="#noteref_1748">1748.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 19, § 6, subduc cervicem jugo +tritam.</dd><dt class="tei tei-notelabel"><a id="note_1749" name="note_1749" href="#noteref_1749">1749.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Otio</span></span>, iii. § 2, accedet ad rempublicam +nisi si quid impedierit.</dd><dt class="tei tei-notelabel"><a id="note_1750" name="note_1750" href="#noteref_1750">1750.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> viii. § 1, interrogo ad quam +rempublicam sapiens sit accessurus, +ad Athenas in qua Socrates damnatur, +etc.; cf. Diog. <a name="corr325" id="corr325" class="tei tei-anchor"></a><span class="tei tei-corr">Laert.</span> v. 1.</dd><dt class="tei tei-notelabel"><a id="note_1751" name="note_1751" href="#noteref_1751">1751.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> vii. § 131.</dd><dt class="tei tei-notelabel"><a id="note_1752" name="note_1752" href="#noteref_1752">1752.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 9, § 13.</dd><dt class="tei tei-notelabel"><a id="note_1753" name="note_1753" href="#noteref_1753">1753.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 109, § 3 sqq.</dd><dt class="tei tei-notelabel"><a id="note_1754" name="note_1754" href="#noteref_1754">1754.</a></dt><dd class="tei tei-notetext">Epict. <span class="tei tei-hi"><span style="font-style: italic">Diss.</span></span> iii. 22, § 69.</dd><dt class="tei tei-notelabel"><a id="note_1755" name="note_1755" href="#noteref_1755">1755.</a></dt><dd class="tei tei-notetext">Epict. <span class="tei tei-hi"><span style="font-style: italic">Diss.</span></span> i. 9, § 1 sqq. + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἢ τὸ τοῦ Σωκράτους, μηδέποτε πρὸς τὸν πυθόμενον, ποδαπός ἐστι, + εἰπεῖν ὅτι Ἀθηναῖος ἢ Κορίνθιος, ἀλλ’ ὅτι Κόσμος</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_1756" name="note_1756" href="#noteref_1756">1756.</a></dt><dd class="tei tei-notetext">M. Aurel. iii. 11; vi. 44, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">πόλις καὶ πατρὶς ὡς μὲν Ἀντωνίνῳ μοι ἡ Ῥώμη, ὡς δὲ ἀνθρώπῳ ὁ Κόσμος</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_1757" name="note_1757" href="#noteref_1757">1757.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 95, § 52; cf. M. Aurel. +iv. 4, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ὁ κόσμος ὡσανεὶ πόλις ἐστί</span></span>: Epict. +<span class="tei tei-hi"><span style="font-style: italic">Diss.</span></span> i. 13, § 3; Cic. <span class="tei tei-hi"><span style="font-style: italic">De Leg.</span></span> i. 7, 23, ut +jam universus hic mundus una civitas +sit communis deorum atque hominum +existimanda.</dd><dt class="tei tei-notelabel"><a id="note_1758" name="note_1758" href="#noteref_1758">1758.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 47, § 2, alteri vivas oportet, +si vis tibi vivere; <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 55, non sibi vivit +qui nemini.</dd><dt class="tei tei-notelabel"><a id="note_1759" name="note_1759" href="#noteref_1759">1759.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Otio</span></span>, iii. § 5.</dd><dt class="tei tei-notelabel"><a id="note_1760" name="note_1760" href="#noteref_1760">1760.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Benef.</span></span> iv. 18, § 2, nudum et +infirmum societas munit.</dd><dt class="tei tei-notelabel"><a id="note_1761" name="note_1761" href="#noteref_1761">1761.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Ira</span></span>, i. 5, § 2.</dd><dt class="tei tei-notelabel"><a id="note_1762" name="note_1762" href="#noteref_1762">1762.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Ira</span></span>, ii. 10, § 5 sqq.</dd><dt class="tei tei-notelabel"><a id="note_1763" name="note_1763" href="#noteref_1763">1763.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> ii. 8 and 9; <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 90, § 9 sqq.; +<span class="tei tei-hi"><span style="font-style: italic">N. Quaest.</span></span> v. 15.</dd><dt class="tei tei-notelabel"><a id="note_1764" name="note_1764" href="#noteref_1764">1764.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> ii. 10, §§ 6-8.</dd><dt class="tei tei-notelabel"><a id="note_1765" name="note_1765" href="#noteref_1765">1765.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Clem.</span></span> i. 6, § 3, peccavimus +omnes.</dd><dt class="tei tei-notelabel"><a id="note_1766" name="note_1766" href="#noteref_1766">1766.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Ira</span></span>, ii. 28, § 8, aliena vitia in +oculis habemus, a tergo nostra sunt.</dd><dt class="tei tei-notelabel"><a id="note_1767" name="note_1767" href="#noteref_1767">1767.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Ben.</span></span> iv. 4 and 5; iv. 28; <span class="tei tei-hi"><span style="font-style: italic">De Ira</span></span>, +iii. 26.</dd><dt class="tei tei-notelabel"><a id="note_1768" name="note_1768" href="#noteref_1768">1768.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Ira</span></span>, ii. 28.</dd><dt class="tei tei-notelabel"><a id="note_1769" name="note_1769" href="#noteref_1769">1769.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> iii. 5, ingens animus et verus +aestimator sui non vindicat injuriam +quia non sentit.... Ultio doloris +confessio est.</dd><dt class="tei tei-notelabel"><a id="note_1770" name="note_1770" href="#noteref_1770">1770.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> iii. 6.</dd><dt class="tei tei-notelabel"><a id="note_1771" name="note_1771" href="#noteref_1771">1771.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 65, § 24; <span class="tei tei-hi"><span style="font-style: italic">Ad Helv.</span></span> viii. § 3; <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> +41, § 2; <span class="tei tei-hi"><span style="font-style: italic">De Ben.</span></span> iv. 4 and 7; <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 10, +§ 5, sic vive tamquam deus videat; +Siedler, <span class="tei tei-hi"><span style="font-style: italic">De Sen. Phil. Mor.</span></span> p. 14; +Burgmann, <span class="tei tei-hi"><span style="font-style: italic">Seneca’s Theologie</span></span>, p. 32.</dd><dt class="tei tei-notelabel"><a id="note_1772" name="note_1772" href="#noteref_1772">1772.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Prov.</span></span> vi. § 6, hoc est quo deum +antecedatis.</dd><dt class="tei tei-notelabel"><a id="note_1773" name="note_1773" href="#noteref_1773">1773.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Ira</span></span>, iii. 26; <span class="tei tei-hi"><span style="font-style: italic">De Ben.</span></span> i. 10.</dd><dt class="tei tei-notelabel"><a id="note_1774" name="note_1774" href="#noteref_1774">1774.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Ben.</span></span> vii. 28, § 2.</dd><dt class="tei tei-notelabel"><a id="note_1775" name="note_1775" href="#noteref_1775">1775.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Ira</span></span>, iii. 26; ii. 28; ii. 31.</dd><dt class="tei tei-notelabel"><a id="note_1776" name="note_1776" href="#noteref_1776">1776.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Ben.</span></span> iii. 28, unus omnium +parens mundus est. Cf. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 47; <span class="tei tei-hi"><span style="font-style: italic">De Ira</span></span>, +iii. 24; iii. 35; <span class="tei tei-hi"><span style="font-style: italic">De Clem.</span></span> i. 18.</dd><dt class="tei tei-notelabel"><a id="note_1777" name="note_1777" href="#noteref_1777">1777.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Ben.</span></span> iii. 18.</dd><dt class="tei tei-notelabel"><a id="note_1778" name="note_1778" href="#noteref_1778">1778.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Ben.</span></span> iii. 19 and 26; cf. Macrob. +<span class="tei tei-hi"><span style="font-style: italic">Sat.</span></span> i. 11, § 16.</dd><dt class="tei tei-notelabel"><a id="note_1779" name="note_1779" href="#noteref_1779">1779.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Ben.</span></span> iii. 20, interior illa pars +mancipio dari non potest.</dd><dt class="tei tei-notelabel"><a id="note_1780" name="note_1780" href="#noteref_1780">1780.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ad Helv.</span></span> xvi. § 3; <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 95, § 21, +libidine vero ne maribus quidem +cedunt.</dd><dt class="tei tei-notelabel"><a id="note_1781" name="note_1781" href="#noteref_1781">1781.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ad Helv.</span></span> xix. § 2, § 6; Marcia’s +husband, probably Vitrasius Pollio, +was governor of Egypt.—Teuffel, <span class="tei tei-hi"><span style="font-style: italic">R. +Lit.</span></span> § 282, 1.</dd><dt class="tei tei-notelabel"><a id="note_1782" name="note_1782" href="#noteref_1782">1782.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ad Helv.</span></span> xv.-xvii. § 3.</dd><dt class="tei tei-notelabel"><a id="note_1783" name="note_1783" href="#noteref_1783">1783.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ad Marc.</span></span> xvi. par illis, mihi crede, +vigor, etc.</dd><dt class="tei tei-notelabel"><a id="note_1784" name="note_1784" href="#noteref_1784">1784.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xv. 63, 64; Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> +104, §§ 1-6.</dd><dt class="tei tei-notelabel"><a id="note_1785" name="note_1785" href="#noteref_1785">1785.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Ben.</span></span> iii. 28; iii. 20.</dd><dt class="tei tei-notelabel"><a id="note_1786" name="note_1786" href="#noteref_1786">1786.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ad Polyb.</span></span> xii. xiii. § 4; D. Cass. +lxi. 10; Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xiii. 42.</dd><dt class="tei tei-notelabel"><a id="note_1787" name="note_1787" href="#noteref_1787">1787.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 94, § 73, quae aliis excelsa +videntur, ipsis praerupta sunt.</dd><dt class="tei tei-notelabel"><a id="note_1788" name="note_1788" href="#noteref_1788">1788.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Otio</span></span>, iv. duas respublicas +animo complectamur, etc.</dd><dt class="tei tei-notelabel"><a id="note_1789" name="note_1789" href="#noteref_1789">1789.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Frag.</span></span> ap. Aug. <span class="tei tei-hi"><span style="font-style: italic">De Civ. Dei</span></span>, +vi. 10; <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 41, § 1, non sunt ad caelum +elevandae manus, nec exorandus aedituus, +ut nos ad aurem simulacri quasi +magis exaudiri possimus admittat.</dd><dt class="tei tei-notelabel"><a id="note_1790" name="note_1790" href="#noteref_1790">1790.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ad Polyb.</span></span> iv.</dd><dt class="tei tei-notelabel"><a id="note_1791" name="note_1791" href="#noteref_1791">1791.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Brev. Vit.</span></span> xv. § 3 sq.</dd><dt class="tei tei-notelabel"><a id="note_1792" name="note_1792" href="#noteref_1792">1792.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 77, § 6, cogita quamdiu +jam idem facias: cibus, somnus, libido; +per hunc circulum curritur; <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 24, +§ 25, quosdam subit eadem faciendi +videndique satietas; <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 89, § 21; 95, +§ 20; 13, § 4; 24, §§ 11-14; 91, § 5, 6; +<span class="tei tei-hi"><span style="font-style: italic">De Tranq.</span></span> ii. § 13; x. § 5, 6.</dd><dt class="tei tei-notelabel"><a id="note_1793" name="note_1793" href="#noteref_1793">1793.</a></dt><dd class="tei tei-notetext">Zeller, <span class="tei tei-hi"><span style="font-style: italic">Phil. der Griech.</span></span> iii. 1, pp. +46, 47; cf. Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 88, § 20; 117, § 20.</dd><dt class="tei tei-notelabel"><a id="note_1794" name="note_1794" href="#noteref_1794">1794.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 48, § 8, omnes undique ad +te manus tendunt, etc.</dd><dt class="tei tei-notelabel"><a id="note_1795" name="note_1795" href="#noteref_1795">1795.</a></dt><dd class="tei tei-notetext">M. Aurel. ix. 34; v. 33, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">γυμνὰ νόμιζε βλέπειν τὰ ψυχάρια αὐτῶν. ὅτε δοκοῦσι βλάπτειν ψέγοντες ἢ ὠφελεῖν + ἐξυμνοῦντες, ὅση οἴησις; ... καὶ κυνίδια διακναιόμενα καὶ παιδία φιλόνεικα, + γελῶντα, εἶτα εὐθὺς κλαίοντα. Πίστις δὲ καὶ αἰδὼς καὶ δίκη καὶ ἀλήθεια + πρὸς Ὄλυμπον ἀπὸ χθονὸς εὐρυοδείης.</span></span> Petron. +<span class="tei tei-hi"><span style="font-style: italic">Sat.</span></span> 88; Sen. <span class="tei tei-hi"><span style="font-style: italic">De Ira</span></span>, ii. 8; D. Chrys. +xiii. § 13, 33; vii. 133.</dd><dt class="tei tei-notelabel"><a id="note_1796" name="note_1796" href="#noteref_1796">1796.</a></dt><dd class="tei tei-notetext">Pers. ii. 4 sqq.; cf. Herod. vi. 86; +Luc. <span class="tei tei-hi"><span style="font-style: italic">Icaromen.</span></span> 25.</dd><dt class="tei tei-notelabel"><a id="note_1797" name="note_1797" href="#noteref_1797">1797.</a></dt><dd class="tei tei-notetext">Bernays, <span class="tei tei-hi"><span style="font-style: italic">Lucian und die Kyniker</span></span>, +p. 34.</dd><dt class="tei tei-notelabel"><a id="note_1798" name="note_1798" href="#noteref_1798">1798.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">v.</span></span> <a href="#Pg231" class="tei tei-ref">p. 231</a> of this work. Yet cf. +Luc. <span class="tei tei-hi"><span style="font-style: italic">Somn. seu Gallus</span></span>, 22, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">οἱ δὲ πλούσιοι φρίττουσι καὶ διανομαῖς ἱλάσκονταί σε κτλ.</span></span></dd><dt class="tei tei-notelabel"><a id="note_1799" name="note_1799" href="#noteref_1799">1799.</a></dt><dd class="tei tei-notetext">Croiset, <span class="tei tei-hi"><span style="font-style: italic">Lucien</span></span>, p. 164, il a subi +fortement leur influence en écrivant les +<span class="tei tei-hi"><span style="font-style: italic">Dialogues des morts</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_1800" name="note_1800" href="#noteref_1800">1800.</a></dt><dd class="tei tei-notetext">Luc. <span class="tei tei-hi"><span style="font-style: italic">Menip.</span></span> c. 21.</dd><dt class="tei tei-notelabel"><a id="note_1801" name="note_1801" href="#noteref_1801">1801.</a></dt><dd class="tei tei-notetext">Luc. <span class="tei tei-hi"><span style="font-style: italic">Vit. Auct.</span></span> 11; <span class="tei tei-hi"><span style="font-style: italic">Traj.</span></span> 24; +<span class="tei tei-hi"><span style="font-style: italic">Dial. Mort.</span></span> x. 9.</dd><dt class="tei tei-notelabel"><a id="note_1802" name="note_1802" href="#noteref_1802">1802.</a></dt><dd class="tei tei-notetext">Cf. Luc. <span class="tei tei-hi"><span style="font-style: italic">Char.</span></span> 15, 20; <span class="tei tei-hi"><span style="font-style: italic">Dial. Mort.</span></span> +i. 3; <span class="tei tei-hi"><span style="font-style: italic">Somn.</span></span> 21.</dd><dt class="tei tei-notelabel"><a id="note_1803" name="note_1803" href="#noteref_1803">1803.</a></dt><dd class="tei tei-notetext">Luc. <span class="tei tei-hi"><span style="font-style: italic">Traj.</span></span> 15; <span class="tei tei-hi"><span style="font-style: italic">Necyom.</span></span> 12.</dd><dt class="tei tei-notelabel"><a id="note_1804" name="note_1804" href="#noteref_1804">1804.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Traj.</span></span> 19; <span class="tei tei-hi"><span style="font-style: italic">Cyn.</span></span> 7; <span class="tei tei-hi"><span style="font-style: italic">Menip.</span></span> 11, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">χωρὶς δὲ οἵ τε πλούσιοι προσῄεσαν ὠχροί κτλ.</span></span> Cf. <span class="tei tei-hi"><span style="font-style: italic">Somn.</span></span> 14, 15, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">οἱ δὲ (πλούσιοι) εὖ ἴσθι πολὺ ὑμῶν ἀθλιώτερον τὸν βίον βιοῦσι</span></span>, cf. 22.</dd><dt class="tei tei-notelabel"><a id="note_1805" name="note_1805" href="#noteref_1805">1805.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Char.</span></span> 23, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἀποθνήσκουσι γάρ, ὦ πορθμεῦ, καὶ πόλεις ὥσπερ ἄνθρωποι</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_1806" name="note_1806" href="#noteref_1806">1806.</a></dt><dd class="tei tei-notetext">As in <span class="tei tei-hi"><span style="font-style: italic">Icaromen.</span></span> 15; <span class="tei tei-hi"><span style="font-style: italic">Char.</span></span> 17.</dd><dt class="tei tei-notelabel"><a id="note_1807" name="note_1807" href="#noteref_1807">1807.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Char.</span></span> 3; cf. a saying of Plato, +quoted in M. Aurel. vii. 48, <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">καὶ δὴ περὶ ἀνθρώπων τοὺς λόγους ποιούμενον ἐπισκοπεῖν δεῖ καὶ +</span><a name="corr338" id="corr338" class="tei tei-anchor"></a><span class="tei tei-corr"><span style="font-style: normal">τὰ</span></span><span style="font-style: normal"> ἐπίγεια, ὥσπερ ποθὲν ἄνωθεν, κατὰ ἀγέλας ... + γάμους, γενέσεις, θανάτους, δικαστηρίων θόρυβον, ἑορτάς, θρήνους, κτλ.</span></span></dd><dt class="tei tei-notelabel"><a id="note_1808" name="note_1808" href="#noteref_1808">1808.</a></dt><dd class="tei tei-notetext">Luc. <span class="tei tei-hi"><span style="font-style: italic">Char.</span></span> 17, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἀπίασιν ὥσπερ ἐξ ὀνείρατος πάντα ὑπὲρ γῆς ἀφέντες</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_1809" name="note_1809" href="#noteref_1809">1809.</a></dt><dd class="tei tei-notetext">Luc. <span class="tei tei-hi"><span style="font-style: italic">Vit. Auct.</span></span> 3, 13, 16.</dd><dt class="tei tei-notelabel"><a id="note_1810" name="note_1810" href="#noteref_1810">1810.</a></dt><dd class="tei tei-notetext">Epict. <span class="tei tei-hi"><span style="font-style: italic">Diss.</span></span> iv. i. 138, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">Ἆρον ἐκεῖνα τὰ τῶν σχολαστικῶν καὶ τῶν μωρῶν κτλ.</span></span> M. Aurel. vii. 67; cf. Zeller, +<span class="tei tei-hi"><span style="font-style: italic">Phil. der Griech.</span></span> iii. 2, p. 203; Hatch, +<span class="tei tei-hi"><span style="font-style: italic">Hibbert Lec.</span></span> p. 142.</dd><dt class="tei tei-notelabel"><a id="note_1811" name="note_1811" href="#noteref_1811">1811.</a></dt><dd class="tei tei-notetext">M. Aurel. vi. 15; vii. 19; vi. 24, 42, +47; viii 6; xi. 20; viii. 3; vii. 67.</dd><dt class="tei tei-notelabel"><a id="note_1812" name="note_1812" href="#noteref_1812">1812.</a></dt><dd class="tei tei-notetext">Epict. <span class="tei tei-hi"><span style="font-style: italic">Fr.</span></span> 175; cf. <span class="tei tei-hi"><span style="font-style: italic">Diss.</span></span> iii. 21, +§ 23, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἀλλά, εἴ σε ψυχαγωγεῖ τὰ θεωρήματα, καθήμενος αὐτὰ στρέφε +αὐτὸς ἐπὶ σεαυτοῦ· φιλόσοφον δὲ μηδέποτ’ εἴπῃς σεαυτόν</span></span>: +cf. M. Aurel. ii. 17, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">τοῦ ἀνθρωπίνου βίου ὁ μὲν χρόνος στιγμή ... τί οὖν τὸ παραπέμψαι +δυνάμενον; ἓν καὶ μόνον, φιλοσοφία</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_1813" name="note_1813" href="#noteref_1813">1813.</a></dt><dd class="tei tei-notetext">Philostr. <span class="tei tei-hi"><span style="font-style: italic">Apoll. Tyan.</span></span> v. 26; D. +Chrys. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> xxxii.</dd><dt class="tei tei-notelabel"><a id="note_1814" name="note_1814" href="#noteref_1814">1814.</a></dt><dd class="tei tei-notetext">Philostr. <span class="tei tei-hi"><span style="font-style: italic">Apoll. Tyan.</span></span> iv. 41; iv. +24; D. Chrys. xxxvi, § 17.</dd><dt class="tei tei-notelabel"><a id="note_1815" name="note_1815" href="#noteref_1815">1815.</a></dt><dd class="tei tei-notetext">Luc. <span class="tei tei-hi"><span style="font-style: italic">Fug.</span></span> c. 12.</dd><dt class="tei tei-notelabel"><a id="note_1816" name="note_1816" href="#noteref_1816">1816.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Hermot.</span></span> c. 2, 25.</dd><dt class="tei tei-notelabel"><a id="note_1817" name="note_1817" href="#noteref_1817">1817.</a></dt><dd class="tei tei-notetext">D. Chrys. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> lxxviii.; Martha, +<span class="tei tei-hi"><span style="font-style: italic">Mor. sous L’Emp. rom.</span></span> p. 300.</dd><dt class="tei tei-notelabel"><a id="note_1818" name="note_1818" href="#noteref_1818">1818.</a></dt><dd class="tei tei-notetext">Luc. (?) <span class="tei tei-hi"><span style="font-style: italic">Dem.</span></span> c. 7, 8.</dd><dt class="tei tei-notelabel"><a id="note_1819" name="note_1819" href="#noteref_1819">1819.</a></dt><dd class="tei tei-notetext">Luc. (?) <span class="tei tei-hi"><span style="font-style: italic">Dem.</span></span> c. 63.</dd><dt class="tei tei-notelabel"><a id="note_1820" name="note_1820" href="#noteref_1820">1820.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 89, § 6; cf. A. Gell. xvii. +19, 4.</dd><dt class="tei tei-notelabel"><a id="note_1821" name="note_1821" href="#noteref_1821">1821.</a></dt><dd class="tei tei-notetext">Luc. <span class="tei tei-hi"><span style="font-style: italic">Hermot.</span></span> c. 5.</dd><dt class="tei tei-notelabel"><a id="note_1822" name="note_1822" href="#noteref_1822">1822.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 7, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">καὶ οὗτοι δὴ ὑπὸ φιλοσοφίας ὥσπερ ὑπό τινος πυρὸς ἅπαντα ταῦτα +περιαιρεθέντες κτλ.</span></span></dd><dt class="tei tei-notelabel"><a id="note_1823" name="note_1823" href="#noteref_1823">1823.</a></dt><dd class="tei tei-notetext">Luc. <span class="tei tei-hi"><span style="font-style: italic">Bis Acc.</span></span> c. 11.</dd><dt class="tei tei-notelabel"><a id="note_1824" name="note_1824" href="#noteref_1824">1824.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 6, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἁπανταχοῦ πώγων βαθὺς καὶ βιβλίον ἐν </span><span class="tei tei-sic"><span style="font-style: normal">τῃ ἀριστερᾳ</span></span><span style="font-style: normal"> καὶ πάντες ὑπὲρ +σοῦ φιλοσοφοῦσι κτλ.</span></span></dd><dt class="tei tei-notelabel"><a id="note_1825" name="note_1825" href="#noteref_1825">1825.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Fug.</span></span> c. 12; <span class="tei tei-hi"><span style="font-style: italic">Vit. Auct.</span></span> c. 10; D. +Chrys. xxxii. 9; xxxiv. 3.</dd><dt class="tei tei-notelabel"><a id="note_1826" name="note_1826" href="#noteref_1826">1826.</a></dt><dd class="tei tei-notetext">Philostr. <span class="tei tei-hi"><span style="font-style: italic">Apoll. Tyan.</span></span> v. 37.</dd><dt class="tei tei-notelabel"><a id="note_1827" name="note_1827" href="#noteref_1827">1827.</a></dt><dd class="tei tei-notetext">Zeller, <span class="tei tei-hi"><span style="font-style: italic">Phil. der Griech.</span></span> iii. 1, p. +483. Renan, <span class="tei tei-hi"><span style="font-style: italic">Les Év.</span></span> p. 384, les différences +des écoles étaient à peu près +effacées. Un éclecticisme superficie +était à la mode.</dd><dt class="tei tei-notelabel"><a id="note_1828" name="note_1828" href="#noteref_1828">1828.</a></dt><dd class="tei tei-notetext">Philostr. <span class="tei tei-hi"><span style="font-style: italic">Apoll. Tyan.</span></span> i. 7.</dd><dt class="tei tei-notelabel"><a id="note_1829" name="note_1829" href="#noteref_1829">1829.</a></dt><dd class="tei tei-notetext">Capitol. <span class="tei tei-hi"><span style="font-style: italic">M. Ant.</span></span> c. 3.</dd><dt class="tei tei-notelabel"><a id="note_1830" name="note_1830" href="#noteref_1830">1830.</a></dt><dd class="tei tei-notetext">Martha, <span class="tei tei-hi"><span style="font-style: italic">Moralistes sous l’Emp.</span></span> p. +275; Capes, <span class="tei tei-hi"><span style="font-style: italic">Univ. Life</span></span>, p. 58 sqq.</dd><dt class="tei tei-notelabel"><a id="note_1831" name="note_1831" href="#noteref_1831">1831.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Roman Society in the Last Century +of the Western Empire</span></span> (1st ed.), p. 355.</dd><dt class="tei tei-notelabel"><a id="note_1832" name="note_1832" href="#noteref_1832">1832.</a></dt><dd class="tei tei-notetext">Capes, <span class="tei tei-hi"><span style="font-style: italic">Univ. Life</span></span>, p. 69.</dd><dt class="tei tei-notelabel"><a id="note_1833" name="note_1833" href="#noteref_1833">1833.</a></dt><dd class="tei tei-notetext">Epict. ii. 19; iii. 23; Plut. <span class="tei tei-hi"><span style="font-style: italic">De Recta +Rat. Aud.</span></span> vii. viii.; A. Gell. v. i.; +Zeller, iii. 1, p. 657.</dd><dt class="tei tei-notelabel"><a id="note_1834" name="note_1834" href="#noteref_1834">1834.</a></dt><dd class="tei tei-notetext">Philostr. <span class="tei tei-hi"><span style="font-style: italic">Vit. Soph.</span></span> i. 3.</dd><dt class="tei tei-notelabel"><a id="note_1835" name="note_1835" href="#noteref_1835">1835.</a></dt><dd class="tei tei-notetext">Philostr. <span class="tei tei-hi"><span style="font-style: italic">Vit. Soph.</span></span> i. iv. + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἔθελγε τῇ τε ἠχῇ τοῦ φθέγματος καὶ τῷ ῥυθμῷ τῆς γλώττης</span></span>. A. Gell. v. 1, 3; Sen. +<span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 108, § 6, non id agunt ut aliqua illo +vitia deponant sed ut oblectamento +aurium perfruantur. Cf. Philostr. +<span class="tei tei-hi"><span style="font-style: italic">Vit. Soph.</span></span> i. 7.</dd><dt class="tei tei-notelabel"><a id="note_1836" name="note_1836" href="#noteref_1836">1836.</a></dt><dd class="tei tei-notetext">Epict. iii. 23, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἀλλ’ ἐπαίνεσόν με· εἰπέ μοι Ούᾶ καὶ Θαυμαστῶς</span></span>. Plut. +<span class="tei tei-hi"><span style="font-style: italic">De Recta Rat. Aud.</span></span> c. viii.; cf. Hatch, +<span class="tei tei-hi"><span style="font-style: italic">Hibbert Lec.</span></span> p. 95.</dd><dt class="tei tei-notelabel"><a id="note_1837" name="note_1837" href="#noteref_1837">1837.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> i. 10.</dd><dt class="tei tei-notelabel"><a id="note_1838" name="note_1838" href="#noteref_1838">1838.</a></dt><dd class="tei tei-notetext">Epict. iii. 21; ii. 1; ii. 23; Sen. +<span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 108, § 6.</dd><dt class="tei tei-notelabel"><a id="note_1839" name="note_1839" href="#noteref_1839">1839.</a></dt><dd class="tei tei-notetext">A. Gell. v. 1, 2, tum scias neque +illi philosophum loqui sed tibicinem +canere. Philostr. <span class="tei tei-hi"><span style="font-style: italic">Vit. Soph.</span></span> iii. 3, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ῥυθμούς τε ποικιλωτέρους αὐλοῦ καὶ λύρου ἐσηγάγετο ἐς τὸν λόγον</span></span>. D. Chrys. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> +xxxv. §§ 7, 8.</dd><dt class="tei tei-notelabel"><a id="note_1840" name="note_1840" href="#noteref_1840">1840.</a></dt><dd class="tei tei-notetext">For a comparative estimate see +Capes, <span class="tei tei-hi"><span style="font-style: italic">Univ. Life in Ancient Athens</span></span>, +p. 90; Hatch, <span class="tei tei-hi"><span style="font-style: italic">Hibbert Lec.</span></span> p. 105.</dd><dt class="tei tei-notelabel"><a id="note_1841" name="note_1841" href="#noteref_1841">1841.</a></dt><dd class="tei tei-notetext">Philostr. <span class="tei tei-hi"><span style="font-style: italic">Apoll. Tyan.</span></span> iv. 3; iv. 42; +D. Chrys. xxxiii. § 28; xxxiv. § 4; xl. +§ 31.</dd><dt class="tei tei-notelabel"><a id="note_1842" name="note_1842" href="#noteref_1842">1842.</a></dt><dd class="tei tei-notetext">Cf. A. Gell. xii. 1, nihil, inquit, +dubito quin filium lacte suo nutritura +sit.</dd><dt class="tei tei-notelabel"><a id="note_1843" name="note_1843" href="#noteref_1843">1843.</a></dt><dd class="tei tei-notetext">Philostr. <span class="tei tei-hi"><span style="font-style: italic">Apoll. Tyan.</span></span> iii. 41 sqq.; +iv. 24; iv. 18, 20; i. 11; i. 31.</dd><dt class="tei tei-notelabel"><a id="note_1844" name="note_1844" href="#noteref_1844">1844.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> iv. 13, 16, 19, 20, 33; vi. 40.</dd><dt class="tei tei-notelabel"><a id="note_1845" name="note_1845" href="#noteref_1845">1845.</a></dt><dd class="tei tei-notetext">Philostr. <span class="tei tei-hi"><span style="font-style: italic">Apoll. Tyan.</span></span> v. 25, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">τὸ δὲ τῶν ταύρων αἷμα καὶ ὁπόσα ἐθύετο, οὐκ +ἐπῄνει τὰ τοιάδε, κτλ.</span></span></dd><dt class="tei tei-notelabel"><a id="note_1846" name="note_1846" href="#noteref_1846">1846.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> iv. 3.</dd><dt class="tei tei-notelabel"><a id="note_1847" name="note_1847" href="#noteref_1847">1847.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> iv. 8.</dd><dt class="tei tei-notelabel"><a id="note_1848" name="note_1848" href="#noteref_1848">1848.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> iv. 31.</dd><dt class="tei tei-notelabel"><a id="note_1849" name="note_1849" href="#noteref_1849">1849.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> iv. 41.</dd><dt class="tei tei-notelabel"><a id="note_1850" name="note_1850" href="#noteref_1850">1850.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> i. 11; iv. 40, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ὦδε εὔχομαι, ὦ θεοὶ δοίητέ μοι τὰ ὀφειλόμενα</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_1851" name="note_1851" href="#noteref_1851">1851.</a></dt><dd class="tei tei-notetext">Diog. Laert. iv. 3, 1, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">καί ποτε ... μεθύων καὶ ἐστεφανωμένος εἰς τὴν Ξενοκράτους ᾖξε σχολήν κτλ.</span></span>: Epict. +iii. 1, § 14; Hor. <span class="tei tei-hi"><span style="font-style: italic">Sat.</span></span> ii. 3, 253, quaero, +faciasne, quod olim Mutatus Polemon? +Cf. the conversion of Isaeus, Philostr. +<span class="tei tei-hi"><span style="font-style: italic">Vit. Soph.</span></span> i. 217.</dd><dt class="tei tei-notelabel"><a id="note_1852" name="note_1852" href="#noteref_1852">1852.</a></dt><dd class="tei tei-notetext">Philostr. <span class="tei tei-hi"><span style="font-style: italic">Apoll. Tyan.</span></span> iv. 20; cf. +i. 13.</dd><dt class="tei tei-notelabel"><a id="note_1853" name="note_1853" href="#noteref_1853">1853.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> vii. 16; cf. Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xv. 71; +D. Cass. lxii. 27.</dd><dt class="tei tei-notelabel"><a id="note_1854" name="note_1854" href="#noteref_1854">1854.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xv. 71; xiv. 59; Epict. +i. 1, 27. The Rufus is Musonius Rufus.</dd><dt class="tei tei-notelabel"><a id="note_1855" name="note_1855" href="#noteref_1855">1855.</a></dt><dd class="tei tei-notetext">D. Cass. lxvi. 13, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">πάντας τοὺς φιλοσόφους ὁ Οὐεσπασιανὸς πλὴν τοῦ Μουσωνίου +ἐκ τῆς Ῥώμης ἐξέβαλε</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_1856" name="note_1856" href="#noteref_1856">1856.</a></dt><dd class="tei tei-notetext">Zeller. <span class="tei tei-hi"><span style="font-style: italic">Phil. der + </span><a name="corr348" id="corr348" class="tei tei-anchor"></a><span class="tei tei-corr"><span style="font-style: italic">Griech.</span></span></span> iii. 1, +pp. 651-658.</dd><dt class="tei tei-notelabel"><a id="note_1857" name="note_1857" href="#noteref_1857">1857.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> iii. 81.</dd><dt class="tei tei-notelabel"><a id="note_1858" name="note_1858" href="#noteref_1858">1858.</a></dt><dd class="tei tei-notetext">Max. Tyr. v. viii. §§ 3, 10; xi.; +xiv. § 8; xvii. For the little known +of him, <span class="tei tei-hi"><span style="font-style: italic">v.</span></span> Zeller, <span class="tei tei-hi"><span style="font-style: italic">Phil. der Griech.</span></span> iii. +2. p. 182, n. 3.</dd><dt class="tei tei-notelabel"><a id="note_1859" name="note_1859" href="#noteref_1859">1859.</a></dt><dd class="tei tei-notetext">D. Chrys. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> xxxii. § 9, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">οὗτοι δὲ (οἱ Κυνικοὶ) ἔν τε τριόδοις καὶ στενωποῖς καὶ πυλῶσιν ἱερῶν +ἀγείρουσι καὶ ἀπατῶσι παιδάρια καὶ ναύτας, κτλ.</span></span></dd><dt class="tei tei-notelabel"><a id="note_1860" name="note_1860" href="#noteref_1860">1860.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 5, § 1; 29, § 1; Mart. iv. +53, cum baculo peraque senem ... cui +dat latratos obvia turba cibos; Epict. +iii. 22; D. Chrys. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> xxxiv. § 2; +Athen. iii. 113; Petron. 14; Aleiphr. +iii. 55; Caspari, <span class="tei tei-hi"><span style="font-style: italic">De Cynicis</span></span>, p. 10.</dd><dt class="tei tei-notelabel"><a id="note_1861" name="note_1861" href="#noteref_1861">1861.</a></dt><dd class="tei tei-notetext">Luc. <span class="tei tei-hi"><span style="font-style: italic">Conviv.</span></span> c. 16, 35, etc.</dd><dt class="tei tei-notelabel"><a id="note_1862" name="note_1862" href="#noteref_1862">1862.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Fug.</span></span> c. 5, 15.</dd><dt class="tei tei-notelabel"><a id="note_1863" name="note_1863" href="#noteref_1863">1863.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 12, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">κατεῖδον τὴν αἰδῶ ὅση παρὰ τῶν πολλῶν ἐστι τοῖς ἑταίροις τοῖς ἐμοῖς, ... + ταῦτα πάντα τυραννίδα οὐ μικρὰν ἡγοῦντο εἶναι</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_1864" name="note_1864" href="#noteref_1864">1864.</a></dt><dd class="tei tei-notetext">Luc. <span class="tei tei-hi"><span style="font-style: italic">Fug.</span></span> c. 17-21, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">οἱ ἰδιῶται δὲ ταῦτα ὁρῶντες καταπτύουσιν ἤδη φιλοσοφίας, κτλ.</span></span></dd><dt class="tei tei-notelabel"><a id="note_1865" name="note_1865" href="#noteref_1865">1865.</a></dt><dd class="tei tei-notetext">Bernays, <span class="tei tei-hi"><span style="font-style: italic">Die Kyniker</span></span>, p. 39<span class="tei tei-sic">.</span> +Roheit und arbeitsscheues Vagabundenthum ... mussten die Kynische +Lebensweise sehr bequem finden.</dd><dt class="tei tei-notelabel"><a id="note_1866" name="note_1866" href="#noteref_1866">1866.</a></dt><dd class="tei tei-notetext">Plut. (?) <span class="tei tei-hi"><span style="font-style: italic">De Plac. Phil.</span></span> ii. 8; iv. 5; +Luc. (?) <span class="tei tei-hi"><span style="font-style: italic">Demon.</span></span> 4, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ποιηταῖς σύντροφος ἐγένετο ... καὶ τὰς ἐν φιλοσοφίᾳ προαιρέσεις ... + ἠπίστατο</span></span>: cf. Caspari, +<span class="tei tei-hi"><span style="font-style: italic">De Cyn.</span></span> p. 6; Zeller, iii. 1, p. 685.</dd><dt class="tei tei-notelabel"><a id="note_1867" name="note_1867" href="#noteref_1867">1867.</a></dt><dd class="tei tei-notetext">Cf. Luc. (?) <span class="tei tei-hi"><span style="font-style: italic">Dem.</span></span> 14 sqq.; Caspari, +p. 6.</dd><dt class="tei tei-notelabel"><a id="note_1868" name="note_1868" href="#noteref_1868">1868.</a></dt><dd class="tei tei-notetext">Epict. iii. 22, § 80, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">εἰς τοὺς νῦν ἀποβλέπομεν τοὺς τραπεζῆας πυλαωροὺς κτλ.</span></span>, + Luc. <span class="tei tei-hi"><span style="font-style: italic">Fug.</span></span> 14, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">καὶ οὐ πολλῆς πραγματείας δεῖ τριβώνιον περιβαλέσθαι</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_1869" name="note_1869" href="#noteref_1869">1869.</a></dt><dd class="tei tei-notetext">Luc. <span class="tei tei-hi"><span style="font-style: italic">Ver. Hist.</span></span> ii. 18; Athen. iv. +158; xiii. 588.</dd><dt class="tei tei-notelabel"><a id="note_1870" name="note_1870" href="#noteref_1870">1870.</a></dt><dd class="tei tei-notetext">S. Aug. <span class="tei tei-hi"><span style="font-style: italic">Civ. D.</span></span> xiv. 20, nemo +tamen eorum audet hoc facere.</dd><dt class="tei tei-notelabel"><a id="note_1871" name="note_1871" href="#noteref_1871">1871.</a></dt><dd class="tei tei-notetext">D. Chrys. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> lxxii. 2; Pers. v. +189; Petron. <span class="tei tei-hi"><span style="font-style: italic">Sat.</span></span> 71; Tac. <span class="tei tei-hi"><span style="font-style: italic">Agr.</span></span> 4; +<span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> iv. 5; Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> i. 22; Quintil. +xi. 1, 35; xii. 2, 6.</dd><dt class="tei tei-notelabel"><a id="note_1872" name="note_1872" href="#noteref_1872">1872.</a></dt><dd class="tei tei-notetext">Capitol. <span class="tei tei-hi"><span style="font-style: italic">Avid. Cass.</span></span> 1, § 8, in a +letter of Verus, te philosopham aniculam, +me luxuriosum morionem +vocat: cf. c. 14.</dd><dt class="tei tei-notelabel"><a id="note_1873" name="note_1873" href="#noteref_1873">1873.</a></dt><dd class="tei tei-notetext">Bernays, <span class="tei tei-hi"><span style="font-style: italic">Die Kyniker</span></span>, p. 31, sie +sind die am reinsten deistische Sect, +welche das hellenisch-römische Alterthum +hervorgebracht hat.</dd><dt class="tei tei-notelabel"><a id="note_1874" name="note_1874" href="#noteref_1874">1874.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> p. 30; cf. D. Cass. lxxvii. 19, +for the favours showered on the Cynic +Antiochus by Severus.</dd><dt class="tei tei-notelabel"><a id="note_1875" name="note_1875" href="#noteref_1875">1875.</a></dt><dd class="tei tei-notetext">On Lucian’s <span class="tei tei-hi"><span style="font-style: italic">Peregrinus</span></span>, <span class="tei tei-hi"><span style="font-style: italic">v.</span></span> Caspari, +<span class="tei tei-hi"><span style="font-style: italic">De Cyn.</span></span> p. 24 sq.; Bernays, p. 42 sqq.</dd><dt class="tei tei-notelabel"><a id="note_1876" name="note_1876" href="#noteref_1876">1876.</a></dt><dd class="tei tei-notetext">Luc. <span class="tei tei-hi"><span style="font-style: italic">De Morte Peregr.</span></span> c. 5, 10 sq.</dd><dt class="tei tei-notelabel"><a id="note_1877" name="note_1877" href="#noteref_1877">1877.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 11, 12.</dd><dt class="tei tei-notelabel"><a id="note_1878" name="note_1878" href="#noteref_1878">1878.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 14.</dd><dt class="tei tei-notelabel"><a id="note_1879" name="note_1879" href="#noteref_1879">1879.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 17, 18; cf. the rudeness of +Demetrius to Vespasian, Suet. <span class="tei tei-hi"><span style="font-style: italic">Vesp.</span></span> +xiii.; D. Cass. lxvi. 13.</dd><dt class="tei tei-notelabel"><a id="note_1880" name="note_1880" href="#noteref_1880">1880.</a></dt><dd class="tei tei-notetext">Luc. <span class="tei tei-hi"><span style="font-style: italic">De Morte Peregr.</span></span> c. 19, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">κακῶς ἠγόρευεν ὡς καταθηλύναντα τοὺς Ἕλληνας</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_1881" name="note_1881" href="#noteref_1881">1881.</a></dt><dd class="tei tei-notetext">Caspari, <span class="tei tei-hi"><span style="font-style: italic">De Cyn.</span></span> p. 16; Bernays, <span class="tei tei-hi"><span style="font-style: italic">Luc. u. die Kyniker</span></span>, p. 16.</dd><dt class="tei tei-notelabel"><a id="note_1882" name="note_1882" href="#noteref_1882">1882.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> p. 54.</dd><dt class="tei tei-notelabel"><a id="note_1883" name="note_1883" href="#noteref_1883">1883.</a></dt><dd class="tei tei-notetext">This offended Demonax, cf. Luc. (?) +<span class="tei tei-hi"><span style="font-style: italic">Dem.</span></span> c. 21, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">Περεγρῖνε οὐκ ἀνθρώπιζεις</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_1884" name="note_1884" href="#noteref_1884">1884.</a></dt><dd class="tei tei-notetext">Luc. <span class="tei tei-hi"><span style="font-style: italic">De Morte Peregr.</span></span> c. 13.</dd><dt class="tei tei-notelabel"><a id="note_1885" name="note_1885" href="#noteref_1885">1885.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 10, 14, 37; Bernays, p. 54.</dd><dt class="tei tei-notelabel"><a id="note_1886" name="note_1886" href="#noteref_1886">1886.</a></dt><dd class="tei tei-notetext">Cf. Aristid. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> xlvi. (Dind. vol. ii. +p. 402), +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">τοῖς ἐν τῇ Παλαιστίνῃ δυσσεβέσι παραπλήσιοι τοὺς τρόπους</span></span>. Bernays, p. +36, Übertritte aus dem einen in das +andere Lager vorkamen; Hatch, <span class="tei tei-hi"><span style="font-style: italic">Hib. +Lec.</span></span> p. 166; cf. Caspari, <span class="tei tei-hi"><span style="font-style: italic">De Cyn.</span></span> p. 25; +Jul. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> vii. 224. C. + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">τὰ δὲ ἄλλα γε πάντα ἐστὶν ὑμῖν τε κἀκείνοις</span></span> + (<span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">Χριστιανοῖς</span></span>) +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">παραπλήσια. καταλελοίπατε τὴν πατρίδα ὥσπερ ἐκεῖνοι</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_1887" name="note_1887" href="#noteref_1887">1887.</a></dt><dd class="tei tei-notetext">Luc. <span class="tei tei-hi"><span style="font-style: italic">De Morte Peregr.</span></span> c. 36, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἐς τὴν μεσημβρίαν ἀποβλέπων</span></span>: c. 25, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ὅπως τὴν καρτηρίαν ἐπιδείξηται ὥσπερ οἱ Βραχμᾶνες, + ἐκείνοις γὰρ αὐτὸν ἠχίου Θεαγένης εἰκάζειν</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_1888" name="note_1888" href="#noteref_1888">1888.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 2.</dd><dt class="tei tei-notelabel"><a id="note_1889" name="note_1889" href="#noteref_1889">1889.</a></dt><dd class="tei tei-notetext">Luc. <span class="tei tei-hi"><span style="font-style: italic">De Morte Peregr.</span></span> c. 7 sqq.</dd><dt class="tei tei-notelabel"><a id="note_1890" name="note_1890" href="#noteref_1890">1890.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 4, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">εἰς κενοδοξίαν τινὲς τοῦτο ἀναφέρουσι</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_1891" name="note_1891" href="#noteref_1891">1891.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 58, § 36; 70, § 8; <span class="tei tei-hi"><span style="font-style: italic">De +Prov.</span></span> ii. 10; vi. § 7; <span class="tei tei-hi"><span style="font-style: italic">De Ira</span></span>, iii. 15; +<span class="tei tei-hi"><span style="font-style: italic">De V. Beat.</span></span> 19; Epict. i. 24. Cf. Plin. +<span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> i. 12; i. 22; iii. 7; iii. 9; vi. +24; Boissier, <span class="tei tei-hi"><span style="font-style: italic">L’Opp.</span></span> p. 212 sqq.</dd><dt class="tei tei-notelabel"><a id="note_1892" name="note_1892" href="#noteref_1892">1892.</a></dt><dd class="tei tei-notetext">D. Cass. lxix. 8, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">καὶ ὁ Εὐφράτης ὁ φιλόσοφος ἀπέθανεν ἐθελοντής, ἐπιτρέψαντος αὐτῷ + καὶ τοῦ Ἁδριανοῦ κωνεῖον διὰ τὸ γῆρας καὶ διὰ τὴν νόσον πιεῖν</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_1893" name="note_1893" href="#noteref_1893">1893.</a></dt><dd class="tei tei-notetext">Ael. Spart. <span class="tei tei-hi"><span style="font-style: italic">Hadr.</span></span> c. 24.</dd><dt class="tei tei-notelabel"><a id="note_1894" name="note_1894" href="#noteref_1894">1894.</a></dt><dd class="tei tei-notetext">Diog. Laert. vi. 18; cf. vi. 77, for +the death of Diogenes himself.</dd><dt class="tei tei-notelabel"><a id="note_1895" name="note_1895" href="#noteref_1895">1895.</a></dt><dd class="tei tei-notetext">Luc. <span class="tei tei-hi"><span style="font-style: italic">De Morte Peregr.</span></span> c. 29.</dd><dt class="tei tei-notelabel"><a id="note_1896" name="note_1896" href="#noteref_1896">1896.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 33.</dd><dt class="tei tei-notelabel"><a id="note_1897" name="note_1897" href="#noteref_1897">1897.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 34, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἐγὼ δέ, εἰκάζεις, οἶμαι, πῶς ἐγέλων</span></span>. <span class="tei tei-hi"><span style="font-style: italic">v.</span></span> Baur’s view of this +piece (<span class="tei tei-hi"><span style="font-style: italic">Ch. Hist.</span></span> ii. 170). He thinks +the self-immolation of Peregrinus pure +fiction, and that Lucian’s object throughout +was to discredit Christianity.</dd><dt class="tei tei-notelabel"><a id="note_1898" name="note_1898" href="#noteref_1898">1898.</a></dt><dd class="tei tei-notetext">Luc. <span class="tei tei-hi"><span style="font-style: italic">De Morte Peregr.</span></span> c. 36.</dd><dt class="tei tei-notelabel"><a id="note_1899" name="note_1899" href="#noteref_1899">1899.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 38.</dd><dt class="tei tei-notelabel"><a id="note_1900" name="note_1900" href="#noteref_1900">1900.</a></dt><dd class="tei tei-notetext">Luc. <span class="tei tei-hi"><span style="font-style: italic">De Morte Peregr.</span></span> c. 39.</dd><dt class="tei tei-notelabel"><a id="note_1901" name="note_1901" href="#noteref_1901">1901.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 40.</dd><dt class="tei tei-notelabel"><a id="note_1902" name="note_1902" href="#noteref_1902">1902.</a></dt><dd class="tei tei-notetext">A. Gell. xii. 11, virum gravem +atque constantem vidimus ... deversantem +in quodam tugurio extra +urbem.</dd><dt class="tei tei-notelabel"><a id="note_1903" name="note_1903" href="#noteref_1903">1903.</a></dt><dd class="tei tei-notetext">Zeller, + <span class="tei tei-hi"><a name="corr359" id="corr359" class="tei tei-anchor"></a><span class="tei tei-corr"><span style="font-style: italic">Phil. der</span></span><span style="font-style: italic"> Griech.</span></span> iii. 1, p. +685; Bernays, <span class="tei tei-hi"><span style="font-style: italic">Luc. u. die Kyniker</span></span>, p. +27 sq.</dd><dt class="tei tei-notelabel"><a id="note_1904" name="note_1904" href="#noteref_1904">1904.</a></dt><dd class="tei tei-notetext">Epict. <span class="tei tei-hi"><span style="font-style: italic">Diss.</span></span> iii. 22, § 23, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἀλλ’ εἰδέναι δεῖ ὅτι ἄγγελος ἀπὸ Διὸς ἀπέσταλται πρὸς τοὺς ἀνθρώπους, + περὶ ἀγαθῶν καὶ κακῶν ὑποδείξων αὐτοῖς ὅτι πεπλάνηται καὶ ἀλλαχοῦ + ζητοῦσι τὴν οὐσίαν τοῦ ἀγαθοῦ ὅπου οὐκ ἔστιν, ὅπου δ’ ἔστιν οὐκ ἐνθυμοῦνται κτλ.</span></span></dd><dt class="tei tei-notelabel"><a id="note_1905" name="note_1905" href="#noteref_1905">1905.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> iii. 22, §§ 28-30.</dd><dt class="tei tei-notelabel"><a id="note_1906" name="note_1906" href="#noteref_1906">1906.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> § 38, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ὅπου οὐ δοκεῖτε οὐδὲ θέλετε ζητῆσαι αὐτό. εἰ γὰρ ἠθέλετε, + εὕρετε ἂν ἐν ὑμῖν ὄν κτλ.</span></span></dd><dt class="tei tei-notelabel"><a id="note_1907" name="note_1907" href="#noteref_1907">1907.</a></dt><dd class="tei tei-notetext">Epict. <span class="tei tei-hi"><span style="font-style: italic">Diss.</span></span> iii. 22, § 47, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἴδετέ με, ὅτι ἄπολίς εἰμι, ἄοικος, ἀκτήμων, ἄδουλος</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_1908" name="note_1908" href="#noteref_1908">1908.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> § 56, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">Κυνικῷ δὲ Καῖσαρ τίς ἐστιν ἢ ὁ καταπεπομφὼς αὐτὸν καὶ + ᾧ λατρεύει, ὁ Ζεύς</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_1909" name="note_1909" href="#noteref_1909">1909.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> § 52.</dd><dt class="tei tei-notelabel"><a id="note_1910" name="note_1910" href="#noteref_1910">1910.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> § 67.</dd><dt class="tei tei-notelabel"><a id="note_1911" name="note_1911" href="#noteref_1911">1911.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> § 81, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">πάντας ἀνθρώπους πεπαιδοποίηται, τοὺς ἄνδρας υἱοὺς ἔχει, + τὰς γυναῖκας θυγατέρας</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_1912" name="note_1912" href="#noteref_1912">1912.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> § 84.</dd><dt class="tei tei-notelabel"><a id="note_1913" name="note_1913" href="#noteref_1913">1913.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> § 100.</dd><dt class="tei tei-notelabel"><a id="note_1914" name="note_1914" href="#noteref_1914">1914.</a></dt><dd class="tei tei-notetext">Epict. iii. 22, §§ 86, 87.</dd><dt class="tei tei-notelabel"><a id="note_1915" name="note_1915" href="#noteref_1915">1915.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> § 93, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">πρὸ πάντων δὲ τὸ ἡγεμονικὸν αὐτοῦ δεῖ καθαρώτερον + εἶναι τοῦ ἡλίου</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_1916" name="note_1916" href="#noteref_1916">1916.</a></dt><dd class="tei tei-notetext">Bernays, <span class="tei tei-hi"><span style="font-style: italic">Luc. u. die Kyniker</span></span>, pp. +36-38.</dd><dt class="tei tei-notelabel"><a id="note_1917" name="note_1917" href="#noteref_1917">1917.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> p. 99.</dd><dt class="tei tei-notelabel"><a id="note_1918" name="note_1918" href="#noteref_1918">1918.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> p. 37; Caspari, <span class="tei tei-hi"><span style="font-style: italic">De Cyn.</span></span> p. 25.</dd><dt class="tei tei-notelabel"><a id="note_1919" name="note_1919" href="#noteref_1919">1919.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> p. 5.</dd><dt class="tei tei-notelabel"><a id="note_1920" name="note_1920" href="#noteref_1920">1920.</a></dt><dd class="tei tei-notetext">Luc. (?) <span class="tei tei-hi"><span style="font-style: italic">Dem.</span></span> c. 16-21.</dd><dt class="tei tei-notelabel"><a id="note_1921" name="note_1921" href="#noteref_1921">1921.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ben.</span></span> vii. 11; Philostr. <span class="tei tei-hi"><span style="font-style: italic">Apoll. +T.</span></span> vii. 42.</dd><dt class="tei tei-notelabel"><a id="note_1922" name="note_1922" href="#noteref_1922">1922.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ben.</span></span> vii. i. 3, vir meo judicio +magnus etiamsi maximis comparetur; +vii. 8, 2.</dd><dt class="tei tei-notelabel"><a id="note_1923" name="note_1923" href="#noteref_1923">1923.</a></dt><dd class="tei tei-notetext">Id. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 20, 9; <span class="tei tei-hi"><span style="font-style: italic">Vit. B.</span></span> xviii. 3.</dd><dt class="tei tei-notelabel"><a id="note_1924" name="note_1924" href="#noteref_1924">1924.</a></dt><dd class="tei tei-notetext">Id. <span class="tei tei-hi"><span style="font-style: italic">De Ben.</span></span> vii. 1, § 3, egregia hoc +dicere solet, Plus prodesse, si pauca +praecepta sapientiae teneas, sed illa in +promptu tibi sint, etc.</dd><dt class="tei tei-notelabel"><a id="note_1925" name="note_1925" href="#noteref_1925">1925.</a></dt><dd class="tei tei-notetext">Luc. <span class="tei tei-hi"><span style="font-style: italic">Adv. Indoct.</span></span> 19.</dd><dt class="tei tei-notelabel"><a id="note_1926" name="note_1926" href="#noteref_1926">1926.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">De Ben.</span></span> vii. 8, 2.</dd><dt class="tei tei-notelabel"><a id="note_1927" name="note_1927" href="#noteref_1927">1927.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xvi. 34.</dd><dt class="tei tei-notelabel"><a id="note_1928" name="note_1928" href="#noteref_1928">1928.</a></dt><dd class="tei tei-notetext">Philostr. <span class="tei tei-hi"><span style="font-style: italic">Apoll. Tyan.</span></span> iv. 25, 42; +vi. 13; viii. 10; vii. 42.</dd><dt class="tei tei-notelabel"><a id="note_1929" name="note_1929" href="#noteref_1929">1929.</a></dt><dd class="tei tei-notetext">Epict. <span class="tei tei-hi"><span style="font-style: italic">Diss.</span></span> i. 25, § 22, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἀπειλεῖς μοι θάνατον σοὶ δ’ ἡ φύσις</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_1930" name="note_1930" href="#noteref_1930">1930.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Vesp.</span></span> xiii. philosophorum +contumaciam lenissime tulit; <span class="tei tei-hi"><span style="font-style: italic">Dom.</span></span> x.; +D. Cass. lxvi. 13.</dd><dt class="tei tei-notelabel"><a id="note_1931" name="note_1931" href="#noteref_1931">1931.</a></dt><dd class="tei tei-notetext">Bernays, <span class="tei tei-hi"><span style="font-style: italic">Luc. u. die Kyniker</span></span>, p. 29.</dd><dt class="tei tei-notelabel"><a id="note_1932" name="note_1932" href="#noteref_1932">1932.</a></dt><dd class="tei tei-notetext">D. Cass. lxvi. 15.</dd><dt class="tei tei-notelabel"><a id="note_1933" name="note_1933" href="#noteref_1933">1933.</a></dt><dd class="tei tei-notetext">Luc. <span class="tei tei-hi"><span style="font-style: italic">De Morte Peregr.</span></span> c. 19; the +attempt of Peregrinus in Greece is probably +referred to in Jul. Capitol. <span class="tei tei-hi"><span style="font-style: italic">Ant. +P.</span></span> 5, § 5; cf. Bernays, p. 30; Caspari, +<span class="tei tei-hi"><span style="font-style: italic">De Cyn.</span></span> p. 15.</dd><dt class="tei tei-notelabel"><a id="note_1934" name="note_1934" href="#noteref_1934">1934.</a></dt><dd class="tei tei-notetext">Bernays, p. 31.</dd><dt class="tei tei-notelabel"><a id="note_1935" name="note_1935" href="#noteref_1935">1935.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">De Prov.</span></span> 5, §§ 5-7.</dd><dt class="tei tei-notelabel"><a id="note_1936" name="note_1936" href="#noteref_1936">1936.</a></dt><dd class="tei tei-notetext">Luc. <span class="tei tei-hi"><span style="font-style: italic">Dem.</span></span> c. 11; Oenom. <span class="tei tei-hi"><span style="font-style: italic">Fr.</span></span> 13, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">οὐκ ἀθάνατοι, ἀλλὰ λίθινοι καὶ ξύλινοι δεσπόται ἀνθρώπων</span></span>, 14; cf. Julian, <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> +vii. 204, <span class="tei tei-hi"><span style="font-style: italic">a</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_1937" name="note_1937" href="#noteref_1937">1937.</a></dt><dd class="tei tei-notetext">Caspari, <span class="tei tei-hi"><span style="font-style: italic">De Cyn.</span></span> p. 12; Bernays, p. +35; Zeller, <span class="tei tei-hi"><span style="font-style: italic">Phil. der Griech.</span></span> iii. 1, p. 690.</dd><dt class="tei tei-notelabel"><a id="note_1938" name="note_1938" href="#noteref_1938">1938.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">De Def. Or.</span></span> vii.</dd><dt class="tei tei-notelabel"><a id="note_1939" name="note_1939" href="#noteref_1939">1939.</a></dt><dd class="tei tei-notetext">Julian, <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> vii. 209.</dd><dt class="tei tei-notelabel"><a id="note_1940" name="note_1940" href="#noteref_1940">1940.</a></dt><dd class="tei tei-notetext">Jul. vii. 209, 210, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">διαφέρουσι γὰρ οὗτοί τι τῶν ἐπ’ ἐρημίας λῃστευόντων καὶ κατειληφότων + τὰς ἀκτὰς ἐπὶ τῷ λυμαίνεσθαι τοῖς καταπλέουσι</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_1941" name="note_1941" href="#noteref_1941">1941.</a></dt><dd class="tei tei-notetext">Bernays, <span class="tei tei-hi"><span style="font-style: italic">Luc. u. die Kyniker</span></span>, p. 104, +agrees with Bekker that the <span class="tei tei-hi"><span style="font-style: italic">Demonax</span></span> +can hardly be a genuine work of Lucian. +But its author was a contemporary and +friend of Demonax (c. i. +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἐπὶ μήκιστον συνεγενόμην</span></span>).</dd><dt class="tei tei-notelabel"><a id="note_1942" name="note_1942" href="#noteref_1942">1942.</a></dt><dd class="tei tei-notetext">Zeller, <span class="tei tei-hi"><span style="font-style: italic">Phil. der Griech.</span></span> iii. 1, p. +691, n. 6.</dd><dt class="tei tei-notelabel"><a id="note_1943" name="note_1943" href="#noteref_1943">1943.</a></dt><dd class="tei tei-notetext">Luc. <span class="tei tei-hi"><span style="font-style: italic">Dem.</span></span> c. 3 sqq.</dd><dt class="tei tei-notelabel"><a id="note_1944" name="note_1944" href="#noteref_1944">1944.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 3, 24, 31.</dd><dt class="tei tei-notelabel"><a id="note_1945" name="note_1945" href="#noteref_1945">1945.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 62.</dd><dt class="tei tei-notelabel"><a id="note_1946" name="note_1946" href="#noteref_1946">1946.</a></dt><dd class="tei tei-notetext">Luc. (?) <span class="tei tei-hi"><span style="font-style: italic">Dem.</span></span> c. 5, 6.</dd><dt class="tei tei-notelabel"><a id="note_1947" name="note_1947" href="#noteref_1947">1947.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 14.</dd><dt class="tei tei-notelabel"><a id="note_1948" name="note_1948" href="#noteref_1948">1948.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 7.</dd><dt class="tei tei-notelabel"><a id="note_1949" name="note_1949" href="#noteref_1949">1949.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 6.</dd><dt class="tei tei-notelabel"><a id="note_1950" name="note_1950" href="#noteref_1950">1950.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 9, 10.</dd><dt class="tei tei-notelabel"><a id="note_1951" name="note_1951" href="#noteref_1951">1951.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 11, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">τραχύτερον ἢ κατὰ τὴν ἑαυτοῦ προαίρεσιν ἀπελογήσατο</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_1952" name="note_1952" href="#noteref_1952">1952.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 37.</dd><dt class="tei tei-notelabel"><a id="note_1953" name="note_1953" href="#noteref_1953">1953.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 32.</dd><dt class="tei tei-notelabel"><a id="note_1954" name="note_1954" href="#noteref_1954">1954.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 12, 24.</dd><dt class="tei tei-notelabel"><a id="note_1955" name="note_1955" href="#noteref_1955">1955.</a></dt><dd class="tei tei-notetext">Luc. (?) <span class="tei tei-hi"><span style="font-style: italic">Dem.</span></span> c. 14, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">οὗτος, ἔφη, προσειπὼν τὸ ὄνομα, καλεῖ σε Πυθαγόρας</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_1956" name="note_1956" href="#noteref_1956">1956.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 26, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">σὺ δὲ μοι ὡς ἐπ’ Ἀγαμέμνονος ἀποκρίνῃ</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_1957" name="note_1957" href="#noteref_1957">1957.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 55.</dd><dt class="tei tei-notelabel"><a id="note_1958" name="note_1958" href="#noteref_1958">1958.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 57.</dd><dt class="tei tei-notelabel"><a id="note_1959" name="note_1959" href="#noteref_1959">1959.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 63 sqq.</dd><dt class="tei tei-notelabel"><a id="note_1960" name="note_1960" href="#noteref_1960">1960.</a></dt><dd class="tei tei-notetext">D. Chrys. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> xxxiv. § 2; lxxii. § 2.</dd><dt class="tei tei-notelabel"><a id="note_1961" name="note_1961" href="#noteref_1961">1961.</a></dt><dd class="tei tei-notetext">Cf. Philostr. <span class="tei tei-hi"><span style="font-style: italic">Vit. Soph.</span></span> i. 7. For +other authorities <span class="tei tei-hi"><span style="font-style: italic">v.</span></span> Zeller, <span class="tei tei-hi"><span style="font-style: italic">Phil. der +Griech.</span></span> iii. 1, p. 729, n. 1. Martha, +<span class="tei tei-hi"><span style="font-style: italic">Moralistes sous l’Emp. rom.</span></span> 294, gives +a good sketch of Dion’s career.</dd><dt class="tei tei-notelabel"><a id="note_1962" name="note_1962" href="#noteref_1962">1962.</a></dt><dd class="tei tei-notetext">D. Chrys. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> xiii. § 1.</dd><dt class="tei tei-notelabel"><a id="note_1963" name="note_1963" href="#noteref_1963">1963.</a></dt><dd class="tei tei-notetext">Philostr. <span class="tei tei-hi"><span style="font-style: italic">Vit. Soph.</span></span> i. 7.</dd><dt class="tei tei-notelabel"><a id="note_1964" name="note_1964" href="#noteref_1964">1964.</a></dt><dd class="tei tei-notetext">Philostr. <span class="tei tei-hi"><span style="font-style: italic">Vit. Soph.</span></span> i. 2; + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἔλεγε θαμὰ ἐπιστρεφόμενος ἐς τὸν Δίωνα “τί μὲν λέγεις, + οὐκ οἶδα, φιλῶ δέ σε ὡς ἐμαυτόν.”</span></span></dd><dt class="tei tei-notelabel"><a id="note_1965" name="note_1965" href="#noteref_1965">1965.</a></dt><dd class="tei tei-notetext">D. Chrys. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> xiii. § 6, 9, 10, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">στολήν τε ταπεινὴν ἀναλαβὼν καὶ τἆλλα κολάσας ἐμαυτὸν +ἠλώμην πανταχοῦ</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_1966" name="note_1966" href="#noteref_1966">1966.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> § 12, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">πολλοὶ γὰρ ἠρώτων προσιόντες, ὅ τι μοι φαίνοιτο ἀγαθὸν ἢ κακόν. + ὥστε ἠναγκαζόμην φροντίζειν ὑπὲρ τούτων ἵνα ἔχοιμι +ἀποκρίνεσθαι τοὶς ἐρωτώσιν</span></span>. +With the conversion of Dion cf. of that +of Isaeus and Polemon, etc., Philostr. +<span class="tei tei-hi"><span style="font-style: italic">Vit. Soph.</span></span> i. p. 218; <span class="tei tei-hi"><span style="font-style: italic">Apoll. Tyan.</span></span> i. +13; iv. 20; Epict. iii. 1; Diog. Laert. +iv. 3, § 1.</dd><dt class="tei tei-notelabel"><a id="note_1967" name="note_1967" href="#noteref_1967">1967.</a></dt><dd class="tei tei-notetext">D. Chrys. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> xxxvii. § 25; iv. § 1; +vi.</dd><dt class="tei tei-notelabel"><a id="note_1968" name="note_1968" href="#noteref_1968">1968.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> liv.; xiii. § 13, 14, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἐνίοτε ὑπὸ ἀπορίας ᾖα ἐπί τινα λόγον ἀρχαῖον λεγόμενον ὑπό τινος +Σωκράτους κτλ.</span></span>: cf. +xviii. § 14, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">πάντων ἄριστος ἐμοὶ καὶ λυσιτελέστατος πρὸς ταῦτα πάντα Ξενοφῶν</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_1969" name="note_1969" href="#noteref_1969">1969.</a></dt><dd class="tei tei-notetext">D. Chrys. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> lxx. § 1, 7; +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">καθόλου βίος ἄλλος μὲν τοῦ φιλοσοφοῦντος, ἄλλος δὲ τῶν πολλῶν ἀνθρώπων</span></span>; cf. xiii. § 33.</dd><dt class="tei tei-notelabel"><a id="note_1970" name="note_1970" href="#noteref_1970">1970.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xiii. § 28; xxiii. § 7, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">οὐκοῦν τὸν τυχόντα ἀγαθοῦ δαίμονος ἡγῇ δικαίως ζῆν καὶ +φρονίμως καὶ σωφρόνως</span></span>; cf. Epict. +i. § 14, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἐπίτροπον ἑκάστῳ παρέστησε, τὸν ἑκάστου δαίμονα κτλ.</span></span> M. Aurel. v. 27.</dd><dt class="tei tei-notelabel"><a id="note_1971" name="note_1971" href="#noteref_1971">1971.</a></dt><dd class="tei tei-notetext">D. Chrys. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> xxxii. § 9; xxxv. § 2, +3; xxxiv. § 2.</dd><dt class="tei tei-notelabel"><a id="note_1972" name="note_1972" href="#noteref_1972">1972.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> xvi. § 2, 3; xxxv. § 8; cf. xiii. +§ 11, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">οἱ μὲν γὰρ πολλοὶ τῶν καλουμένων φιλοσόφων αὐτοὺς +ἀνακηρύττουσιν κτλ.</span></span></dd><dt class="tei tei-notelabel"><a id="note_1973" name="note_1973" href="#noteref_1973">1973.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> xiii. § 13, 34, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἐδόκουν δέ μοι πάντες ἄφρονες, φερόμενοι τάντες ἐν ταὐτῷ καὶ +περὶ τὰ αὐτά, περί τε χρήματα καὶ δόξας καὶ σωμάτων τινὰς ἡδονάς κτλ.</span></span></dd><dt class="tei tei-notelabel"><a id="note_1974" name="note_1974" href="#noteref_1974">1974.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> xxxiii. § 17, 23, 32; cf. the +ghastly exposure in <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> vii. § 133.</dd><dt class="tei tei-notelabel"><a id="note_1975" name="note_1975" href="#noteref_1975">1975.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> xxxiii. §§ 24-28, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">εἴ τις διέρχοιτο Πέλλαν οὐδὲ σημεῖον ὄψεται πόλεως, +οὐδὲν δίχα τοῦ πολὺν κέραμον εἶναι συντετριμμένον ἐν τῷ τόπῳ</span></span>. Cf. xiii. §§ 33, 34.</dd><dt class="tei tei-notelabel"><a id="note_1976" name="note_1976" href="#noteref_1976">1976.</a></dt><dd class="tei tei-notetext">A good example is the opening of +<span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> xxxii.</dd><dt class="tei tei-notelabel"><a id="note_1977" name="note_1977" href="#noteref_1977">1977.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> xiv. § 2; xiii. § 13, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἐδόκουν δέ μοι πάντες ἄφρονες, κτλ.</span></span>: cf. Zeller, <span class="tei tei-hi"><span style="font-style: italic">Phil. +der Gr.</span></span> iii. 1, p. 730, er zeigt mit den +Stoikern, dass die wahre Freiheit mit +der Vernünftigkeit, die Sklaverei mit +der Unvernunft zusammenfalle; cf. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> +xvi. § 4.</dd><dt class="tei tei-notelabel"><a id="note_1978" name="note_1978" href="#noteref_1978">1978.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> xvii. 2, 3.</dd><dt class="tei tei-notelabel"><a id="note_1979" name="note_1979" href="#noteref_1979">1979.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> xx. § 8, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">μὴ οὖν βελτίστη καὶ λυσιτελεστάτη πασῶν ἡ εἰς αὐτὸν +ἀναχώρησις κτλ.</span></span> Hatch, <span class="tei tei-hi"><span style="font-style: italic">Hib. Lec.</span></span> p. 150.</dd><dt class="tei tei-notelabel"><a id="note_1980" name="note_1980" href="#noteref_1980">1980.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> x. 17, 23, 24, 58; Bury, +<span class="tei tei-hi"><span style="font-style: italic">Rom. Emp.</span></span> p. 439.</dd><dt class="tei tei-notelabel"><a id="note_1981" name="note_1981" href="#noteref_1981">1981.</a></dt><dd class="tei tei-notetext">D. Chrys. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> xxxiv. § 10, 14, 48; +xxxviii. § 11; xxxiv. § 16, 19, 29, 31.</dd><dt class="tei tei-notelabel"><a id="note_1982" name="note_1982" href="#noteref_1982">1982.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xxxvi.</dd><dt class="tei tei-notelabel"><a id="note_1983" name="note_1983" href="#noteref_1983">1983.</a></dt><dd class="tei tei-notetext">D. Chrys. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> xxxvi. § 15, 8, 9, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">πάντες οἱ Βορυσθενῖται περὶ τὸν ποιητὴν ἐσπουδάκασιν κτλ.</span></span> Cf. § 20, 23.</dd><dt class="tei tei-notelabel"><a id="note_1984" name="note_1984" href="#noteref_1984">1984.</a></dt><dd class="tei tei-notetext">Momms. <span class="tei tei-hi"><span style="font-style: italic">Rom. Prov.</span></span> i. pp. 326, 354; +cf. Aristid. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> xiv. xv. 223-230 (Dind.).</dd><dt class="tei tei-notelabel"><a id="note_1985" name="note_1985" href="#noteref_1985">1985.</a></dt><dd class="tei tei-notetext">Momms. <span class="tei tei-hi"><span style="font-style: italic">Rom. Prov.</span></span> i. p. 362; cf. +Philostr. <span class="tei tei-hi"><span style="font-style: italic">Apoll. Tyan.</span></span> i. 7; <span class="tei tei-hi"><span style="font-style: italic">Vit. Soph.</span></span> +i. p. 220, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">καὶ προβήσεσθαι ἐπὶ μέγα τὰς Κλαζομενὰς ἡγουμένων εἰ τοιοῦτος δὴ ἀνὲρ +ἐμπαιδεύσοι σφισίν κτλ.</span></span></dd><dt class="tei tei-notelabel"><a id="note_1986" name="note_1986" href="#noteref_1986">1986.</a></dt><dd class="tei tei-notetext">Momms. <span class="tei tei-hi"><span style="font-style: italic">Rom. Prov.</span></span> i. pp. 329, 330; +cf. Aristid. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> xv.; Philostr. <span class="tei tei-hi"><span style="font-style: italic">Apoll. +Tyan.</span></span> iv. 7, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">φρονεῖν ἐκέλευεν ἐφ’ ἑαυτοῖς μᾶλλον ἢ τῷ τῆς πόλεως εἴδει.</span></span> D. +Chrys. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> xxxiv. 48; Friedl. <span class="tei tei-hi"><span style="font-style: italic">Sitteng.</span></span> +iii. p. 111.</dd><dt class="tei tei-notelabel"><a id="note_1987" name="note_1987" href="#noteref_1987">1987.</a></dt><dd class="tei tei-notetext">D. Chrys. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> xxxviii. § 7, 31, 36.</dd><dt class="tei tei-notelabel"><a id="note_1988" name="note_1988" href="#noteref_1988">1988.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xl. § 27, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἡ δὲ τῶν ἐγγὺς οὕτως καὶ ὀμόρων διαφορὰ καὶ τὸ μῖσος οὐδὲν +ἄλλο ἔοικεν ἢ στάσει μιᾶς πόλεως ὅπου καὶ γάμων κοινωνία, κτλ.</span></span></dd><dt class="tei tei-notelabel"><a id="note_1989" name="note_1989" href="#noteref_1989">1989.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xxxviii. §§ 26-31.</dd><dt class="tei tei-notelabel"><a id="note_1990" name="note_1990" href="#noteref_1990">1990.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xxxiv. §§ 44-48, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">αἱ μὲν οὖν θῖνες καὶ τὸ πρὸς τῇ λίμνῃ χωρίον οὐδενὸς ἄξια</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_1991" name="note_1991" href="#noteref_1991">1991.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xl. § 35.</dd><dt class="tei tei-notelabel"><a id="note_1992" name="note_1992" href="#noteref_1992">1992.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xxxviii. §§ 42-46.</dd><dt class="tei tei-notelabel"><a id="note_1993" name="note_1993" href="#noteref_1993">1993.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> x. 96, § 7.</dd><dt class="tei tei-notelabel"><a id="note_1994" name="note_1994" href="#noteref_1994">1994.</a></dt><dd class="tei tei-notetext">Mahaffy, <span class="tei tei-hi"><span style="font-style: italic">Greek World under +Roman Sway</span></span>, p. 242; Merivale, viii. +p. 239; Momms. <span class="tei tei-hi"><span style="font-style: italic">Rom. Prov.</span></span> ii. p. 264.</dd><dt class="tei tei-notelabel"><a id="note_1995" name="note_1995" href="#noteref_1995">1995.</a></dt><dd class="tei tei-notetext">Momms. ii. p. 263; D. Chrys. xxxii.; +Tac. <span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> iv. 81; Ael. Spart. <span class="tei tei-hi"><span style="font-style: italic">Hadr.</span></span> c. +12, 14; D. Cass. lxix. 11; Petron. 31, 68.</dd><dt class="tei tei-notelabel"><a id="note_1996" name="note_1996" href="#noteref_1996">1996.</a></dt><dd class="tei tei-notetext">D. Chrys. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> xxxii. § 57, 41, 51, +55; Pl. <span class="tei tei-hi"><span style="font-style: italic">Rep.</span></span> iii. 399; Arist. <span class="tei tei-hi"><span style="font-style: italic">Pol.</span></span> viii. 5.</dd><dt class="tei tei-notelabel"><a id="note_1997" name="note_1997" href="#noteref_1997">1997.</a></dt><dd class="tei tei-notetext">D. Chrys. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> xxxii. § 75.</dd><dt class="tei tei-notelabel"><a id="note_1998" name="note_1998" href="#noteref_1998">1998.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> § 31, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">οἷς μόνον δεῖ παραβάλλειν τὸν πολὺν ἄρτον</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_1999" name="note_1999" href="#noteref_1999">1999.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> § 40.</dd><dt class="tei tei-notelabel"><a id="note_2000" name="note_2000" href="#noteref_2000">2000.</a></dt><dd class="tei tei-notetext">See an excellent analysis of this +piece (vii.) in Mahaffy’s <span class="tei tei-hi"><span style="font-style: italic">Greek World +under Roman Sway</span></span>, pp. 277-288.</dd><dt class="tei tei-notelabel"><a id="note_2001" name="note_2001" href="#noteref_2001">2001.</a></dt><dd class="tei tei-notetext">D. Chrys. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> vii. § 34 sqq.</dd><dt class="tei tei-notelabel"><a id="note_2002" name="note_2002" href="#noteref_2002">2002.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> §§ 105-108.</dd><dt class="tei tei-notelabel"><a id="note_2003" name="note_2003" href="#noteref_2003">2003.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> §§ 82-89, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">αἱ γὰρ δὴ φιλοφρονήσεις καὶ χάριτες, ἐὰν σκοπῇ τις ὀρθῶς, οὐδὲν διαφέρουσιν +ἐράνων καὶ δανείων</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2004" name="note_2004" href="#noteref_2004">2004.</a></dt><dd class="tei tei-notetext">D. Chrys. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> vii. § 133; Musonius, +Stob. <span class="tei tei-hi"><span style="font-style: italic">Flor.</span></span> vi. 61; cf. on this +subject Denis, <span class="tei tei-hi"><span style="font-style: italic">Idées Morales</span></span>, etc. ii. p. +134.</dd><dt class="tei tei-notelabel"><a id="note_2005" name="note_2005" href="#noteref_2005">2005.</a></dt><dd class="tei tei-notetext">D. Chrys. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> vii. § 139.</dd><dt class="tei tei-notelabel"><a id="note_2006" name="note_2006" href="#noteref_2006">2006.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> x. § 13; xv. § 5; 6, 31; cf. +Juv. xiv. 16; Sen. <span class="tei tei-hi"><span style="font-style: italic">Ben.</span></span> iii. 21; <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> +47; cf. Denis, ii. 152; Boissier, <span class="tei tei-hi"><span style="font-style: italic">Rel. +Rom.</span></span> ii. p. 354.</dd><dt class="tei tei-notelabel"><a id="note_2007" name="note_2007" href="#noteref_2007">2007.</a></dt><dd class="tei tei-notetext">Cf. Newman’s <span class="tei tei-hi"><span style="font-style: italic">Politics of Aristotle</span></span>, +Introd. p. 144.</dd><dt class="tei tei-notelabel"><a id="note_2008" name="note_2008" href="#noteref_2008">2008.</a></dt><dd class="tei tei-notetext">D. Chrys. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> xv. § 31.</dd><dt class="tei tei-notelabel"><a id="note_2009" name="note_2009" href="#noteref_2009">2009.</a></dt><dd class="tei tei-notetext">D. Chrys. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> i. § 13; ii. §§ 75-77; +iii. § 39, 62, 107; iv. § 63; cf. Plin. +<span class="tei tei-hi"><span style="font-style: italic">Paneg.</span></span> 72, 80, 67; Sen. <span class="tei tei-hi"><span style="font-style: italic">De Clem.</span></span> i. 13, +§ 4; i. 19, § 2.</dd><dt class="tei tei-notelabel"><a id="note_2010" name="note_2010" href="#noteref_2010">2010.</a></dt><dd class="tei tei-notetext">D. Chrys. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> i. § 79; cf. iii. §§ 5, 6.</dd><dt class="tei tei-notelabel"><a id="note_2011" name="note_2011" href="#noteref_2011">2011.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> i. § 52.</dd><dt class="tei tei-notelabel"><a id="note_2012" name="note_2012" href="#noteref_2012">2012.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> § 56.</dd><dt class="tei tei-notelabel"><a id="note_2013" name="note_2013" href="#noteref_2013">2013.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> § 66.</dd><dt class="tei tei-notelabel"><a id="note_2014" name="note_2014" href="#noteref_2014">2014.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> iv. § 39.</dd><dt class="tei tei-notelabel"><a id="note_2015" name="note_2015" href="#noteref_2015">2015.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> iii. §§ 51, 62, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">τὸ ἄρχειν οὐδαμῶς ῥᾴθυμον ἀλλ’ ἐπίπονον κτλ.</span></span></dd><dt class="tei tei-notelabel"><a id="note_2016" name="note_2016" href="#noteref_2016">2016.</a></dt><dd class="tei tei-notetext">D. Chrys. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> iii. §§ 38, 88, 107.</dd><dt class="tei tei-notelabel"><a id="note_2017" name="note_2017" href="#noteref_2017">2017.</a></dt><dd class="tei tei-notetext">Sueton. <span class="tei tei-hi"><span style="font-style: italic">Dom.</span></span> xxxiii.; <span class="tei tei-hi"><span style="font-style: italic">Calig.</span></span> lx. +abolendam Caesarum memoriam ac diruenda +templa censuerunt; cf. <span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> +698, 699, 767, where the names of +Caligula and Domitian have been +erased.</dd><dt class="tei tei-notelabel"><a id="note_2018" name="note_2018" href="#noteref_2018">2018.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Nov. Valent.</span></span> tit. viii.; <span class="tei tei-hi"><span style="font-style: italic">Leg. Anthem.</span></span> +tit. i.; <span class="tei tei-hi"><span style="font-style: italic">Nov. Mart.</span></span> ii.</dd><dt class="tei tei-notelabel"><a id="note_2019" name="note_2019" href="#noteref_2019">2019.</a></dt><dd class="tei tei-notetext">D. Chrys. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> vii. § 135, where the +gods of pure wedlock are appealed to +against vagrant vice.</dd><dt class="tei tei-notelabel"><a id="note_2020" name="note_2020" href="#noteref_2020">2020.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xii. § 20.</dd><dt class="tei tei-notelabel"><a id="note_2021" name="note_2021" href="#noteref_2021">2021.</a></dt><dd class="tei tei-notetext">D. Chrys. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> xii. § 26.</dd><dt class="tei tei-notelabel"><a id="note_2022" name="note_2022" href="#noteref_2022">2022.</a></dt><dd class="tei tei-notetext">Luc. <span class="tei tei-hi"><span style="font-style: italic">De Sacrif.</span></span> 11, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">οἴονται ὁρᾶν ... αὐτὸν τὸν Κρόνου καὶ Ῥέας εἰς τὴν γῆν +ὑπὸ Φειδίου μετῳκισμένον καὶ τὴν Πισαίων ἐρημίαν ἐπισκοπεῖν +κεκελευσμένον</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2023" name="note_2023" href="#noteref_2023">2023.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> xii. § 51, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">άνθρώπων δέ, ὃς ἂν ῃ παντελῶς ἐπίπονὰς τὴν ψυχήν, +πολλὰς ἀπαντλήσας ξυμφορὰς καὶ λύπας ἐν τῷ βίῳ ... +καὶ ὃς δοκεῖ μοι κατεναντίον στὰς τῆσδε τῆς εἰκόνος ἐκλαθέσθαι +πάντων ὅσα ἐν ἀνθρωπίνῳ βίῳ δεινὰ καὶ χαλεπὰ +γίγνεται παθεῖν.</span></span></dd><dt class="tei tei-notelabel"><a id="note_2024" name="note_2024" href="#noteref_2024">2024.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> xii. §§ 27, 28, 33, 42; cf. Sen. +<span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 117, § 6, omnibus insita de dis +opinio est.</dd><dt class="tei tei-notelabel"><a id="note_2025" name="note_2025" href="#noteref_2025">2025.</a></dt><dd class="tei tei-notetext">D. Chrys. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> xii. §§ 42, 43.</dd><dt class="tei tei-notelabel"><a id="note_2026" name="note_2026" href="#noteref_2026">2026.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> § 61, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ὥσπερ νήπιοι παῖδες πατρὸς ἢ μητρὸς ἀπεσπασμένοι ... +ὀρέγουσι χεῖρας οὐ παροῦσι πολλάκις ὀνειρώττοντες κτλ.</span></span></dd><dt class="tei tei-notelabel"><a id="note_2027" name="note_2027" href="#noteref_2027">2027.</a></dt><dd class="tei tei-notetext">D. Chrys. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> xii. § 62.</dd><dt class="tei tei-notelabel"><a id="note_2028" name="note_2028" href="#noteref_2028">2028.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> § 56.</dd><dt class="tei tei-notelabel"><a id="note_2029" name="note_2029" href="#noteref_2029">2029.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> § 61; cf. Plut. <span class="tei tei-hi"><span style="font-style: italic">De Is. et Osir.</span></span> +lxxi., lxxii., lxxvi.; Philostr. <span class="tei tei-hi"><span style="font-style: italic">Apoll. +Tyan.</span></span> vi. 19; Max. Tyr. <span class="tei tei-hi"><span style="font-style: italic">Diss.</span></span> viii. +§ 5.</dd><dt class="tei tei-notelabel"><a id="note_2030" name="note_2030" href="#noteref_2030">2030.</a></dt><dd class="tei tei-notetext">D. Chrys. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> xii. § 59, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">νοῦν γὰρ καὶ φρόνησιν αὐτὴν καθ’ αὑτὴν οὔτε τις πλάστης +οὔτε τις γραφεὺς εἰκάσαι δυνατὸς ἔσται</span></span>: Plut. <span class="tei tei-hi"><span style="font-style: italic">De Is.</span></span> lxxix.</dd><dt class="tei tei-notelabel"><a id="note_2031" name="note_2031" href="#noteref_2031">2031.</a></dt><dd class="tei tei-notetext">Cf. Max. Tyr. <span class="tei tei-hi"><span style="font-style: italic">Diss.</span></span> viii. § 3, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">τὸ μὲν Ἑλληνικὸν τιμᾶν τοὺς θεοὺς ἐνομίσε τῶν ἐν γῇ καλλίστοις, +ὕλῃ μὲν καθαρᾷμορφῇ δὲ ἀνθρωπίνῃ τέχνῃ δὲ ἀκριβεῖ</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2032" name="note_2032" href="#noteref_2032">2032.</a></dt><dd class="tei tei-notetext">D. Chrys. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> xii. § 78.</dd><dt class="tei tei-notelabel"><a id="note_2033" name="note_2033" href="#noteref_2033">2033.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> §§ 74, 75.</dd><dt class="tei tei-notelabel"><a id="note_2034" name="note_2034" href="#noteref_2034">2034.</a></dt><dd class="tei tei-notetext">Friedl. <span class="tei tei-hi"><span style="font-style: italic">Sittengesch.</span></span> iii. pp. 430, 435; cf. Thiersch, <span class="tei tei-hi"><span style="font-style: italic">Politik u. Phil. in ihrem +Verhältn. zur Religion</span></span>, p. 9.</dd><dt class="tei tei-notelabel"><a id="note_2035" name="note_2035" href="#noteref_2035">2035.</a></dt><dd class="tei tei-notetext">Thiersch, <span class="tei tei-hi"><span style="font-style: italic">Politik und Philosophie +in ihrem Verhältniss zur Religion</span></span>, pp. +14, 15.</dd><dt class="tei tei-notelabel"><a id="note_2036" name="note_2036" href="#noteref_2036">2036.</a></dt><dd class="tei tei-notetext">Réville, <span class="tei tei-hi"><span style="font-style: italic">Rel. unter den Sev.</span></span> p. 81.</dd><dt class="tei tei-notelabel"><a id="note_2037" name="note_2037" href="#noteref_2037">2037.</a></dt><dd class="tei tei-notetext">Lamprid. <span class="tei tei-hi"><span style="font-style: italic">Commodus</span></span>, c. 9.</dd><dt class="tei tei-notelabel"><a id="note_2038" name="note_2038" href="#noteref_2038">2038.</a></dt><dd class="tei tei-notetext">Apul. <span class="tei tei-hi"><span style="font-style: italic">Met.</span></span> xi. c. 11, 22.</dd><dt class="tei tei-notelabel"><a id="note_2039" name="note_2039" href="#noteref_2039">2039.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 186, 193, 228 sqq., 275, +1637, 1580, 5873, 5879, 5887, 1993.</dd><dt class="tei tei-notelabel"><a id="note_2040" name="note_2040" href="#noteref_2040">2040.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> vi. 110, 111.</dd><dt class="tei tei-notelabel"><a id="note_2041" name="note_2041" href="#noteref_2041">2041.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 6628 (fontis), 4922 +(castrorum), 1704 (legionis), 1812 +(Neronis), 3953 (Hadriani).</dd><dt class="tei tei-notelabel"><a id="note_2042" name="note_2042" href="#noteref_2042">2042.</a></dt><dd class="tei tei-notetext">Lamprid. <span class="tei tei-hi"><span style="font-style: italic">Alex. Sev.</span></span> c. 29; Spart. +<span class="tei tei-hi"><span style="font-style: italic">Hadr.</span></span> 14, § 5; Luc. <span class="tei tei-hi"><span style="font-style: italic">Peregr.</span></span> c. 29; +Friedl. <span class="tei tei-hi"><span style="font-style: italic">Sittengesch.</span></span> iii. pp. 454-456. +Thiersch, <span class="tei tei-hi"><span style="font-style: italic">Pol. u. Phil. in Verhältn. +zur Rel.</span></span> p. 10.</dd><dt class="tei tei-notelabel"><a id="note_2043" name="note_2043" href="#noteref_2043">2043.</a></dt><dd class="tei tei-notetext">Luc. <span class="tei tei-hi"><span style="font-style: italic">Alex.</span></span> 19; Friedl. <span class="tei tei-hi"><span style="font-style: italic">Sitteng.</span></span> +iii. p. 470; Thiersch, p. 19.</dd><dt class="tei tei-notelabel"><a id="note_2044" name="note_2044" href="#noteref_2044">2044.</a></dt><dd class="tei tei-notetext">Luc. <span class="tei tei-hi"><span style="font-style: italic">Deor. Conc.</span></span> 12, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἀλλὰ ἤδη πᾶς λίθος καὶ πᾶς βωμὸς ... χρησμῳδεῖ</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2045" name="note_2045" href="#noteref_2045">2045.</a></dt><dd class="tei tei-notetext">Friedl. <span class="tei tei-hi"><span style="font-style: italic">Sitteng.</span></span> iii. pp 474-478; +Wolff, <span class="tei tei-hi"><span style="font-style: italic">De Nov. Orac. Aetate</span></span>, p. 29 sq.</dd><dt class="tei tei-notelabel"><a id="note_2046" name="note_2046" href="#noteref_2046">2046.</a></dt><dd class="tei tei-notetext">Petron. <span class="tei tei-hi"><span style="font-style: italic">Sat.</span></span> 61, 62.</dd><dt class="tei tei-notelabel"><a id="note_2047" name="note_2047" href="#noteref_2047">2047.</a></dt><dd class="tei tei-notetext">Philostr. <span class="tei tei-hi"><span style="font-style: italic">Apoll. Tyan.</span></span> v. 12; iv. +5; iv. 10; vii. 5.</dd><dt class="tei tei-notelabel"><a id="note_2048" name="note_2048" href="#noteref_2048">2048.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> xii. 3070, 4316; viii. 9195; +viii. 4578, Jovi, Junoni, Minervae, Soli +Mithrae, Herculi, Marti, Genio loci, +Diis, Deabusque omnibus; cf. viii. +4578; vi. 504.</dd><dt class="tei tei-notelabel"><a id="note_2049" name="note_2049" href="#noteref_2049">2049.</a></dt><dd class="tei tei-notetext">Luc. <span class="tei tei-hi"><span style="font-style: italic">Jup. Trag.</span></span> 8, 9; <span class="tei tei-hi"><span style="font-style: italic">Deor. Conc.</span></span> +8 sqq.</dd><dt class="tei tei-notelabel"><a id="note_2050" name="note_2050" href="#noteref_2050">2050.</a></dt><dd class="tei tei-notetext">Philostr. <span class="tei tei-hi"><span style="font-style: italic">Apoll. T.</span></span> vi. 40; Baumgart, +<span class="tei tei-hi"><span style="font-style: italic">Aristides als Repräsentant der +Soph. Rhet.</span></span> pp. 62, 84; cf. Apul. <span class="tei tei-hi"><span style="font-style: italic">Met.</span></span> +xi. c. 5; Macrob. <span class="tei tei-hi"><span style="font-style: italic">Sat.</span></span> i. 17.</dd><dt class="tei tei-notelabel"><a id="note_2051" name="note_2051" href="#noteref_2051">2051.</a></dt><dd class="tei tei-notetext">Apul. <span class="tei tei-hi"><span style="font-style: italic">Met.</span></span> xi. cc. 3-6.</dd><dt class="tei tei-notelabel"><a id="note_2052" name="note_2052" href="#noteref_2052">2052.</a></dt><dd class="tei tei-notetext">Lamprid. <span class="tei tei-hi"><span style="font-style: italic">Alex. Sev.</span></span> c. 29.</dd><dt class="tei tei-notelabel"><a id="note_2053" name="note_2053" href="#noteref_2053">2053.</a></dt><dd class="tei tei-notetext">Apul. <span class="tei tei-hi"><span style="font-style: italic">Apol.</span></span> c. 64 (536), totius +naturae causa et ratio, summus animi +genitor, aeternus animantum sospitator +... neque tempore neque loco neque +vice ulla comprehensus, nemini effabilis; +cf. <span class="tei tei-hi"><span style="font-style: italic">Met.</span></span> xi. c. 25; Denis, <span class="tei tei-hi"><span style="font-style: italic">Hist. +des Idées Morales</span></span>, ii. p. 264.</dd><dt class="tei tei-notelabel"><a id="note_2054" name="note_2054" href="#noteref_2054">2054.</a></dt><dd class="tei tei-notetext">Thiersch, <span class="tei tei-hi"><span style="font-style: italic">Pol. u. Phil. in ihrem +Verhältn. zur Rel.</span></span> p. 21, man nennt den +Marcus einen Stoiker.... Aber +seine Dogmatik und seine ganze Seelenbestimmung +gehört schon weit mehr +dem Neoplatonismus an. Cf. Bussell, +<span class="tei tei-hi"><span style="font-style: italic">School of Plato</span></span>, pp. 278-290.</dd><dt class="tei tei-notelabel"><a id="note_2055" name="note_2055" href="#noteref_2055">2055.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">De Ben.</span></span> iv. 7.</dd><dt class="tei tei-notelabel"><a id="note_2056" name="note_2056" href="#noteref_2056">2056.</a></dt><dd class="tei tei-notetext">Zeller, <span class="tei tei-hi"><span style="font-style: italic">Phil. der Griech.</span></span> iii. 1, p. 649. +Cf. Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 10, § 5; <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 73, § 16; <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> +41, § 2; <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 63, § 7; <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 83, § 1; <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> +95, § 50; <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 102, § 28, nulla serenum +umbra turbabit; <span class="tei tei-hi"><span style="font-style: italic">De Prov.</span></span> iv. 7; <span class="tei tei-hi"><span style="font-style: italic">De +Ira</span></span>, ii. 27; <span class="tei tei-hi"><span style="font-style: italic">De Clem.</span></span> i. 7; <span class="tei tei-hi"><span style="font-style: italic">De Ben.</span></span> 1. +29.</dd><dt class="tei tei-notelabel"><a id="note_2057" name="note_2057" href="#noteref_2057">2057.</a></dt><dd class="tei tei-notetext">Epict. i. 9, § 7, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">τὸ δὲ τὸν θεὸν ποιητὴν ἔχειν καὶ πατέρα καὶ κηδεμόνα, +οὐκέτι ἡμᾶς ἐξαιρήσεται λυπῶν καὶ φόβων</span></span>: cf. i. 3, § 3; Denis, <span class="tei tei-hi"><span style="font-style: italic">Hist. des +Idées Morales</span></span>, ii. p. 241.</dd><dt class="tei tei-notelabel"><a id="note_2058" name="note_2058" href="#noteref_2058">2058.</a></dt><dd class="tei tei-notetext">Zeller, <span class="tei tei-hi"><span style="font-style: italic">Phil. der Griech.</span></span> iii. 1, pp. +179, 184.</dd><dt class="tei tei-notelabel"><a id="note_2059" name="note_2059" href="#noteref_2059">2059.</a></dt><dd class="tei tei-notetext">James, <span class="tei tei-hi"><span style="font-style: italic">Varieties of Religious Belief</span></span>, +pp. 511, 512.</dd><dt class="tei tei-notelabel"><a id="note_2060" name="note_2060" href="#noteref_2060">2060.</a></dt><dd class="tei tei-notetext">Bussell, <span class="tei tei-hi"><span style="font-style: italic">School of Plato</span></span>, p. 296.</dd><dt class="tei tei-notelabel"><a id="note_2061" name="note_2061" href="#noteref_2061">2061.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 41, § 2, sacer intra nos +spiritus sedet.</dd><dt class="tei tei-notelabel"><a id="note_2062" name="note_2062" href="#noteref_2062">2062.</a></dt><dd class="tei tei-notetext">Yet cf. Zeller, iii. 1, p. 649, der göttliche +Beistand, welchen er verlangt, ist +kein übernatürlicher. Seneca had +broken away unconsciously from the +old Stoic idea of God, more than Zeller +will admit, or his words have no +meaning.</dd><dt class="tei tei-notelabel"><a id="note_2063" name="note_2063" href="#noteref_2063">2063.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 95, §§ 51, 52.</dd><dt class="tei tei-notelabel"><a id="note_2064" name="note_2064" href="#noteref_2064">2064.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 107, § 9; Epict. <span class="tei tei-hi"><span style="font-style: italic">Diss.</span></span> iii. 24.</dd><dt class="tei tei-notelabel"><a id="note_2065" name="note_2065" href="#noteref_2065">2065.</a></dt><dd class="tei tei-notetext">Epict. <span class="tei tei-hi"><span style="font-style: italic">Diss.</span></span> iii. 20, § 11, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">κακὸς γείτων; Αὑτῷ· ἀλλ’ ἐμοὶ ἀγαθός· γυμνάζει μου τὸ εὔγνωμον, + τὸ ἐπιεικές</span></span>: iv. +1, § 89; M. Aurel. vi. 44.</dd><dt class="tei tei-notelabel"><a id="note_2066" name="note_2066" href="#noteref_2066">2066.</a></dt><dd class="tei tei-notetext"><a name="Note393-5" id="Note393-5" class="tei tei-anchor"></a>Epict. i. 16, § 20, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">τί γὰρ ἄλλο δύναμαι γέρων χωλὸς εἰ μὴ ὑμνεῖν τὸν θεόν; κτλ.</span></span></dd><dt class="tei tei-notelabel"><a id="note_2067" name="note_2067" href="#noteref_2067">2067.</a></dt><dd class="tei tei-notetext">M. Aurel. iv. 23.</dd><dt class="tei tei-notelabel"><a id="note_2068" name="note_2068" href="#noteref_2068">2068.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> ix. 40; Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 10, § 5.</dd><dt class="tei tei-notelabel"><a id="note_2069" name="note_2069" href="#noteref_2069">2069.</a></dt><dd class="tei tei-notetext">Philostr. <span class="tei tei-hi"><span style="font-style: italic">Apoll. Tyan.</span></span> iv. 40, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ὦδε εὔχομαι, ὦ θεοί, δοίετέ μοι τὰ ὀφειλόμενα</span></span>. +Max. Tyr. <span class="tei tei-hi"><span style="font-style: italic">Diss.</span></span> xi. 8, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἀλλὰ σὺ μὲν ἠγεῖ τὴν τοῦ φιλοσόφου εὐχὴν αἴτησιν εἶναι τῶν οὐ παρόντων· + ἐγὼ δὲ ὁμιλίαν καὶ διάλεκτον πρὸς τοὺς θεοὺς περὶ τῶν παρόντων + καὶ ἐπίδειξιν τῆς ἀρητῆς</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2070" name="note_2070" href="#noteref_2070">2070.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Frag.</span></span> preserved in S. Aug. <span class="tei tei-hi"><span style="font-style: italic">De Civ. +Dei</span></span>, vi. 10.</dd><dt class="tei tei-notelabel"><a id="note_2071" name="note_2071" href="#noteref_2071">2071.</a></dt><dd class="tei tei-notetext">D. Chrys. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> xii. § 24 (412 R); +Max. Tyr. <span class="tei tei-hi"><span style="font-style: italic">Diss.</span></span> viii. 10.</dd><dt class="tei tei-notelabel"><a id="note_2072" name="note_2072" href="#noteref_2072">2072.</a></dt><dd class="tei tei-notetext">Max. Tyr. <span class="tei tei-hi"><span style="font-style: italic">Diss.</span></span> viii. §§ 5-10; +Philostr. <span class="tei tei-hi"><span style="font-style: italic">Apoll. Tyan.</span></span> vi. 19.</dd><dt class="tei tei-notelabel"><a id="note_2073" name="note_2073" href="#noteref_2073">2073.</a></dt><dd class="tei tei-notetext">Max. Tyr. viii. 10, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">οὐ νεμεσῶ τῆς διαφωνίας, ἴστωσαν μόνον, ἐράτωσαν μόνον, + μνημονευέτωσαν μόνον</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2074" name="note_2074" href="#noteref_2074">2074.</a></dt><dd class="tei tei-notetext">Zeller, <span class="tei tei-hi"><span style="font-style: italic">Phil. der Griech.</span></span> iii. 1, p. +299 sqq.; S. Aug. <span class="tei tei-hi"><span style="font-style: italic">De Civ. Dei</span></span>, vi. 5.</dd><dt class="tei tei-notelabel"><a id="note_2075" name="note_2075" href="#noteref_2075">2075.</a></dt><dd class="tei tei-notetext">Mommsen, <span class="tei tei-hi"><span style="font-style: italic">Hist. of Rome</span></span>, i. p. 183 +(Tr.); Preller, <span class="tei tei-hi"><span style="font-style: italic">Rom. Myth.</span></span> p. 2.</dd><dt class="tei tei-notelabel"><a id="note_2076" name="note_2076" href="#noteref_2076">2076.</a></dt><dd class="tei tei-notetext">Zeller, <span class="tei tei-hi"><span style="font-style: italic">Phil. der Griech.</span></span> iii. 1, pp. +18-20.</dd><dt class="tei tei-notelabel"><a id="note_2077" name="note_2077" href="#noteref_2077">2077.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 117, §§ 19-30; Epict. <span class="tei tei-hi"><span style="font-style: italic">Diss.</span></span> +i. 17; M. Aurel. vii. 67. But cf. viii. +13; xii. 14; viii. 3.</dd><dt class="tei tei-notelabel"><a id="note_2078" name="note_2078" href="#noteref_2078">2078.</a></dt><dd class="tei tei-notetext">Luc. <span class="tei tei-hi"><span style="font-style: italic">Hermot.</span></span> c. 25, 34, 37 sqq.</dd><dt class="tei tei-notelabel"><a id="note_2079" name="note_2079" href="#noteref_2079">2079.</a></dt><dd class="tei tei-notetext">Überweg, <span class="tei tei-hi"><span style="font-style: italic">Hist. Phil.</span></span> i. p. 232; +Zeller, <span class="tei tei-hi"><span style="font-style: italic">Phil. der Griech.</span></span> iii. 2, p. 83; +Thiersch, <span class="tei tei-hi"><span style="font-style: italic">Politik u. Phil.</span></span> etc., pp. 15, 16.</dd><dt class="tei tei-notelabel"><a id="note_2080" name="note_2080" href="#noteref_2080">2080.</a></dt><dd class="tei tei-notetext">Flav. Vop. <span class="tei tei-hi"><span style="font-style: italic">Vit. + </span><a name="corr397" id="corr397" class="tei tei-anchor"></a><span class="tei tei-corr"><span style="font-style: italic">Saturn.</span></span></span> c. 8, § 2, +illic qui Serapem colunt Christiani +sunt, et devoti sunt Serapi, qui se +Christi episcopos dicunt, etc.</dd><dt class="tei tei-notelabel"><a id="note_2081" name="note_2081" href="#noteref_2081">2081.</a></dt><dd class="tei tei-notetext">Max. Tyr. <span class="tei tei-hi"><span style="font-style: italic">Diss.</span></span> xiv. 8, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἦ γὰρ ἂν τῷ διὰ μέσου πολλῷ τὸ θνητὸν πρὸς τὸ ἀθάνατον + διετειχίσθη τῆς οὐρανίου ἐπόψεώς τε καὶ ὁμιλίας ὅτι + μὴ τῆς δαιμονίου ταύτης φύσεως, κτλ.</span></span> Cf. xvi. 9.</dd><dt class="tei tei-notelabel"><a id="note_2082" name="note_2082" href="#noteref_2082">2082.</a></dt><dd class="tei tei-notetext">Macrob. <span class="tei tei-hi"><span style="font-style: italic">Som. Scip.</span></span> i. 8; ii. 17.</dd><dt class="tei tei-notelabel"><a id="note_2083" name="note_2083" href="#noteref_2083">2083.</a></dt><dd class="tei tei-notetext">Zeller, <span class="tei tei-hi"><span style="font-style: italic">Phil. der Griech.</span></span> iii. 2, pp. 57-62.</dd><dt class="tei tei-notelabel"><a id="note_2084" name="note_2084" href="#noteref_2084">2084.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Nat. Q.</span></span> vii. 32, 2, Pythagorica +illa invidiosa turbae schola praeceptorem +non invenit.</dd><dt class="tei tei-notelabel"><a id="note_2085" name="note_2085" href="#noteref_2085">2085.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 49, § 2; 108, § 17.</dd><dt class="tei tei-notelabel"><a id="note_2086" name="note_2086" href="#noteref_2086">2086.</a></dt><dd class="tei tei-notetext">Zeller, iii. 2, p. 85.</dd><dt class="tei tei-notelabel"><a id="note_2087" name="note_2087" href="#noteref_2087">2087.</a></dt><dd class="tei tei-notetext">Überweg, <span class="tei tei-hi"><span style="font-style: italic">Hist. Phil.</span></span> i. p. 228; cf. +Hatch, <span class="tei tei-hi"><span style="font-style: italic">Hibbert Lec.</span></span> p. 148.</dd><dt class="tei tei-notelabel"><a id="note_2088" name="note_2088" href="#noteref_2088">2088.</a></dt><dd class="tei tei-notetext">Überweg, <span class="tei tei-hi"><span style="font-style: italic">Hist. Phil.</span></span> i. p. 252; cf. +Eunapius, <span class="tei tei-hi"><span style="font-style: italic">Vit. Iambl.</span></span></dd><dt class="tei tei-notelabel"><a id="note_2089" name="note_2089" href="#noteref_2089">2089.</a></dt><dd class="tei tei-notetext">Philostr. <span class="tei tei-hi"><span style="font-style: italic">Apoll. Tyan.</span></span> i. 3, 1; cf. +Ael. Spart. <span class="tei tei-hi"><span style="font-style: italic">Vit. Sev.</span></span> 18.</dd><dt class="tei tei-notelabel"><a id="note_2090" name="note_2090" href="#noteref_2090">2090.</a></dt><dd class="tei tei-notetext">Philostr. <span class="tei tei-hi"><span style="font-style: italic">Apoll. Tyan.</span></span> i. 7.</dd><dt class="tei tei-notelabel"><a id="note_2091" name="note_2091" href="#noteref_2091">2091.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> ii. 38.</dd><dt class="tei tei-notelabel"><a id="note_2092" name="note_2092" href="#noteref_2092">2092.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> i. 11, § 16; i. 31; iv. 19, 20; +iv. 41.</dd><dt class="tei tei-notelabel"><a id="note_2093" name="note_2093" href="#noteref_2093">2093.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> iii. 41.</dd><dt class="tei tei-notelabel"><a id="note_2094" name="note_2094" href="#noteref_2094">2094.</a></dt><dd class="tei tei-notetext">Philostr. <span class="tei tei-hi"><span style="font-style: italic">Apoll. Tyan.</span></span> iv. 13; iv. +16.</dd><dt class="tei tei-notelabel"><a id="note_2095" name="note_2095" href="#noteref_2095">2095.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> iv. 1, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">λόγοι τε περὶ αὐτοῦ ἐφοίτων οἱ μὲν ἐκ τοῦ Κολοφῶνι +μαντείου κοινωνὸν τῆς ἑαυτοῦ σοφίας καὶ ἀτεχνῶς +σοφὸν τὸν ἄνδρα ᾄδοντες, οἱ δὲ ἐκ Διδύμων</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2096" name="note_2096" href="#noteref_2096">2096.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> iv. 41.</dd><dt class="tei tei-notelabel"><a id="note_2097" name="note_2097" href="#noteref_2097">2097.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> iii. 35, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">τὴν δὲ (ἔδραν ἀποδοτέον) ἐπ’ ἐκείνῃ θεοῖς, + οἱ τὰ μέρη αὐτοῦ κυβερνῶσι</span></span>: +cf. Max. Tyr. <span class="tei tei-hi"><span style="font-style: italic">Diss.</span></span> xiv. § 6 sqq.</dd><dt class="tei tei-notelabel"><a id="note_2098" name="note_2098" href="#noteref_2098">2098.</a></dt><dd class="tei tei-notetext">Philostr. <span class="tei tei-hi"><span style="font-style: italic">Apoll. Tyan.</span></span> ii. 37; vi. +11; vii. 26; Max. Tyr. <span class="tei tei-hi"><span style="font-style: italic">Diss.</span></span> xiii. § 5.</dd><dt class="tei tei-notelabel"><a id="note_2099" name="note_2099" href="#noteref_2099">2099.</a></dt><dd class="tei tei-notetext">Philostr. <span class="tei tei-hi"><span style="font-style: italic">Apoll. Tyan.</span></span> vi. 10; iv. +40; v. 12; iv. 18; iv. 44.</dd><dt class="tei tei-notelabel"><a id="note_2100" name="note_2100" href="#noteref_2100">2100.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> iv. 13; iii. 25.</dd><dt class="tei tei-notelabel"><a id="note_2101" name="note_2101" href="#noteref_2101">2101.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> vi. 19.</dd><dt class="tei tei-notelabel"><a id="note_2102" name="note_2102" href="#noteref_2102">2102.</a></dt><dd class="tei tei-notetext">Philostr. <span class="tei tei-hi"><span style="font-style: italic">Apoll. Tyan.</span></span> iv. 40.</dd><dt class="tei tei-notelabel"><a id="note_2103" name="note_2103" href="#noteref_2103">2103.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> iv. 22; iv. 41; v. 26.</dd><dt class="tei tei-notelabel"><a id="note_2104" name="note_2104" href="#noteref_2104">2104.</a></dt><dd class="tei tei-notetext">Gréard, <span class="tei tei-hi"><span style="font-style: italic">De la Morale de Plutarch</span></span>, +p. 32; Volkmann, <span class="tei tei-hi"><span style="font-style: italic">Leben</span></span>, etc. p. 37.</dd><dt class="tei tei-notelabel"><a id="note_2105" name="note_2105" href="#noteref_2105">2105.</a></dt><dd class="tei tei-notetext">For the apocryphal accounts, <span class="tei tei-hi"><span style="font-style: italic">v.</span></span> +Gréard, p. 3 sqq.</dd><dt class="tei tei-notelabel"><a id="note_2106" name="note_2106" href="#noteref_2106">2106.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Vit. Anton.</span></span> c. 68, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ὁ γοῦν πρόπαππος ἡμῶν Νίκαρχος διηγεῖτο κτλ.</span></span>: Volkmann, +p. 21.</dd><dt class="tei tei-notelabel"><a id="note_2107" name="note_2107" href="#noteref_2107">2107.</a></dt><dd class="tei tei-notetext">Plut. + <span class="tei tei-hi"><span style="font-style: italic">De </span><span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ΕΙ</span></span><span style="font-style: italic"> ap. Delph.</span></span> c. 1; cf. 17; +<span class="tei tei-hi"><span style="font-style: italic">Vit. Themist.</span></span> c. 32; <span class="tei tei-hi"><span style="font-style: italic">Sympos.</span></span> iii. 1, +§ 1; ix. 14, § 2; ix. 14, § 7; i. 9; +Eunap. <span class="tei tei-hi"><span style="font-style: italic">Vit. Soph. Prooem.</span></span> 5, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἐν οἷς Ἀμμώνιός τε ἦν Πλουτάρχου τοῦ θειοτάτου γεγονὼς διδάσκαλος</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2108" name="note_2108" href="#noteref_2108">2108.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Sympos.</span></span> v. 5, § 1, <span class="tei tei-hi"><span style="font-style: italic">Vit. Agesil.</span></span> c. +19; Volkmann, pp. 34, 63.</dd><dt class="tei tei-notelabel"><a id="note_2109" name="note_2109" href="#noteref_2109">2109.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Praec. Ger. Reipub.</span></span> c. 20.</dd><dt class="tei tei-notelabel"><a id="note_2110" name="note_2110" href="#noteref_2110">2110.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Sympos.</span></span> viii. 7, § 1, + <span class="tei tei-hi"><span style="font-style: italic">Vit. Dem.</span></span> c. +2. In this passage he says, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">οὐ σχολῆς οὔσης γυμάζεσθαι περὶ τὴν Ῥωμαικὴν διάλεκτον ὑπὸ χρειῶν πολιτικῶν ... +ὀψέ ποτε καὶ πόρρω τῆς ἡλικίας ἠρξάμεθα Ῥωμαικοῖς γράμμασιν ἐντυγχάνειν</span></span>. Cf. +<span class="tei tei-hi"><span style="font-style: italic">Frat. Am.</span></span> 4.</dd><dt class="tei tei-notelabel"><a id="note_2111" name="note_2111" href="#noteref_2111">2111.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Dom.</span></span> c. xx.; Spart. <span class="tei tei-hi"><span style="font-style: italic">Vit. Hadr.</span></span> +c. 16, § 5, Aul. Gell. xii. 2; Luc. +<span class="tei tei-hi"><span style="font-style: italic">Lexiph.</span></span> c. 20; Friedl. <span class="tei tei-hi"><span style="font-style: italic">Sittengesch.</span></span> iii. +p. 278; Macé, <span class="tei tei-hi"><span style="font-style: italic">Suétone</span></span>, p. 96; Gréard, +<span class="tei tei-hi"><span style="font-style: italic">Morale de Plut.</span></span> p. 33; cf. Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> +114, § 13, multi ex alieno seculo petunt +verba: duodecim tabulas loquuntur.</dd><dt class="tei tei-notelabel"><a id="note_2112" name="note_2112" href="#noteref_2112">2112.</a></dt><dd class="tei tei-notetext">Friedl. <span class="tei tei-hi"><span style="font-style: italic">Sittengesch.</span></span> iii. p. 360.</dd><dt class="tei tei-notelabel"><a id="note_2113" name="note_2113" href="#noteref_2113">2113.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">De Curios.</span></span> c. 15, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἐμοῦ ποτε ἐν Ῥώμῃ διαλεγομένου Ῥούστικος ἐκεῖνος ὃν +ἀπέκτεινε Δομιτιανὸς ... ἠκροᾶτο κτλ.</span></span></dd><dt class="tei tei-notelabel"><a id="note_2114" name="note_2114" href="#noteref_2114">2114.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">De Tranq.</span></span> c. 1; + <span class="tei tei-hi"><span style="font-style: italic">Sympos.</span></span> i. +9; v. 7, § 10; viii. 1; <span class="tei tei-hi"><span style="font-style: italic">De Cohib. Ira</span></span>, +c. 1; <span class="tei tei-hi"><span style="font-style: italic">Sympos.</span></span> ii. 3; i. 5; cf. Plin. +<span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> i. 9; iv. 5; <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> i. 13; iv. 4; +Tac. <span class="tei tei-hi"><span style="font-style: italic">Agr.</span></span> c. 2; cf. Suet. <span class="tei tei-hi"><span style="font-style: italic">Vesp.</span></span> c. xxii.</dd><dt class="tei tei-notelabel"><a id="note_2115" name="note_2115" href="#noteref_2115">2115.</a></dt><dd class="tei tei-notetext">For a description of this society, +see Mahaffy’s <span class="tei tei-hi"><span style="font-style: italic">Greek World under Rom. +Sway</span></span>, c. xliv.</dd><dt class="tei tei-notelabel"><a id="note_2116" name="note_2116" href="#noteref_2116">2116.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">Consol. ad Ux.</span></span> c. iv. x.; +<span class="tei tei-hi"><span style="font-style: italic">Conj. Praec.</span></span> c. xliv.</dd><dt class="tei tei-notelabel"><a id="note_2117" name="note_2117" href="#noteref_2117">2117.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">Praec. Ger. Reipub.</span></span> c. 15; +cf. <span class="tei tei-hi"><span style="font-style: italic">Sympos.</span></span> vi. 8, § 1.</dd><dt class="tei tei-notelabel"><a id="note_2118" name="note_2118" href="#noteref_2118">2118.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">An Seni Sit Ger. Resp.</span></span> c. 17, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">οἶσθά με τῷ Πυθίῳ λειτουργοῦντα πολλὰς πυθιάδας</span></span>. + Suidas, <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">Πλούταρχος</span></span>: cf. +Volkmann, p. 91.</dd><dt class="tei tei-notelabel"><a id="note_2119" name="note_2119" href="#noteref_2119">2119.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Def. Orac.</span></span> c. v. viii.</dd><dt class="tei tei-notelabel"><a id="note_2120" name="note_2120" href="#noteref_2120">2120.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. ii.</dd><dt class="tei tei-notelabel"><a id="note_2121" name="note_2121" href="#noteref_2121">2121.</a></dt><dd class="tei tei-notetext">Trench, <span class="tei tei-hi"><span style="font-style: italic">Plutarch</span></span>, p. 22; Volkmann, +p. 58.</dd><dt class="tei tei-notelabel"><a id="note_2122" name="note_2122" href="#noteref_2122">2122.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">Sympos.</span></span> ii. 2, § 1 (Eleusis); +v. 8, § 1 (Athens); i. 10, § 1; ii. 1, +§ 1 (Patrae); iii. 1, § 1; iv. 4, § 1 +(Aedepsus), +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">χωρίον κατεσκευασμένον οἰκήσεσι ... μάλιστα δ’ ἀνθεῖ τὸ χωρίον +ἀκμάζοντος ἔαρος. πολλοὶ γὰρ άφικνοῦνται τὴν ὥραν αὐτόθι, +καὶ συνουσίας ποιοῦνται μετ’ ἀλλήλων ἐν ἀφθόνοις πᾶσι, +καὶ πλείστας περὶ λόγους ὑπὸ σχολῆς διατριβὰς ἔχουσι</span></span>: cf. Volkmann, +p. 57.</dd><dt class="tei tei-notelabel"><a id="note_2123" name="note_2123" href="#noteref_2123">2123.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Vit. Anton.</span></span> c. 28, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">διηγεῖτο γοῦν ἡμῶν τῷ πάππῳ Λαμπρίᾳ Φιλώτας +ὁ Ἀμφισσεὺς ἰατρὸς εἶναι μὲν ἐν Ἀλεξανδρεῖᾳ τότε μανθάνων τὴν τέχνην, κτλ.</span></span></dd><dt class="tei tei-notelabel"><a id="note_2124" name="note_2124" href="#noteref_2124">2124.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Sympos.</span></span> ii. 2, § 1; ix. 15, § 1; +viii. 6, § 5.</dd><dt class="tei tei-notelabel"><a id="note_2125" name="note_2125" href="#noteref_2125">2125.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Fr. Am.</span></span> c. 16.</dd><dt class="tei tei-notelabel"><a id="note_2126" name="note_2126" href="#noteref_2126">2126.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Sympos.</span></span> iv. 1, 1; iv. 4, 1; v. 10, +1; v. 5, 1.</dd><dt class="tei tei-notelabel"><a id="note_2127" name="note_2127" href="#noteref_2127">2127.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> ix. 4, § 1; Mahaffy, <span class="tei tei-hi"><span style="font-style: italic">Greek +World</span></span>, <span class="tei tei-hi"><span style="font-style: italic">etc.</span></span> p. 338.</dd><dt class="tei tei-notelabel"><a id="note_2128" name="note_2128" href="#noteref_2128">2128.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">Sympos.</span></span> viii. 2; viii. 7.</dd><dt class="tei tei-notelabel"><a id="note_2129" name="note_2129" href="#noteref_2129">2129.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Vit. Alex.</span></span> c. 1, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">οὔτε γὰρ ἱστορίας γράφομεν ἀλλὰ βίους οὔτε ταῖς ἐπιφανεστάταις + πράξεσι πάντως ἔνεστι δήλωσις ἀρετῆς ἢ κακίας</span></span>. + So <span class="tei tei-hi"><span style="font-style: italic">Vit. Nic.</span></span> c. 1, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">οὐ τὴν ἄχρηστον ἀθροίζων ἱστορίαν ἀλλὰ τὴν πρὸς κατανόησιν +ἤθους καὶ τρόπου παραδιδούς</span></span><a name="corr405" id="corr405" class="tei tei-anchor"></a><span class="tei tei-corr">.</span></dd><dt class="tei tei-notelabel"><a id="note_2130" name="note_2130" href="#noteref_2130">2130.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Vit. Pericl.</span></span> c. 12.</dd><dt class="tei tei-notelabel"><a id="note_2131" name="note_2131" href="#noteref_2131">2131.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Vit. Cat. Min.</span></span> c. 70.</dd><dt class="tei tei-notelabel"><a id="note_2132" name="note_2132" href="#noteref_2132">2132.</a></dt><dd class="tei tei-notetext">Gréard, <span class="tei tei-hi"><span style="font-style: italic">Morale de Plut.</span></span> pp. 36, +52, 67.</dd><dt class="tei tei-notelabel"><a id="note_2133" name="note_2133" href="#noteref_2133">2133.</a></dt><dd class="tei tei-notetext">Cf. A. Gell. xviii. 2.</dd><dt class="tei tei-notelabel"><a id="note_2134" name="note_2134" href="#noteref_2134">2134.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">De Tranq.</span></span> c. xx. + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἀνὴρ δὲ ἀγαθὸς οὐ πᾶσαν ἡμέραν ἑορτὴν ἡγεῖται; κτλ.</span></span> +</dd><dt class="tei tei-notelabel"><a id="note_2135" name="note_2135" href="#noteref_2135">2135.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 88, ad virtutem nihil +conferunt liberalia studia; cf. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 94, +95, § 41.</dd><dt class="tei tei-notelabel"><a id="note_2136" name="note_2136" href="#noteref_2136">2136.</a></dt><dd class="tei tei-notetext">M. Aurel. vii. 35; ix. 41; Epict. +<span class="tei tei-hi"><span style="font-style: italic">Frag.</span></span> lii.</dd><dt class="tei tei-notelabel"><a id="note_2137" name="note_2137" href="#noteref_2137">2137.</a></dt><dd class="tei tei-notetext">Zeller, <span class="tei tei-hi"><span style="font-style: italic">Phil. der Gr.</span></span> iii. 1, p. 720 n.</dd><dt class="tei tei-notelabel"><a id="note_2138" name="note_2138" href="#noteref_2138">2138.</a></dt><dd class="tei tei-notetext">A. Gell. i. 10; ii. 26; vii. 13; xii. +1; Philostr. <span class="tei tei-hi"><span style="font-style: italic">Apoll. Tyan.</span></span> iv. 20; v. +16.</dd><dt class="tei tei-notelabel"><a id="note_2139" name="note_2139" href="#noteref_2139">2139.</a></dt><dd class="tei tei-notetext">Oakesmith, + <span class="tei tei-hi"><span style="font-style: italic">Rel. of Plutarch</span></span>, p. <a name="corr407" id="corr407" class="tei tei-anchor"></a><span class="tei tei-corr">64.</span></dd><dt class="tei tei-notelabel"><a id="note_2140" name="note_2140" href="#noteref_2140">2140.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">Cic.</span></span> c. 4.</dd><dt class="tei tei-notelabel"><a id="note_2141" name="note_2141" href="#noteref_2141">2141.</a></dt><dd class="tei tei-notetext">Zeller, <span class="tei tei-hi"><span style="font-style: italic">Phil. der Gr.</span></span> iii. 1, p. 534, +in der Hauptsache die bedeutendsten +Philosophenschulen übereinstimmen, +etc.</dd><dt class="tei tei-notelabel"><a id="note_2142" name="note_2142" href="#noteref_2142">2142.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> p. 503.</dd><dt class="tei tei-notelabel"><a id="note_2143" name="note_2143" href="#noteref_2143">2143.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> iii. 2, pp. 144, 145.</dd><dt class="tei tei-notelabel"><a id="note_2144" name="note_2144" href="#noteref_2144">2144.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Nat. Qu.</span></span> vii. 32, 2; Academici +et veteres et minores nullum antistitem +reliquerunt.</dd><dt class="tei tei-notelabel"><a id="note_2145" name="note_2145" href="#noteref_2145">2145.</a></dt><dd class="tei tei-notetext">Epict. <span class="tei tei-hi"><span style="font-style: italic">Fr.</span></span> liii.</dd><dt class="tei tei-notelabel"><a id="note_2146" name="note_2146" href="#noteref_2146">2146.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Sympos.</span></span> vii. 1; <span class="tei tei-hi"><span style="font-style: italic">Consol. ad Apoll.</span></span> +xxxvi.</dd><dt class="tei tei-notelabel"><a id="note_2147" name="note_2147" href="#noteref_2147">2147.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">e.g.</span></span> + <span class="tei tei-hi"><span style="font-style: italic">De Gen. Socr.</span></span> xxii. sqq.; <span class="tei tei-hi"><span style="font-style: italic">De +Ser. Num. Vind.</span></span> xxii.</dd><dt class="tei tei-notelabel"><a id="note_2148" name="note_2148" href="#noteref_2148">2148.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Non posse Suav. vivi sec. Epic.</span></span> c. +ii. +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">τὰ γὰρ αἴσχιστα ῥήματα, βωμολοχίας, ληκυθισμούς, ἀλαζονείας, +ἡεταιρήσεις, ἀνδροφονίας ... συνάγοντες Ἀριστοτέλους +καὶ Σωκράτους καὶ Πυθαγόρου καὶ τίνος γὰρ οὐχὶ τῶν ἐπιφανῶν, +κατεσκέδασαν</span></span>: +<span class="tei tei-hi"><span style="font-style: italic">Adv. Col.</span></span> c. ii.</dd><dt class="tei tei-notelabel"><a id="note_2149" name="note_2149" href="#noteref_2149">2149.</a></dt><dd class="tei tei-notetext">Trench, <span class="tei tei-hi"><span style="font-style: italic">Plut.</span></span> p. 93.</dd><dt class="tei tei-notelabel"><a id="note_2150" name="note_2150" href="#noteref_2150">2150.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">De Virt. Mor.</span></span> c. vii. sqq.</dd><dt class="tei tei-notelabel"><a id="note_2151" name="note_2151" href="#noteref_2151">2151.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Adv. Stoicos</span></span>, c. x. +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἀλλὰ ὥσπερ ὁ πηχύν ἀπέχων ἐν θαλάσσῃ ἐπιφανείας +οὐδὲν ἥττον πνίγεται τοῦ καταδεδυκότος ὀργυιὰς πεντακοσίας, κτλ.</span></span> +Cf. Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> +66, § 10; Zeller, <span class="tei tei-hi"><span style="font-style: italic">Phil. der. Griech.</span></span> iii. +1, p. 230.</dd><dt class="tei tei-notelabel"><a id="note_2152" name="note_2152" href="#noteref_2152">2152.</a></dt><dd class="tei tei-notetext">M. Aurel. ix. 32; xii. 32; ix. 14; +xi. 1; vii. 1; vi. 46; ix. 14.</dd><dt class="tei tei-notelabel"><a id="note_2153" name="note_2153" href="#noteref_2153">2153.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Tranq.</span></span> c. iii., iv., xiv., xvii.; +<span class="tei tei-hi"><span style="font-style: italic">De Cup. Div.</span></span> iii., iv.; <span class="tei tei-hi"><span style="font-style: italic">De Exil.</span></span> v.; <span class="tei tei-hi"><span style="font-style: italic">De +Alex. Virt.</span></span> c. vi.; ad init.; Zeller, iii. +1. p. 281.</dd><dt class="tei tei-notelabel"><a id="note_2154" name="note_2154" href="#noteref_2154">2154.</a></dt><dd class="tei tei-notetext">Zeller, <span class="tei tei-hi"><span style="font-style: italic">Phil. der Gr.</span></span> iii. 1, p. 208; +cf. iii. 2, p. 163; Plut. <span class="tei tei-hi"><span style="font-style: italic">De Virt. Mor.</span></span> c. +viii.</dd><dt class="tei tei-notelabel"><a id="note_2155" name="note_2155" href="#noteref_2155">2155.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Virt. Mor.</span></span> l.c.</dd><dt class="tei tei-notelabel"><a id="note_2156" name="note_2156" href="#noteref_2156">2156.</a></dt><dd class="tei tei-notetext">Zeller. iii. 2, p. 154.</dd><dt class="tei tei-notelabel"><a id="note_2157" name="note_2157" href="#noteref_2157">2157.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Virt. Mor.</span></span> vii.</dd><dt class="tei tei-notelabel"><a id="note_2158" name="note_2158" href="#noteref_2158">2158.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> iv. sq.; <span class="tei tei-hi"><span style="font-style: italic">De Cur.</span></span> i.</dd><dt class="tei tei-notelabel"><a id="note_2159" name="note_2159" href="#noteref_2159">2159.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Virt. Mor.</span></span> vi.; Gréard, p. +78.</dd><dt class="tei tei-notelabel"><a id="note_2160" name="note_2160" href="#noteref_2160">2160.</a></dt><dd class="tei tei-notetext">Pl. <span class="tei tei-hi"><span style="font-style: italic">Phaed.</span></span> 82 <span class="tei tei-hi"><span style="font-size: 75%">B</span></span>; cf. Archer-Hind, +App. i. to <span class="tei tei-hi"><span style="font-style: italic">Phaed.</span></span></dd><dt class="tei tei-notelabel"><a id="note_2161" name="note_2161" href="#noteref_2161">2161.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">De Cohib. Ira</span></span>, i. ii.; <span class="tei tei-hi"><span style="font-style: italic">De +Prof. in Virt.</span></span> xiii. xi. iii.</dd><dt class="tei tei-notelabel"><a id="note_2162" name="note_2162" href="#noteref_2162">2162.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Prof.</span></span> iv.; <span class="tei tei-hi"><span style="font-style: italic">De Cohib. Ira</span></span>, ii.</dd><dt class="tei tei-notelabel"><a id="note_2163" name="note_2163" href="#noteref_2163">2163.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Prof.</span></span> xvii. +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἀλλ’ οἵ γε προκόπτοντες, οἷς ἤδη καθάπερ ἱεροῦ τινος +οἰκοδομήματος καὶ βασιλικοῦ τοῦ βίου κεκρότηται +χρυσέα κρηπὶς οὐδὲν εἰκῆ προσίενται τῶν γινομένων, κτλ.</span></span> +</dd><dt class="tei tei-notelabel"><a id="note_2164" name="note_2164" href="#noteref_2164">2164.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Adv. St.</span></span> iv. vii.</dd><dt class="tei tei-notelabel"><a id="note_2165" name="note_2165" href="#noteref_2165">2165.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Fato</span></span>, c. ix. (572). (Plut.?)</dd><dt class="tei tei-notelabel"><a id="note_2166" name="note_2166" href="#noteref_2166">2166.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. iv. v. +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">οὐ πάντα καθαρῶς οὐδὲ διαρρήδην ἡ εἱμαρμένη περιέχει, +ἀλλ’ ὅσα καθόλου</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2167" name="note_2167" href="#noteref_2167">2167.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. iv. +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">οὕτω καὶ ὁ τῆς φύσεως νόμος τὰ μὲν καθόλου συμπεριλαμβάνει +προηγουμένως, τὰ δὲ καθ’ ἕκαστα ἐπομένως</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2168" name="note_2168" href="#noteref_2168">2168.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Fort.</span></span> c. iii. iv.</dd><dt class="tei tei-notelabel"><a id="note_2169" name="note_2169" href="#noteref_2169">2169.</a></dt><dd class="tei tei-notetext">Gréard, p. 68 sq.</dd><dt class="tei tei-notelabel"><a id="note_2170" name="note_2170" href="#noteref_2170">2170.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">De Rect. Rat. Aud.</span></span> c. vi. +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">διὸ δεῖ ἀκροάσθαι τοῦ λέγοντος ἴλεων καὶ πρᾷων ὥσπερ ἐφ’ ἑστίασιν +ἱερὰν καὶ θυσίας ἀπαρχὴν παρειλημμένον κτλ.</span></span>: cf. +viii. +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἀλλ’ εἰς διδασκαλεῖον ἀφῖκται τῷ λόγῳ τὸν βίον ἐπανορθωσόμενος</span></span>: c. xii.</dd><dt class="tei tei-notelabel"><a id="note_2171" name="note_2171" href="#noteref_2171">2171.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. vii. viii.; cf. Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 108, +§ 6, magnam hanc auditorum partem +videbis cui philosophi schola diversorium +otii sit, etc.; Epict. <span class="tei tei-hi"><span style="font-style: italic">Diss.</span></span> ii. 23.</dd><dt class="tei tei-notelabel"><a id="note_2172" name="note_2172" href="#noteref_2172">2172.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Rect. Rat. Aud.</span></span> c. ix. +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ὅμοιός ἐστι μὴ βουλομένῳ πιεῖν ἀντίδοτον ἂν μὴ τὸ +ἀγγεῖον ἐκ τῆς Ἀττικῆς κωλιάδος ᾖ κεκεραμευένον</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2173" name="note_2173" href="#noteref_2173">2173.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. xii.</dd><dt class="tei tei-notelabel"><a id="note_2174" name="note_2174" href="#noteref_2174">2174.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Cohib. Ira</span></span>, c. i. +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">τὸ δὲ σφοδρὸν ἐκεῖνο καὶ διάπυρον πρὸς ὀργὴν ὁρῶντί μοι +πρᾷον οὕτω καὶ χειρόηθες τῷ λογισμῷ γεγενημένον ἐπέρχεται +πρὸς τὸν θυμὸν εἰπεῖν κτλ.</span></span> +</dd><dt class="tei tei-notelabel"><a id="note_2175" name="note_2175" href="#noteref_2175">2175.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Rect. Rat. Aud.</span></span> c. xii.; cf. <span class="tei tei-hi"><span style="font-style: italic">De +Prof.</span></span> c. xv. + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">τίθεσθαι πρὸ ὀφθαλμῶν τοὺς ὄντας ἀγαθοὺς ἢ γεγενημένους καὶ + διανοεῖσθαι τί δ’ ἂν ἔπραξεν ἐν τούτῳ Πλάτων κτλ.</span></span></dd><dt class="tei tei-notelabel"><a id="note_2176" name="note_2176" href="#noteref_2176">2176.</a></dt><dd class="tei tei-notetext">Trench, <span class="tei tei-hi"><span style="font-style: italic">Plut.</span></span> p. 33.</dd><dt class="tei tei-notelabel"><a id="note_2177" name="note_2177" href="#noteref_2177">2177.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Tranq.</span></span> c. xvi. xvii. xiv. xv.</dd><dt class="tei tei-notelabel"><a id="note_2178" name="note_2178" href="#noteref_2178">2178.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. xix. + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἀγνοουντες ὅσον ἐστὶ πρὸς ἀλυπίαν ἀγαθὸν τὸ μελετᾶν + καὶ δύνασθαι πρὸς τὴν τύχην ἀνεῳγόσι τοῖς ὄμμασιν ἀντιβλέπειν</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2179" name="note_2179" href="#noteref_2179">2179.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">De Tranq.</span></span> c. xi. xiii. xiv. + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ὅτι ἕκαστος ἐν ἑαυτῷ τὰ τῆς εὐθυμίας καὶ τῆς δυσθυμίας + ἔχει ταμεῖα</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2180" name="note_2180" href="#noteref_2180">2180.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Prof.</span></span> c. xiv. +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">δήμωμα δὲ αὐτοῦ πρῶτα μὲν ὁ πρὸς τὰ ἐπαινούμενα ζῆλος +καὶ τὸ ποιεῖν εἴναι προθύμους, ἃ θαυμάζομεν, κτλ.</span></span></dd><dt class="tei tei-notelabel"><a id="note_2181" name="note_2181" href="#noteref_2181">2181.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. i.-iv.</dd><dt class="tei tei-notelabel"><a id="note_2182" name="note_2182" href="#noteref_2182">2182.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. x. +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ὁ δὲ ἐτὸς γενομένος καὶ φῶς μέγα ἰδὼν οἷον ἀνακτόρων +ἀνοιγομένων, ὥσπερ θεῷ τῷ λόγῳ ταπεινὸς συνέπεται κτλ.</span></span></dd><dt class="tei tei-notelabel"><a id="note_2183" name="note_2183" href="#noteref_2183">2183.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. xvii.</dd><dt class="tei tei-notelabel"><a id="note_2184" name="note_2184" href="#noteref_2184">2184.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. + <a name="corr415" id="corr415" class="tei tei-anchor"></a><span class="tei tei-corr">xv.;</span> cf. Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 11, § 8; +aliquis vir bonus nobis eligendus est +... ut sic tanquam illo spectante +vivamus, et omnia tanquam illo +vidente faciamus.</dd><dt class="tei tei-notelabel"><a id="note_2185" name="note_2185" href="#noteref_2185">2185.</a></dt><dd class="tei tei-notetext">Plut. (?) <span class="tei tei-hi"><span style="font-style: italic">Consol. ad Apoll.</span></span> c. vi. vii. +sqq.</dd><dt class="tei tei-notelabel"><a id="note_2186" name="note_2186" href="#noteref_2186">2186.</a></dt><dd class="tei tei-notetext">M. Aurel. vii. 1; vii. 19; vi. 15; + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἐν δὴ τούτῳ τῷ ποταμῷ τί ἄν τις τούτων παραθεόντων + ἐκτιμήσειεν ἐφ’ οὗ στῆναι οὐκ ἔξεστιν</span></span>: ix. 32; cf. <span class="tei tei-hi"><span style="font-style: italic">Consol. ad Apoll.</span></span> +c. x. +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">καὶ ᾗ φησιν Ἡράκλειτος, ταὐτό τ’ ἔνι ζῶν καὶ τεθνηκός</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2187" name="note_2187" href="#noteref_2187">2187.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Consol. ad Apoll.</span></span> c. xvii. +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">τό τε πολὺ δήπυθεν ἢ μικρὸν οὐδὲν διαφέρειν δοκεῖ +πρὸς τὸν ἄπειρον ἀφορῶσιν αἰῶνα</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2188" name="note_2188" href="#noteref_2188">2188.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. xiv.</dd><dt class="tei tei-notelabel"><a id="note_2189" name="note_2189" href="#noteref_2189">2189.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. xv.; cf. Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 99, § 30; +<span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 36; <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 24.</dd><dt class="tei tei-notelabel"><a id="note_2190" name="note_2190" href="#noteref_2190">2190.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Consol. ad Apoll.</span></span> c. xxxiv. xxxv. +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">καὶ χῶρός τις ἀποτεταγμένος ἐν ᾧ διατρίβουσιν αἱ τούτων ψυχαί</span></span>: Pind. <span class="tei tei-hi"><span style="font-style: italic">Ol.</span></span> ii. 106 sqq.</dd><dt class="tei tei-notelabel"><a id="note_2191" name="note_2191" href="#noteref_2191">2191.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">De Virt. Mor.</span></span> c. vi.</dd><dt class="tei tei-notelabel"><a id="note_2192" name="note_2192" href="#noteref_2192">2192.</a></dt><dd class="tei tei-notetext">S. Aug. <span class="tei tei-hi"><span style="font-style: italic">De Civ. Dei</span></span>, iv. 27; vi. +2.</dd><dt class="tei tei-notelabel"><a id="note_2193" name="note_2193" href="#noteref_2193">2193.</a></dt><dd class="tei tei-notetext">Macrob. <span class="tei tei-hi"><span style="font-style: italic">Sat.</span></span> i. c. 17; cf. <span class="tei tei-hi"><span style="font-style: italic">Roman +Society in the Last Century of the W. +Empire</span></span>, p. 77 (1st ed.).</dd><dt class="tei tei-notelabel"><a id="note_2194" name="note_2194" href="#noteref_2194">2194.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Def. Or.</span></span> c. 2.</dd><dt class="tei tei-notelabel"><a id="note_2195" name="note_2195" href="#noteref_2195">2195.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Is. et Osir.</span></span> c. lxxix.</dd><dt class="tei tei-notelabel"><a id="note_2196" name="note_2196" href="#noteref_2196">2196.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De </span><span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ΕΙ</span></span><span style="font-style: italic"> ap. Delph.</span></span> c. xix. +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ὅθεν οὐδ’ ὅσιόν ἐστιν οὐδὲν τοῦ ὄντος λέγειν ὡς ἦν ἢ ἔσται</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2197" name="note_2197" href="#noteref_2197">2197.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Is. et Osir.</span></span> c. 54, 78; + <span class="tei tei-hi"><span style="font-style: italic">De </span><span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ΕΙ</span></span><span style="font-style: italic"> ap. Delph.</span></span> c. 20; <span class="tei tei-hi"><span style="font-style: italic">Def. Or.</span></span> c. 9, <span class="tei tei-hi"><span style="font-style: italic">ad fin.</span></span>; +Oakesmith, <span class="tei tei-hi"><span style="font-style: italic">Rel. of Plut.</span></span> p. 88; Zeller, +<span class="tei tei-hi"><span style="font-style: italic">Phil. der Griech.</span></span> iii. 2, p. 148; <span class="tei tei-hi"><span style="font-style: italic">De Is. +et Osir.</span></span> c. 40, 66; <span class="tei tei-hi"><span style="font-style: italic">non p. Suav.</span></span> c. 22, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">βοηθεῖν πέφυκεν, ὀργίζεσθαι δὲ καὶ κακῶς ποιεῖν οὐ πέφυκεν</span></span>: <span class="tei tei-hi"><span style="font-style: italic">De Ser. Num. Vind.</span></span> +c. iv. v. xviii.; Nitsch, <span class="tei tei-hi"><span style="font-style: italic">De Plut. Theologo</span></span>, +p. 8; Gréard, <span class="tei tei-hi"><span style="font-style: italic">Morale de Plut.</span></span> p. +263; cf. Burgmann, <span class="tei tei-hi"><span style="font-style: italic">Seneca’s Theologie</span></span>, +pp. 14-20.</dd><dt class="tei tei-notelabel"><a id="note_2198" name="note_2198" href="#noteref_2198">2198.</a></dt><dd class="tei tei-notetext">Zeller, iii. 2, p. 152; <span class="tei tei-hi"><span style="font-style: italic">De Is.</span></span> c. 45-49; +<span class="tei tei-hi"><span style="font-style: italic">De St. Rep.</span></span> c. 33.</dd><dt class="tei tei-notelabel"><a id="note_2199" name="note_2199" href="#noteref_2199">2199.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">De An. Procr.</span></span> c. 6.</dd><dt class="tei tei-notelabel"><a id="note_2200" name="note_2200" href="#noteref_2200">2200.</a></dt><dd class="tei tei-notetext">Zeller, <span class="tei tei-hi"><span style="font-style: italic">Phil. der Griech.</span></span> iii. 2, +p. 155; Plat. <span class="tei tei-hi"><span style="font-style: italic">Tim.</span></span> 29, 30.</dd><dt class="tei tei-notelabel"><a id="note_2201" name="note_2201" href="#noteref_2201">2201.</a></dt><dd class="tei tei-notetext">Diog. Laert. ix. § 18, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">γέγραφε δὲ καὶ [Ξενοφάνης] ἰάμβους καθ’ Ἡσιόδου καὶ Ὁμήρου +ἐπισκώπτων αὐτῶν τὰ περὶ θεῶν εἰρημένα</span></span>: <span class="tei tei-hi"><span style="font-style: italic">v.</span></span> extracts in Ritter +and Preller, <span class="tei tei-hi"><span style="font-style: italic">Hist. Phil.</span></span> p. 82; Plat. +<span class="tei tei-hi"><span style="font-style: italic">Rep.</span></span> ii. pp. 378-380.</dd><dt class="tei tei-notelabel"><a id="note_2202" name="note_2202" href="#noteref_2202">2202.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">De Is.</span></span> c. xxiii. +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ὃς (Εὐήμερος) ... πᾶσαν αθεότητα κατασκεδάννυσι τῆς οἰκουμένης</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2203" name="note_2203" href="#noteref_2203">2203.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">De Def. Or.</span></span> c. 18, 21.</dd><dt class="tei tei-notelabel"><a id="note_2204" name="note_2204" href="#noteref_2204">2204.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 10, § 5; <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 41, § 1; Pers. +ii. 73; Max. Tyr. <span class="tei tei-hi"><span style="font-style: italic">Diss.</span></span> xi. § 8, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">σὺ μὲν ἡγεῖ τὴν τοῦ φιλοσόφου εὐχὴν αἴτησιν τῶν οὐ παρόντων· + ἐγὼ δὲ ὁμιλίαν καὶ διάλεκτον πρὸς τοὺς θεοὺς περὶ τῶν παρόντων, κτλ.</span></span>: Martha, <span class="tei tei-hi"><span style="font-style: italic">Moralistes sous +l’Emp.</span></span> p. 163; Denis, <span class="tei tei-hi"><span style="font-style: italic">Idées Morales</span></span>, +ii. p. 245 sqq.</dd><dt class="tei tei-notelabel"><a id="note_2205" name="note_2205" href="#noteref_2205">2205.</a></dt><dd class="tei tei-notetext">Of the life of Maximus of Tyre little +is known. He began his career as a +teacher probably about 155 <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span> Like +other philosophers of his time, he had +travelled widely. See the references to +Arabia and Phrygia in <span class="tei tei-hi"><span style="font-style: italic">Diss.</span></span> viii., <span class="tei tei-hi"><span style="font-style: italic">e.g.</span></span> +§ 8, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">Ἀράβιοι μὲν σέβουσι μὲν ὅντινα δὲ οὐκ οἶδα· τὸ δὲ ἄγαλμα εἶδον, +λίθος ἦν τετράγωνος</span></span>. Cf. Zeller, iii. 2, p. 183 n.</dd><dt class="tei tei-notelabel"><a id="note_2206" name="note_2206" href="#noteref_2206">2206.</a></dt><dd class="tei tei-notetext">Max. Tyr. <span class="tei tei-hi"><span style="font-style: italic">Diss.</span></span> iv. § 7.</dd><dt class="tei tei-notelabel"><a id="note_2207" name="note_2207" href="#noteref_2207">2207.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xvi. § 1, § 8.</dd><dt class="tei tei-notelabel"><a id="note_2208" name="note_2208" href="#noteref_2208">2208.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xvii. § 8.</dd><dt class="tei tei-notelabel"><a id="note_2209" name="note_2209" href="#noteref_2209">2209.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> § 10.</dd><dt class="tei tei-notelabel"><a id="note_2210" name="note_2210" href="#noteref_2210">2210.</a></dt><dd class="tei tei-notetext">Max. Tyr. <span class="tei tei-hi"><span style="font-style: italic">Diss.</span></span> xvii. § 11.</dd><dt class="tei tei-notelabel"><a id="note_2211" name="note_2211" href="#noteref_2211">2211.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xi. § 2, § 7.</dd><dt class="tei tei-notelabel"><a id="note_2212" name="note_2212" href="#noteref_2212">2212.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> viii. § 2, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἀλλ’ ἀσθενὲς ὃν κομιδῇ τὸ ἀνθρωπεῖον καὶ διεστὸς τοῦ θείου +ὅσον οὐρανοῦ γῆ, σημεῖα ταῦτα ἐμηχανήσατο</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2213" name="note_2213" href="#noteref_2213">2213.</a></dt><dd class="tei tei-notetext">Chrys. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> xii. § 59 (404 R).</dd><dt class="tei tei-notelabel"><a id="note_2214" name="note_2214" href="#noteref_2214">2214.</a></dt><dd class="tei tei-notetext">Max. Tyr. <span class="tei tei-hi"><span style="font-style: italic">Diss.</span></span> x. § 3, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἡ ψυχὴ ... ἐδεῖτο φιλοσοφίας μουσικῆς τινος κτλ.</span></span> Cf. +§ 5, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">πάντα μεστὰ αἰνιγμάτων καὶ παρὰ ποιηταῖς καὶ παρὰ φιλοσόφοις</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2215" name="note_2215" href="#noteref_2215">2215.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> x. § 3.</dd><dt class="tei tei-notelabel"><a id="note_2216" name="note_2216" href="#noteref_2216">2216.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">De Is.</span></span> lxviii.; xx.; Max. Tyr. +x. §§ 5-7; cf. Macrob. <span class="tei tei-hi"><span style="font-style: italic">Som. Scip.</span></span> i. 2, +7-19; Hatch, <span class="tei tei-hi"><span style="font-style: italic">Hibbert Lec.</span></span> p. 55 sq.</dd><dt class="tei tei-notelabel"><a id="note_2217" name="note_2217" href="#noteref_2217">2217.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">De Is.</span></span> lxvi. <span class="tei tei-hi"><span style="font-style: italic">ad fin.</span></span></dd><dt class="tei tei-notelabel"><a id="note_2218" name="note_2218" href="#noteref_2218">2218.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">De Is.</span></span> c. lxvii. +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ὥσπερ ἥλιος καὶ σελήνη καὶ οὐρανὸς καὶ γῆ κοινὰ πᾶσιν, +ὀνομάζεται δ’ ἄλλος ὑπ’ ἄλλων, οὕτως ἑνὸς λόγου τοῦ ταῦτα κοσμοῦντος +καὶ μιᾶς προνοίας ἐπιτροπευούσης, καὶ δυνάμεων ὑπουργῶν +ἐπὶ πάντας τεταγμένων, ἕτεραι παρ’ ἑτέροις κατὰ νόμους +γεγόνασι τιμαὶ καὶ προσηγορίαι, κτλ.</span></span></dd><dt class="tei tei-notelabel"><a id="note_2219" name="note_2219" href="#noteref_2219">2219.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. lxi.; xxxv.; cf. Herodot. ii. +c. 50.</dd><dt class="tei tei-notelabel"><a id="note_2220" name="note_2220" href="#noteref_2220">2220.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">De Is.</span></span> c. xxxv.</dd><dt class="tei tei-notelabel"><a id="note_2221" name="note_2221" href="#noteref_2221">2221.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. xx.</dd><dt class="tei tei-notelabel"><a id="note_2222" name="note_2222" href="#noteref_2222">2222.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">De Is.</span></span> c. xxiii. +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">πᾶσαν ἀθεότητα κατασκεδάννυσι τῆς οἰκουμένης</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2223" name="note_2223" href="#noteref_2223">2223.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. lxvi.</dd><dt class="tei tei-notelabel"><a id="note_2224" name="note_2224" href="#noteref_2224">2224.</a></dt><dd class="tei tei-notetext">Apul. <span class="tei tei-hi"><span style="font-style: italic">De Deo Socr.</span></span> c. vi. (133).</dd><dt class="tei tei-notelabel"><a id="note_2225" name="note_2225" href="#noteref_2225">2225.</a></dt><dd class="tei tei-notetext">Max. Tyr. <span class="tei tei-hi"><span style="font-style: italic">Diss.</span></span> xiv. §§ 7, 8.</dd><dt class="tei tei-notelabel"><a id="note_2226" name="note_2226" href="#noteref_2226">2226.</a></dt><dd class="tei tei-notetext">Cf. Rohde, <span class="tei tei-hi"><span style="font-style: italic">Psyche</span></span>, ii. 361, 1. M. +Aurel. v. 10, 27, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ὅτι ἔξεστί μοι μηδὲν πρᾶττειν παρὰ τὸν ἐμὸν θεὸν καὶ δαίμονα</span></span>: +vii. 17; Epict. i. 14, § 12, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">καὶ (ὁ θεὸς) ἐπίτροπον ἑκάστῳ παρέστησε, τὸν ἑκάστου δαίμονα, +καὶ παρέδωκε φυλάσσειν αὐτὸν αὐτῷ, κτλ.</span></span></dd><dt class="tei tei-notelabel"><a id="note_2227" name="note_2227" href="#noteref_2227">2227.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">De Sera Num. Vind.</span></span> c. +xxii.</dd><dt class="tei tei-notelabel"><a id="note_2228" name="note_2228" href="#noteref_2228">2228.</a></dt><dd class="tei tei-notetext">Apul. <span class="tei tei-hi"><span style="font-style: italic">De Deo Socr.</span></span> c. xiii.; Max. +Tyr. xv. § 4; Plut. <span class="tei tei-hi"><span style="font-style: italic">De Def. Or.</span></span> c. x.</dd><dt class="tei tei-notelabel"><a id="note_2229" name="note_2229" href="#noteref_2229">2229.</a></dt><dd class="tei tei-notetext">Plut <span class="tei tei-hi"><span style="font-style: italic">De Def. Or.</span></span> c. xvii.</dd><dt class="tei tei-notelabel"><a id="note_2230" name="note_2230" href="#noteref_2230">2230.</a></dt><dd class="tei tei-notetext">Max. Tyr. xv. § 3.</dd><dt class="tei tei-notelabel"><a id="note_2231" name="note_2231" href="#noteref_2231">2231.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">De Def. Or.</span></span> c. xviii.</dd><dt class="tei tei-notelabel"><a id="note_2232" name="note_2232" href="#noteref_2232">2232.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. xxi.</dd><dt class="tei tei-notelabel"><a id="note_2233" name="note_2233" href="#noteref_2233">2233.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">De Is.</span></span> c. xxv.; <span class="tei tei-hi"><span style="font-style: italic">De Def. Or.</span></span> +c. x.</dd><dt class="tei tei-notelabel"><a id="note_2234" name="note_2234" href="#noteref_2234">2234.</a></dt><dd class="tei tei-notetext">Hes. <span class="tei tei-hi"><span style="font-style: italic">Op. et D.</span></span> 125; cf. Rohde, +<span class="tei tei-hi"><span style="font-style: italic">Psyche</span></span>, i. p. 96.</dd><dt class="tei tei-notelabel"><a id="note_2235" name="note_2235" href="#noteref_2235">2235.</a></dt><dd class="tei tei-notetext">For the spiritual influences at +work <span class="tei tei-hi"><span style="font-style: italic">v.</span></span> Lobeck, <span class="tei tei-hi"><span style="font-style: italic">Aglaoph.</span></span> p. 312; +Grote, i. p. 23; Bury, <span class="tei tei-hi"><span style="font-style: italic">Hist. of Greece</span></span>, +p. 312; Hardie, <span class="tei tei-hi"><span style="font-style: italic">Lectures</span></span>, p. 57.</dd><dt class="tei tei-notelabel"><a id="note_2236" name="note_2236" href="#noteref_2236">2236.</a></dt><dd class="tei tei-notetext">Diog. Laert. i. 27, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἀρχὴν δὲ τῶν πάντων ὕδωρ ὑπεστήσατο, καὶ τὸν κόσμον +ἔμψυχον καὶ δαιμόνων πλήρη</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2237" name="note_2237" href="#noteref_2237">2237.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Heracl. Reliq.</span></span> p. 26 Bywater, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">Ἀθάνατοι θνητοί, θνητοὶ ἀθάνατοι ζῶντες τὸν ἐκείνων θάνατον, +τὸν δὲ ἐκείνων βίον τεθνεῶντες. ὁ δὲ Ἡράκλειτός φησιν ὅτι +καὶ τὸ ζῆν καὶ τὸ ἀποθανεῖν καὶ ἐν τῷ ζῆν ἡμᾶς ἐστι +καὶ ἐν τῷ τεθνάναι, κτλ.</span></span> +Cf. <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἀνὴρ νήπιος ἤκουσε πρὸς δαίμονος ὅπωσπερ παῖς πρὸς ἀνδρός</span></span>. Ritter and +Preller, <span class="tei tei-hi"><span style="font-style: italic">Hist. Phil.</span></span> p. 23; Diog. +Laert. ix. 1, § 7.</dd><dt class="tei tei-notelabel"><a id="note_2238" name="note_2238" href="#noteref_2238">2238.</a></dt><dd class="tei tei-notetext">Ritter and Preller, <span class="tei tei-hi"><span style="font-style: italic">Hist. Phil.</span></span> pp. +126, 7; Hild, <span class="tei tei-hi"><span style="font-style: italic">Étude sur les Démons</span></span>, +p. 228.</dd><dt class="tei tei-notelabel"><a id="note_2239" name="note_2239" href="#noteref_2239">2239.</a></dt><dd class="tei tei-notetext">Diog. Laert. viii. 1, § 30 sqq.</dd><dt class="tei tei-notelabel"><a id="note_2240" name="note_2240" href="#noteref_2240">2240.</a></dt><dd class="tei tei-notetext">Pind. <span class="tei tei-hi"><span style="font-style: italic">Ol.</span></span> ii. 105 sqq. +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἔνθα μακάρων νᾶσος ὠκεανίδες αὖραι περιπνέοισιν· +ἄνθεμα δὲ χρυσοῦ φλέγει τὰ μὲν χερσόθεν ἀπ’ ἀγλαῶν δενδρέων, +ὕδωρ δ’ ἄλλα φέρβει</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2241" name="note_2241" href="#noteref_2241">2241.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Sympos.</span></span> 202 <span class="tei tei-hi"><span style="font-size: 75%">E</span></span>; <span class="tei tei-hi"><span style="font-style: italic">Polit.</span></span> 271 <span class="tei tei-hi"><span style="font-size: 75%">D</span></span>; +<span class="tei tei-hi"><span style="font-style: italic">Phaed.</span></span> 107 <span class="tei tei-hi"><span style="font-size: 75%">D</span></span>, 108 <span class="tei tei-hi"><span style="font-size: 75%">B</span></span>; <span class="tei tei-hi"><span style="font-style: italic">Tim.</span></span> 90 <span class="tei tei-hi"><span style="font-size: 75%">A</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2242" name="note_2242" href="#noteref_2242">2242.</a></dt><dd class="tei tei-notetext">Max. Tyr. <span class="tei tei-hi"><span style="font-style: italic">Diss.</span></span> xiv. § 8.</dd><dt class="tei tei-notelabel"><a id="note_2243" name="note_2243" href="#noteref_2243">2243.</a></dt><dd class="tei tei-notetext">Plat. <span class="tei tei-hi"><span style="font-style: italic">Rep.</span></span> ii. 377-380.</dd><dt class="tei tei-notelabel"><a id="note_2244" name="note_2244" href="#noteref_2244">2244.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">De Is.</span></span> c. xlv. +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">αἰτίαν δὲ κακοῦ τἀγαθὸν οὐκ ἂν παράσχοι, δεῖ γένεσιν +ἰδίαν καὶ ἀρχήν, ὥσπερ ἀγαθοῦ καὶ κακοῦ, τὴν φύσιν ἔχειν</span></span>: cf. Hatch, <span class="tei tei-hi"><span style="font-style: italic">Hibbert +Lec.</span></span> p. 218.</dd><dt class="tei tei-notelabel"><a id="note_2245" name="note_2245" href="#noteref_2245">2245.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Is.</span></span> c. xxvi. +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ὡς τῶν δαιμόνων μικτὴν καὶ ἀνώμαλον φύσιν ἐχόντων καὶ προαίρεσον</span></span>: <span class="tei tei-hi"><span style="font-style: italic">De Def. Or.</span></span> c. x., c. xvi.</dd><dt class="tei tei-notelabel"><a id="note_2246" name="note_2246" href="#noteref_2246">2246.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Is.</span></span> c. xxv.</dd><dt class="tei tei-notelabel"><a id="note_2247" name="note_2247" href="#noteref_2247">2247.</a></dt><dd class="tei tei-notetext">Mr. Oakesmith thinks that Plutarch +tended to identify them, <span class="tei tei-hi"><span style="font-style: italic">Rel. of Plut.</span></span> +p. 127.</dd><dt class="tei tei-notelabel"><a id="note_2248" name="note_2248" href="#noteref_2248">2248.</a></dt><dd class="tei tei-notetext">Tatian, <span class="tei tei-hi"><span style="font-style: italic">Adv. Gr.</span></span> 20; Clem. Alex. +<span class="tei tei-hi"><span style="font-style: italic">Ad Gent.</span></span> 26; Cypr. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 75, 10; Min. +Felix, c. 26, 27, isti igitur impuri +spiritus daemones, ... sub statuis et +imaginibus delitescunt, et adflatu suo +auctoritatem quasi praesentis numinis +consequuntur, dum inspirant interim +vates, dum fanis immorantur ... +sortes regunt, oracula efficiunt, falsis +pluribus involuta, etc. Cf. Tertull. +<span class="tei tei-hi"><span style="font-style: italic">Apol.</span></span> c. xxii. operatio eorum est +hominis eversio.... Itaque corporibus +quidem et valitudines infligunt et aliquos +casus acerbos, etc. Cf. <span class="tei tei-hi"><span style="font-style: italic">De Idol.</span></span> +c. ix; Maury, <span class="tei tei-hi"><span style="font-style: italic">La Magie</span></span>, p. 99 sqq.</dd><dt class="tei tei-notelabel"><a id="note_2249" name="note_2249" href="#noteref_2249">2249.</a></dt><dd class="tei tei-notetext">Aug. <span class="tei tei-hi"><span style="font-style: italic">De Civ. Dei</span></span>, viii. 14-22.</dd><dt class="tei tei-notelabel"><a id="note_2250" name="note_2250" href="#noteref_2250">2250.</a></dt><dd class="tei tei-notetext">Cic. <span class="tei tei-hi"><span style="font-style: italic">De Div.</span></span> ii. 57, 117, cur isto +modo jam oracula Delphis non eduntur +... ut nihil possit esse contemptius? +Strab. vii. 7, 9, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἐκλέλοιπε δέ πως καὶ τὸ μαντεῖον τὸ ἐν Δωδώνῃ καθάπερ τἆλλα</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2251" name="note_2251" href="#noteref_2251">2251.</a></dt><dd class="tei tei-notetext">Herodot. viii. 134.</dd><dt class="tei tei-notelabel"><a id="note_2252" name="note_2252" href="#noteref_2252">2252.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">De Def. Or.</span></span> c. v. viii.</dd><dt class="tei tei-notelabel"><a id="note_2253" name="note_2253" href="#noteref_2253">2253.</a></dt><dd class="tei tei-notetext">D. Cass. lxiii. 14, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">καὶ τὸ μαντεῖον κατέλυσεν, ἀνθρώπους ἐς τὸ στόμιον, +ἐξ οὗ τὸ ἱερὸν πνεῦμα ἀνῄει, σφάξας</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2254" name="note_2254" href="#noteref_2254">2254.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">De Def. Or.</span></span> c. ii.</dd><dt class="tei tei-notelabel"><a id="note_2255" name="note_2255" href="#noteref_2255">2255.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Pyth. Or.</span></span> c. xxix.; <span class="tei tei-hi"><span style="font-style: italic">v.</span></span> Gréard, +p. 252.</dd><dt class="tei tei-notelabel"><a id="note_2256" name="note_2256" href="#noteref_2256">2256.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Pyth. Or.</span></span> c. x. +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">τοῦτό γε μᾶλλον ῥίψαι καὶ διασπεῖραι λόγους ... +οἷς πλανωμένοις ἀπῄντῃσε πολλάκις ἡ τύχη, κτλ.</span></span></dd><dt class="tei tei-notelabel"><a id="note_2257" name="note_2257" href="#noteref_2257">2257.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Pyth. Or.</span></span> c. xi.</dd><dt class="tei tei-notelabel"><a id="note_2258" name="note_2258" href="#noteref_2258">2258.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. v. xvii.</dd><dt class="tei tei-notelabel"><a id="note_2259" name="note_2259" href="#noteref_2259">2259.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. xix.</dd><dt class="tei tei-notelabel"><a id="note_2260" name="note_2260" href="#noteref_2260">2260.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. xxiii.</dd><dt class="tei tei-notelabel"><a id="note_2261" name="note_2261" href="#noteref_2261">2261.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. xxiv.</dd><dt class="tei tei-notelabel"><a id="note_2262" name="note_2262" href="#noteref_2262">2262.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xxii. +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">τραφεῖσα ἐν οἰκίᾳ γεωργῶν πενήτων κτλ.</span></span></dd><dt class="tei tei-notelabel"><a id="note_2263" name="note_2263" href="#noteref_2263">2263.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Pyth. Or.</span></span> c. xxv. +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">πλείστης μέντοι ποιητικὴν ἐνέπλησεν ἀδοξίας τὸ ἀγυρτικὸν +καὶ ἀγοραῖον καὶ περὶ τὰ μητρῷα καὶ σεράπεια +βωμολόχον καὶ πλανώμενον γένος κτλ.</span></span></dd><dt class="tei tei-notelabel"><a id="note_2264" name="note_2264" href="#noteref_2264">2264.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Def. Or.</span></span> c. viii.</dd><dt class="tei tei-notelabel"><a id="note_2265" name="note_2265" href="#noteref_2265">2265.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. ix. +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">εὐηθές γὰρ κομιδῇ τὸ οἴσεθαι τὸν θεὸν αὐτὸν ... ἐνδυόμενον +εἰς τὰ σώματα τὼν προφητὼν ὑποφθέγγεσθαι</span></span>; +c. xlviii.; <span class="tei tei-hi"><span style="font-style: italic">De Pyth. Or.</span></span> c. xxi.</dd><dt class="tei tei-notelabel"><a id="note_2266" name="note_2266" href="#noteref_2266">2266.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Def. Or.</span></span> xlii. +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ψυχῆς τὸ μαντικὸν ὥσπερ ὄμμα δεῖται τοῦ συνεξάπτοντος +οἰκείου καὶ συνεπιθήγοντος</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2267" name="note_2267" href="#noteref_2267">2267.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. x. xii. + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">φύσεις εἰσί τινες ἐν μεθορίῳ θεῶν καὶ ἀνθρώπων, +δεχόμεναι πάθη θνητά, οὗς δαίμονας ὀρθῶς ἔχει κατὰ νόμον +πατέρων σέβεσθαι</span></span>: cf. Plat. +<span class="tei tei-hi"><span style="font-style: italic">Sympos.</span></span> 202 <span class="tei tei-hi"><span style="font-size: 75%">E</span></span>; Apul. <span class="tei tei-hi"><span style="font-style: italic">De Deo Socr.</span></span> +c. vi.; Max. Tyr. <span class="tei tei-hi"><a name="corr437" id="corr437" class="tei tei-anchor"></a><span class="tei tei-corr"><span style="font-style: italic">Diss.</span></span></span> xiv. §§ 2-8.</dd><dt class="tei tei-notelabel"><a id="note_2268" name="note_2268" href="#noteref_2268">2268.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Def. Or.</span></span> c. xliii. +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">τῶν δὲ περὶ αὐτὴν (τὴν γῆν) δυνάμεων πῆ μὲν ἐκλείψεις πῆ δὲ γενέσεις ... +εἰκὸς ἐστι συμβαίνειν, κτλ.</span></span></dd><dt class="tei tei-notelabel"><a id="note_2269" name="note_2269" href="#noteref_2269">2269.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. xxxviii.; Maury, p. 149.</dd><dt class="tei tei-notelabel"><a id="note_2270" name="note_2270" href="#noteref_2270">2270.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">De Def. Or.</span></span> c. xlvi.</dd><dt class="tei tei-notelabel"><a id="note_2271" name="note_2271" href="#noteref_2271">2271.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Gen. Socr.</span></span> c. xi. xx.; cf. +Hild, <span class="tei tei-hi"><span style="font-style: italic">Étude sur les Démons</span></span>, p. 263 +sqq.</dd><dt class="tei tei-notelabel"><a id="note_2272" name="note_2272" href="#noteref_2272">2272.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Gen. Socr.</span></span> c. xi. +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἀκούω δὲ καὶ τὴν ἐν Σικελίᾳ τῆς Ἀθηναίων δυνάμεως φθορὰν +προειπεῖν αὐτόν κτλ.</span></span></dd><dt class="tei tei-notelabel"><a id="note_2273" name="note_2273" href="#noteref_2273">2273.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">De Gen. Socr.</span></span> c. xx.</dd><dt class="tei tei-notelabel"><a id="note_2274" name="note_2274" href="#noteref_2274">2274.</a></dt><dd class="tei tei-notetext">Philostr. <span class="tei tei-hi"><span style="font-style: italic">Apoll. T.</span></span> vi. 11.</dd><dt class="tei tei-notelabel"><a id="note_2275" name="note_2275" href="#noteref_2275">2275.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Gen. Socr.</span></span> c. xx. + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">αἱ δὲ τῶν δαιμόνων φέγγος ἔχουσαι τοῖς δυναμένοις ἐλλάμπουσιν, + οὐ δεόμεναι ῥημάτων οὐδ’ ὀνομάτων κτλ. + οὕτως οἱ τῶν δαιμόνων λόγοι διὰ πάντων φερόμενοι μόνοις + ἐνηχούσι τοῖς ἀθόρυβον ἦτος καὶ νήμενον ἔχουσι τὴν ψυχήν· +οὓς δὲ καὶ ἱεροὺς καὶ δαιμονίους ἀνθρώπους καλοῦμεν</span></span>; cf. <span class="tei tei-hi"><span style="font-style: italic">De +Def. Or.</span></span> c. xxxvii.</dd><dt class="tei tei-notelabel"><a id="note_2276" name="note_2276" href="#noteref_2276">2276.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Def. Or.</span></span> c. xxxix.</dd><dt class="tei tei-notelabel"><a id="note_2277" name="note_2277" href="#noteref_2277">2277.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Def. Or.</span></span> c. xxxix.</dd><dt class="tei tei-notelabel"><a id="note_2278" name="note_2278" href="#noteref_2278">2278.</a></dt><dd class="tei tei-notetext">Cic. <span class="tei tei-hi"><span style="font-style: italic">De Nat. Deor.</span></span> i. 17, 42, § +117; ii. 28, § 70; <span class="tei tei-hi"><span style="font-style: italic">De Div.</span></span> ii. 72; Sen. +<span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 123; Boissier, <span class="tei tei-hi"><span style="font-style: italic">Rel. Rom.</span></span> i. 23.</dd><dt class="tei tei-notelabel"><a id="note_2279" name="note_2279" href="#noteref_2279">2279.</a></dt><dd class="tei tei-notetext">Lamprid. <span class="tei tei-hi"><span style="font-style: italic">Com.</span></span> c. 9.</dd><dt class="tei tei-notelabel"><a id="note_2280" name="note_2280" href="#noteref_2280">2280.</a></dt><dd class="tei tei-notetext">Vop. <span class="tei tei-hi"><span style="font-style: italic">Aurelian.</span></span> c. 35, § 3.</dd><dt class="tei tei-notelabel"><a id="note_2281" name="note_2281" href="#noteref_2281">2281.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">De Superst.</span></span> c. 5, 6, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἡ μὲν ἀθεόθης ἀπάθεια πρὸς τὸ θεῖόν ἐστι ... ἡ δὲ δεισιδαιμονία + πολυπάθεια κακὸν τὸ ἀγαθὸν ὑπονοοῦσα</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2282" name="note_2282" href="#noteref_2282">2282.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Superst.</span></span> c. 3, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">μόνη γὰρ οὐ σπένδεται πρὸς τὸν ὕπνον ... εἴδωλα φρικώδη +καὶ τεράστια φάσματα καὶ ποινάς τινας ἐγείρουσα καὶ στροβοῦσα +τὴν ἀθλίαν ψυχήν</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2283" name="note_2283" href="#noteref_2283">2283.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 4, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">συνάπτουσα τῷ θανάτῳ κακῶν ἐπίνοιαν ἀθανάτων</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2284" name="note_2284" href="#noteref_2284">2284.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 6, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">φοβοῦνται τοὺς θεοὺς καὶ καταφεύγουσιν ἐπὶ τοὺς θεούς, + κολακεύουσι καὶ λοιδοροῦσιν</span></span>. Cf. Bacon’s <span class="tei tei-hi"><span style="font-style: italic">Essays, Of +Superstition</span></span>, <span class="tei tei-q">“It were better to have +no opinion of God at all, than such an +opinion as is unworthy of Him.”</span></dd><dt class="tei tei-notelabel"><a id="note_2285" name="note_2285" href="#noteref_2285">2285.</a></dt><dd class="tei tei-notetext">Gréard, p. 269.</dd><dt class="tei tei-notelabel"><a id="note_2286" name="note_2286" href="#noteref_2286">2286.</a></dt><dd class="tei tei-notetext">Luc. i. 65; iii. 991; cf. Cic. <span class="tei tei-hi"><span style="font-style: italic">De +Div.</span></span> ii. 72.</dd><dt class="tei tei-notelabel"><a id="note_2287" name="note_2287" href="#noteref_2287">2287.</a></dt><dd class="tei tei-notetext">Apul. <span class="tei tei-hi"><span style="font-style: italic">Met.</span></span> xi. c. 24.</dd><dt class="tei tei-notelabel"><a id="note_2288" name="note_2288" href="#noteref_2288">2288.</a></dt><dd class="tei tei-notetext">Juv. vi. 523, 547; Mart. vii. 54; +Luc. <span class="tei tei-hi"><span style="font-style: italic">Philops.</span></span> c. 7-13.</dd><dt class="tei tei-notelabel"><a id="note_2289" name="note_2289" href="#noteref_2289">2289.</a></dt><dd class="tei tei-notetext">Eurip. <span class="tei tei-hi"><span style="font-style: italic">Ion</span></span>, 104.</dd><dt class="tei tei-notelabel"><a id="note_2290" name="note_2290" href="#noteref_2290">2290.</a></dt><dd class="tei tei-notetext">Liv. xliii. 13.</dd><dt class="tei tei-notelabel"><a id="note_2291" name="note_2291" href="#noteref_2291">2291.</a></dt><dd class="tei tei-notetext">Cic. <span class="tei tei-hi"><span style="font-style: italic">De Div.</span></span> ii. 24.</dd><dt class="tei tei-notelabel"><a id="note_2292" name="note_2292" href="#noteref_2292">2292.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xi. 15, rettulit deinde +ad senatum super collegio haruspicum, +ne vetustissima Italiae disciplina per +desidiam exolesceret.</dd><dt class="tei tei-notelabel"><a id="note_2293" name="note_2293" href="#noteref_2293">2293.</a></dt><dd class="tei tei-notetext">Warde Fowler, <span class="tei tei-hi"><span style="font-style: italic">Rom. Festivals</span></span>, +p. 343.</dd><dt class="tei tei-notelabel"><a id="note_2294" name="note_2294" href="#noteref_2294">2294.</a></dt><dd class="tei tei-notetext">D. Cass. lii. 36, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">τοὺς δὲ ξενίζοντάς τι περὶ τὸ θεῖον καὶ μίσει καὶ κόλαζε</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2295" name="note_2295" href="#noteref_2295">2295.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Octav.</span></span> xxxi.</dd><dt class="tei tei-notelabel"><a id="note_2296" name="note_2296" href="#noteref_2296">2296.</a></dt><dd class="tei tei-notetext">Cic. <span class="tei tei-hi"><span style="font-style: italic">De Leg.</span></span> ii. 9; Fowler, <span class="tei tei-hi"><span style="font-style: italic">Rom. +Fest.</span></span> p. 233.</dd><dt class="tei tei-notelabel"><a id="note_2297" name="note_2297" href="#noteref_2297">2297.</a></dt><dd class="tei tei-notetext">Ov. <span class="tei tei-hi"><span style="font-style: italic">Fast.</span></span> iii. 285; Lucr. i. 131; +Liv. i. 20.</dd><dt class="tei tei-notelabel"><a id="note_2298" name="note_2298" href="#noteref_2298">2298.</a></dt><dd class="tei tei-notetext">Val. Max. i. 3, 3; cf. Cic. <span class="tei tei-hi"><span style="font-style: italic">De +Div.</span></span> ii. 43.</dd><dt class="tei tei-notelabel"><a id="note_2299" name="note_2299" href="#noteref_2299">2299.</a></dt><dd class="tei tei-notetext">Aul. Gell. iii. 10.</dd><dt class="tei tei-notelabel"><a id="note_2300" name="note_2300" href="#noteref_2300">2300.</a></dt><dd class="tei tei-notetext">Cic. <span class="tei tei-hi"><span style="font-style: italic">In Catil.</span></span> iii. 4; cf. Plut. <span class="tei tei-hi"><span style="font-style: italic">Vit. +Cic.</span></span> c. 17.</dd><dt class="tei tei-notelabel"><a id="note_2301" name="note_2301" href="#noteref_2301">2301.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Octav.</span></span> xciv. xcvii.</dd><dt class="tei tei-notelabel"><a id="note_2302" name="note_2302" href="#noteref_2302">2302.</a></dt><dd class="tei tei-notetext">Cf. D. Cass. lxvi. 9, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">τούς τε ἀστρολόγους ἐκ τῆς Ῥώμης ἐξώρισεν (Οὐεσπασιανὸς) + καίτοι πᾶσι τοῖς ἀρίστοις χρώμενος</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2303" name="note_2303" href="#noteref_2303">2303.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Dom.</span></span> x. interemit Met. +Pompeianum quod habere imperatoriam +genesin vulgo ferebatur.</dd><dt class="tei tei-notelabel"><a id="note_2304" name="note_2304" href="#noteref_2304">2304.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xii. 52; ii. 32, 75; D. +Cass. xlix. 43; Suet. <span class="tei tei-hi"><span style="font-style: italic">Vitell.</span></span> xiv.</dd><dt class="tei tei-notelabel"><a id="note_2305" name="note_2305" href="#noteref_2305">2305.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Tib.</span></span> lxix., circa deos negligentior +quippe addictus mathematicae, +etc.</dd><dt class="tei tei-notelabel"><a id="note_2306" name="note_2306" href="#noteref_2306">2306.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xiv. Yet cf. his love of mythical +<span class="tei tei-hi"><span style="font-style: italic">nugae</span></span>, <span class="tei tei-hi"><span style="font-style: italic">ib.</span></span> lxx.</dd><dt class="tei tei-notelabel"><a id="note_2307" name="note_2307" href="#noteref_2307">2307.</a></dt><dd class="tei tei-notetext">Juv. x. 94. See the remarkable +chapters in Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> vi. 21-22.</dd><dt class="tei tei-notelabel"><a id="note_2308" name="note_2308" href="#noteref_2308">2308.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xii. 52.</dd><dt class="tei tei-notelabel"><a id="note_2309" name="note_2309" href="#noteref_2309">2309.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Ner.</span></span> lx.; xxxiv., facto per +magos sacro evocare manes et exorare +tentavit.</dd><dt class="tei tei-notelabel"><a id="note_2310" name="note_2310" href="#noteref_2310">2310.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xl.</dd><dt class="tei tei-notelabel"><a id="note_2311" name="note_2311" href="#noteref_2311">2311.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Galb.</span></span> xviii.</dd><dt class="tei tei-notelabel"><a id="note_2312" name="note_2312" href="#noteref_2312">2312.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Otho</span></span>, iv.</dd><dt class="tei tei-notelabel"><a id="note_2313" name="note_2313" href="#noteref_2313">2313.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> i. 22.</dd><dt class="tei tei-notelabel"><a id="note_2314" name="note_2314" href="#noteref_2314">2314.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Otho</span></span>, vii. viii.</dd><dt class="tei tei-notelabel"><a id="note_2315" name="note_2315" href="#noteref_2315">2315.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> ii. 50.</dd><dt class="tei tei-notelabel"><a id="note_2316" name="note_2316" href="#noteref_2316">2316.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Vitell.</span></span> iii. xi. xiv.</dd><dt class="tei tei-notelabel"><a id="note_2317" name="note_2317" href="#noteref_2317">2317.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> ii. 62.</dd><dt class="tei tei-notelabel"><a id="note_2318" name="note_2318" href="#noteref_2318">2318.</a></dt><dd class="tei tei-notetext">D. Cass. lxv. 1, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἀντιπαρήγγειλαν ἀπαλλαγῆναι ἐκ τοῦ βίου ἐντὸς τῆς ἡμέρας κτλ.</span></span></dd><dt class="tei tei-notelabel"><a id="note_2319" name="note_2319" href="#noteref_2319">2319.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> lxvi. 9, 10.</dd><dt class="tei tei-notelabel"><a id="note_2320" name="note_2320" href="#noteref_2320">2320.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> ii. 78.</dd><dt class="tei tei-notelabel"><a id="note_2321" name="note_2321" href="#noteref_2321">2321.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Titus</span></span>, v. viii. ix.</dd><dt class="tei tei-notelabel"><a id="note_2322" name="note_2322" href="#noteref_2322">2322.</a></dt><dd class="tei tei-notetext">Id. <span class="tei tei-hi"><span style="font-style: italic">Dom.</span></span> xiv. xv.</dd><dt class="tei tei-notelabel"><a id="note_2323" name="note_2323" href="#noteref_2323">2323.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Dom.</span></span> x. xiv. xv. xvi.; D. +Cass. lxvii. 15, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">πάντως γὰρ καὶ ὁ Δομιτιανὸς τῶν πρώτων τάς τε ἡμέρας +καὶ τὰς ὥρας ἐν αἷς ἐγεγένητο διασκοπῶν ... προανήλισκε</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2324" name="note_2324" href="#noteref_2324">2324.</a></dt><dd class="tei tei-notetext">Spart. <span class="tei tei-hi"><span style="font-style: italic">Hadr.</span></span> c. 16; cf. Renan, +<span class="tei tei-hi"><span style="font-style: italic">L’Égl. Chrét.</span></span> c. 2.</dd><dt class="tei tei-notelabel"><a id="note_2325" name="note_2325" href="#noteref_2325">2325.</a></dt><dd class="tei tei-notetext">Spart. <span class="tei tei-hi"><span style="font-style: italic">Hadr.</span></span> c. 2, § 4.</dd><dt class="tei tei-notelabel"><a id="note_2326" name="note_2326" href="#noteref_2326">2326.</a></dt><dd class="tei tei-notetext">D. Cass. lxix. 11, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">μαντείαις μαγγανείαις τε παντοδαπαῖς ἐχρῆτο κτλ.</span></span></dd><dt class="tei tei-notelabel"><a id="note_2327" name="note_2327" href="#noteref_2327">2327.</a></dt><dd class="tei tei-notetext">Spart. <span class="tei tei-hi"><span style="font-style: italic">Hadr.</span></span> c. 16, § 7.</dd><dt class="tei tei-notelabel"><a id="note_2328" name="note_2328" href="#noteref_2328">2328.</a></dt><dd class="tei tei-notetext">Id. <span class="tei tei-hi"><span style="font-style: italic">M. Anton.</span></span> c. 19.</dd><dt class="tei tei-notelabel"><a id="note_2329" name="note_2329" href="#noteref_2329">2329.</a></dt><dd class="tei tei-notetext">D. Cass. lxxi. 8.</dd><dt class="tei tei-notelabel"><a id="note_2330" name="note_2330" href="#noteref_2330">2330.</a></dt><dd class="tei tei-notetext">Luc. <span class="tei tei-hi"><span style="font-style: italic">Alex.</span></span> c. 35, 47.</dd><dt class="tei tei-notelabel"><a id="note_2331" name="note_2331" href="#noteref_2331">2331.</a></dt><dd class="tei tei-notetext">M. Aurel. x. 5; ix. 27: on the +Stoic belief in divination, <span class="tei tei-hi"><span style="font-style: italic">v.</span></span> Cic. <span class="tei tei-hi"><span style="font-style: italic">De +Div.</span></span> i. 38 (82); Zeller, <span class="tei tei-hi"><span style="font-style: italic">Phil. der +Griechen</span></span>, iii. 1, p. 313 sqq.</dd><dt class="tei tei-notelabel"><a id="note_2332" name="note_2332" href="#noteref_2332">2332.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> iii. 5, § 4.</dd><dt class="tei tei-notelabel"><a id="note_2333" name="note_2333" href="#noteref_2333">2333.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> vii. 27.</dd><dt class="tei tei-notelabel"><a id="note_2334" name="note_2334" href="#noteref_2334">2334.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> i. 18, v. 5, 5; cf. Mayor’s learned +note on iii. 5, 4; Gregorovius, <span class="tei tei-hi"><span style="font-style: italic">Hadrian</span></span>, +p. 229 sqq.</dd><dt class="tei tei-notelabel"><a id="note_2335" name="note_2335" href="#noteref_2335">2335.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Jul. Caes.</span></span> lxxvii.</dd><dt class="tei tei-notelabel"><a id="note_2336" name="note_2336" href="#noteref_2336">2336.</a></dt><dd class="tei tei-notetext">Id. <span class="tei tei-hi"><span style="font-style: italic">Octav.</span></span> xciii.</dd><dt class="tei tei-notelabel"><a id="note_2337" name="note_2337" href="#noteref_2337">2337.</a></dt><dd class="tei tei-notetext">Cf. Macé, <span class="tei tei-hi"><span style="font-style: italic">Suétone</span></span>, p. 59 sqq.</dd><dt class="tei tei-notelabel"><a id="note_2338" name="note_2338" href="#noteref_2338">2338.</a></dt><dd class="tei tei-notetext">Apul. <span class="tei tei-hi"><span style="font-style: italic">Met.</span></span> iv. 27; i. 8; cf. Petron. +<span class="tei tei-hi"><span style="font-style: italic">Sat.</span></span> 62, 63.</dd><dt class="tei tei-notelabel"><a id="note_2339" name="note_2339" href="#noteref_2339">2339.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">v.</span></span> Fabian, <span class="tei tei-hi"><span style="font-style: italic">Quid Tac. de num. div. +judicaverit</span></span>, pp. 7, 13, 16, 21, 24, 29; +Nipperdey, <span class="tei tei-hi"><span style="font-style: italic">Einleitung</span></span>, xiv. xxvi.; +Tac. <span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> v. 5; ii. 38; <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> iii. 18; +vi. 22; xiv. 12; cf. Peter, <span class="tei tei-hi"><span style="font-style: italic">Die Gesch. +Litt.</span></span> ii. p. 221.</dd><dt class="tei tei-notelabel"><a id="note_2340" name="note_2340" href="#noteref_2340">2340.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Agric.</span></span> c. 2, 4; <span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> iv. 5; +<span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xiv. 12.</dd><dt class="tei tei-notelabel"><a id="note_2341" name="note_2341" href="#noteref_2341">2341.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Agric.</span></span> c. 45; <span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> i. 2; iii. 37; +<span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> i. 7.</dd><dt class="tei tei-notelabel"><a id="note_2342" name="note_2342" href="#noteref_2342">2342.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> i. 1.</dd><dt class="tei tei-notelabel"><a id="note_2343" name="note_2343" href="#noteref_2343">2343.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> i. 3 <span class="tei tei-hi"><span style="font-style: italic">ad fin.</span></span></dd><dt class="tei tei-notelabel"><a id="note_2344" name="note_2344" href="#noteref_2344">2344.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xvi. 33, aequitate deum erga +bona malaque documenta.</dd><dt class="tei tei-notelabel"><a id="note_2345" name="note_2345" href="#noteref_2345">2345.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> vi. 22; cf. Mackail, <span class="tei tei-hi"><span style="font-style: italic">Rom. Lit.</span></span> +p. 210.</dd><dt class="tei tei-notelabel"><a id="note_2346" name="note_2346" href="#noteref_2346">2346.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> i. 22, genus hominum +potentibus infidum sperantibus fallax, +quod in civitate nostra et vetabitur semper +et retinebitur; cf. <span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> v. 4; <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> +vi. 28; iv. 58; cf. Fabian, p. 19.</dd><dt class="tei tei-notelabel"><a id="note_2347" name="note_2347" href="#noteref_2347">2347.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> ii. 50.</dd><dt class="tei tei-notelabel"><a id="note_2348" name="note_2348" href="#noteref_2348">2348.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> iv. 81; cf. Nipperdey, <span class="tei tei-hi"><span style="font-style: italic">Einl.</span></span> +xxvi.</dd><dt class="tei tei-notelabel"><a id="note_2349" name="note_2349" href="#noteref_2349">2349.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> ii. 50; iv. 81; i. 6; i. 18; +v. 13; <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> i. 65; ii. 14; <span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> iii. +56; iv. 83; cf. Fabian, <span class="tei tei-hi"><span style="font-style: italic">Quid Tac. de +num. div. judicaverit</span></span>, p. 19.</dd><dt class="tei tei-notelabel"><a id="note_2350" name="note_2350" href="#noteref_2350">2350.</a></dt><dd class="tei tei-notetext">Peter, <span class="tei tei-hi"><span style="font-style: italic">Gesch. Litt.</span></span> ii. p. 42.</dd><dt class="tei tei-notelabel"><a id="note_2351" name="note_2351" href="#noteref_2351">2351.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> iii. 83, simul cruor et +strues corporum, juxta scorta et scortis similes, etc.</dd><dt class="tei tei-notelabel"><a id="note_2352" name="note_2352" href="#noteref_2352">2352.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Nero</span></span>, c. iv. vi.</dd><dt class="tei tei-notelabel"><a id="note_2353" name="note_2353" href="#noteref_2353">2353.</a></dt><dd class="tei tei-notetext">Id. <span class="tei tei-hi"><span style="font-style: italic">Calig.</span></span> xxi. xxii. xxix. xxxiv. +xxxvii.; cf. Mackail, <span class="tei tei-hi"><span style="font-style: italic">Rom. Lit.</span></span> p. 213.</dd><dt class="tei tei-notelabel"><a id="note_2354" name="note_2354" href="#noteref_2354">2354.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Nero</span></span>, lvii.</dd><dt class="tei tei-notelabel"><a id="note_2355" name="note_2355" href="#noteref_2355">2355.</a></dt><dd class="tei tei-notetext">Epict. <span class="tei tei-hi"><span style="font-style: italic">Diss.</span></span> ii. 7, § 10, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">τί οὖν ἡμᾶς ἐπὶ τὸ συνεχῶς μαντεύεσθαι ἄγει; Ἡ δειλία, τὸ + φοβεῖσθαι τὰς ἐκβάσεις</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2356" name="note_2356" href="#noteref_2356">2356.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ὡς ὁ ὁδοιπόρος πυνθάνεται ... ποτέρα τῶν ὁδῶν φέρει ... + οὕτως ἔδει καὶ ἐπὶ τὸν θεὸν ἔρχεσθαι, ὡς ὁδηγόν</span></span>. +Cf. <span class="tei tei-hi"><span style="font-style: italic">Ench.</span></span> 32.</dd><dt class="tei tei-notelabel"><a id="note_2357" name="note_2357" href="#noteref_2357">2357.</a></dt><dd class="tei tei-notetext">Warde Fowler, <span class="tei tei-hi"><span style="font-style: italic">Roman Festivals</span></span>, +p. 72; Preller, <span class="tei tei-hi"><span style="font-style: italic">Rom. Myth.</span></span> (Tr.), p. 381.</dd><dt class="tei tei-notelabel"><a id="note_2358" name="note_2358" href="#noteref_2358">2358.</a></dt><dd class="tei tei-notetext">Philostr. <span class="tei tei-hi"><span style="font-style: italic">Vit. Soph.</span></span> ii. p. 273, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἐθαύμαζε δὲ τὸν Ἡρώδην ὡς ποικιλώτατον ῥητόρων</span></span>: cf. <span class="tei tei-hi"><span style="font-style: italic">Praef. Jac. Perizonii +ed. Aeliana</span></span>, Gronov.; Suid. + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">καὶ ἐσοφίστευσεν ἐν Ῥώμῃ αὐτῇ ἐπὶ τῶν μετὰ Ἁδριανὸν χρόνων</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2359" name="note_2359" href="#noteref_2359">2359.</a></dt><dd class="tei tei-notetext">Ael. <span class="tei tei-hi"><span style="font-style: italic">Var. Hist.</span></span> xi. 13.</dd><dt class="tei tei-notelabel"><a id="note_2360" name="note_2360" href="#noteref_2360">2360.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">v.</span></span> <span class="tei tei-hi"><span style="font-style: italic">Fragm. Ael. ap. Gronov.</span></span> p. +1014.</dd><dt class="tei tei-notelabel"><a id="note_2361" name="note_2361" href="#noteref_2361">2361.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> p. 1022.</dd><dt class="tei tei-notelabel"><a id="note_2362" name="note_2362" href="#noteref_2362">2362.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> p. 1024.</dd><dt class="tei tei-notelabel"><a id="note_2363" name="note_2363" href="#noteref_2363">2363.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> p. 1023.</dd><dt class="tei tei-notelabel"><a id="note_2364" name="note_2364" href="#noteref_2364">2364.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> p. 1011.</dd><dt class="tei tei-notelabel"><a id="note_2365" name="note_2365" href="#noteref_2365">2365.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> p. 1030.</dd><dt class="tei tei-notelabel"><a id="note_2366" name="note_2366" href="#noteref_2366">2366.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Fragm. Ael.</span></span> pp. 1009, 1034.</dd><dt class="tei tei-notelabel"><a id="note_2367" name="note_2367" href="#noteref_2367">2367.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> p. 1013.</dd><dt class="tei tei-notelabel"><a id="note_2368" name="note_2368" href="#noteref_2368">2368.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> p. 1049.</dd><dt class="tei tei-notelabel"><a id="note_2369" name="note_2369" href="#noteref_2369">2369.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> + <a name="corr457" id="corr457" class="tei tei-anchor"></a><span class="tei tei-corr">p.</span> 1051.</dd><dt class="tei tei-notelabel"><a id="note_2370" name="note_2370" href="#noteref_2370">2370.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">v.</span></span> Jebb’s <span class="tei tei-hi"><span style="font-style: italic">Aristides</span></span>, <span class="tei tei-hi"><span style="font-style: italic">Collect. Hist.</span></span> +§ vi.</dd><dt class="tei tei-notelabel"><a id="note_2371" name="note_2371" href="#noteref_2371">2371.</a></dt><dd class="tei tei-notetext">Philostr. <span class="tei tei-hi"><span style="font-style: italic">Vit. Soph.</span></span> ii. p. 253.</dd><dt class="tei tei-notelabel"><a id="note_2372" name="note_2372" href="#noteref_2372">2372.</a></dt><dd class="tei tei-notetext">Friedl. <span class="tei tei-hi"><span style="font-style: italic">Sittengesch.</span></span> iii. p. 440 sqq.; +Baumgart, <span class="tei tei-hi"><span style="font-style: italic">Ael. Aristides als Repräsentant +der Soph. Rhet.</span></span> pp. 68, 96.</dd><dt class="tei tei-notelabel"><a id="note_2373" name="note_2373" href="#noteref_2373">2373.</a></dt><dd class="tei tei-notetext">Baumgart rejects Welcker’s view of +the essentially religious character of +Aristides, pp. 112, 113.</dd><dt class="tei tei-notelabel"><a id="note_2374" name="note_2374" href="#noteref_2374">2374.</a></dt><dd class="tei tei-notetext">Baumgart, pp. 62, 102, Bald ist in +der ganzen Heilungsgeschichte dies die +Hauptsache, dass nun sein Rhetorentum +die höchste Weihe erhalten habe.</dd><dt class="tei tei-notelabel"><a id="note_2375" name="note_2375" href="#noteref_2375">2375.</a></dt><dd class="tei tei-notetext">Id. p. 62.</dd><dt class="tei tei-notelabel"><a id="note_2376" name="note_2376" href="#noteref_2376">2376.</a></dt><dd class="tei tei-notetext">Baumgart, pp. 60, 61.</dd><dt class="tei tei-notelabel"><a id="note_2377" name="note_2377" href="#noteref_2377">2377.</a></dt><dd class="tei tei-notetext">Id. p. 64.</dd><dt class="tei tei-notelabel"><a id="note_2378" name="note_2378" href="#noteref_2378">2378.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">v.</span></span> c. iii. of Pater’s <span class="tei tei-hi"><span style="font-style: italic">Marius the +Epicurean</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2379" name="note_2379" href="#noteref_2379">2379.</a></dt><dd class="tei tei-notetext">Philostr. <span class="tei tei-hi"><span style="font-style: italic">Apoll. Tyan.</span></span> iii. 44; D. +Cass. lxix. 22, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">Ἁδριανὸς δὲ μαγγανείαις μέν τισι καὶ γοητείαις ἐκενοῦτό ποτε +τοῦ ὑγροῦ</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2380" name="note_2380" href="#noteref_2380">2380.</a></dt><dd class="tei tei-notetext">Caton, <span class="tei tei-hi"><span style="font-style: italic">Temples and Ritual of +Asklepios</span></span>, p. 27.</dd><dt class="tei tei-notelabel"><a id="note_2381" name="note_2381" href="#noteref_2381">2381.</a></dt><dd class="tei tei-notetext">Baumgart, p. 97; cf. Aristid. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> +p. 574 (Jebb’s Ed.), 531.</dd><dt class="tei tei-notelabel"><a id="note_2382" name="note_2382" href="#noteref_2382">2382.</a></dt><dd class="tei tei-notetext">Aristid. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> p. 530 (Jebb).</dd><dt class="tei tei-notelabel"><a id="note_2383" name="note_2383" href="#noteref_2383">2383.</a></dt><dd class="tei tei-notetext">Caton, p. 29.</dd><dt class="tei tei-notelabel"><a id="note_2384" name="note_2384" href="#noteref_2384">2384.</a></dt><dd class="tei tei-notetext">Maury, <span class="tei tei-hi"><span style="font-style: italic">La Magie</span></span>, p. 231.</dd><dt class="tei tei-notelabel"><a id="note_2385" name="note_2385" href="#noteref_2385">2385.</a></dt><dd class="tei tei-notetext">S. Hieron. in <span class="tei tei-hi"><span style="font-style: italic">Is.</span></span> c. lv. p. 482.</dd><dt class="tei tei-notelabel"><a id="note_2386" name="note_2386" href="#noteref_2386">2386.</a></dt><dd class="tei tei-notetext">Pausan. ix. 39, § 4; Max. Tyr. +<span class="tei tei-hi"><span style="font-style: italic">Diss.</span></span> xiv. 2.</dd><dt class="tei tei-notelabel"><a id="note_2387" name="note_2387" href="#noteref_2387">2387.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">De Def. Or.</span></span> c. 41-46; Philostr. +<span class="tei tei-hi"><span style="font-style: italic">Apoll. Tyan.</span></span> i. 8; cf. Maury, <span class="tei tei-hi"><span style="font-style: italic">La +Magie</span></span>, p. 237.</dd><dt class="tei tei-notelabel"><a id="note_2388" name="note_2388" href="#noteref_2388">2388.</a></dt><dd class="tei tei-notetext">Apul. <span class="tei tei-hi"><span style="font-style: italic">Met.</span></span> xi. c. 22.</dd><dt class="tei tei-notelabel"><a id="note_2389" name="note_2389" href="#noteref_2389">2389.</a></dt><dd class="tei tei-notetext">Max. Tyr. xvi. i.; Philostr. <span class="tei tei-hi"><span style="font-style: italic">Apoll. +Tyan.</span></span> ii. 37; vi. 11.</dd><dt class="tei tei-notelabel"><a id="note_2390" name="note_2390" href="#noteref_2390">2390.</a></dt><dd class="tei tei-notetext">See a list in Tertullian, <span class="tei tei-hi"><span style="font-style: italic">De Anima</span></span>, +c. 46.</dd><dt class="tei tei-notelabel"><a id="note_2391" name="note_2391" href="#noteref_2391">2391.</a></dt><dd class="tei tei-notetext">Strab. xvii. 17 (1052).</dd><dt class="tei tei-notelabel"><a id="note_2392" name="note_2392" href="#noteref_2392">2392.</a></dt><dd class="tei tei-notetext">Diod. Sic. i. 25.</dd><dt class="tei tei-notelabel"><a id="note_2393" name="note_2393" href="#noteref_2393">2393.</a></dt><dd class="tei tei-notetext">Cic. <span class="tei tei-hi"><span style="font-style: italic">De Div.</span></span> i. 58.</dd><dt class="tei tei-notelabel"><a id="note_2394" name="note_2394" href="#noteref_2394">2394.</a></dt><dd class="tei tei-notetext">Wolff, <span class="tei tei-hi"><span style="font-style: italic">De Nov. Orac. Aet.</span></span> p. 29.</dd><dt class="tei tei-notelabel"><a id="note_2395" name="note_2395" href="#noteref_2395">2395.</a></dt><dd class="tei tei-notetext">Caton, p. 28.</dd><dt class="tei tei-notelabel"><a id="note_2396" name="note_2396" href="#noteref_2396">2396.</a></dt><dd class="tei tei-notetext">Diod. Sic. i. 25.</dd><dt class="tei tei-notelabel"><a id="note_2397" name="note_2397" href="#noteref_2397">2397.</a></dt><dd class="tei tei-notetext">Wolff, <span class="tei tei-hi"><span style="font-style: italic">De Nov. Orac. Aet.</span></span> p. 31, +Ejus sacerdotes fraudibus famosi opportune +Isidis templo Pompeiano culpae +convicti sunt; ubi ipse scalinam vidi +secretam, etc. Maury, <span class="tei tei-hi"><span style="font-style: italic">La Magie</span></span>, pp. +237-8.</dd><dt class="tei tei-notelabel"><a id="note_2398" name="note_2398" href="#noteref_2398">2398.</a></dt><dd class="tei tei-notetext">Cf. Maury, p. 240.</dd><dt class="tei tei-notelabel"><a id="note_2399" name="note_2399" href="#noteref_2399">2399.</a></dt><dd class="tei tei-notetext">See a list in Caton, p. 36 sq.</dd><dt class="tei tei-notelabel"><a id="note_2400" name="note_2400" href="#noteref_2400">2400.</a></dt><dd class="tei tei-notetext">Caton, p. 28; Pausan. ii. 27, § 5; +cf. Strab. viii. 6, § 15.</dd><dt class="tei tei-notelabel"><a id="note_2401" name="note_2401" href="#noteref_2401">2401.</a></dt><dd class="tei tei-notetext">Caton, pp. 40, 38.</dd><dt class="tei tei-notelabel"><a id="note_2402" name="note_2402" href="#noteref_2402">2402.</a></dt><dd class="tei tei-notetext">Baumgart, p. 101.</dd><dt class="tei tei-notelabel"><a id="note_2403" name="note_2403" href="#noteref_2403">2403.</a></dt><dd class="tei tei-notetext">Cf. Aristid. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> 536-538 (Jebb, t. i.).</dd><dt class="tei tei-notelabel"><a id="note_2404" name="note_2404" href="#noteref_2404">2404.</a></dt><dd class="tei tei-notetext">Aristid. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> 537, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">Ἕβρος πᾶς ἠπείρωτο ὑπὸ κριστάλλου, πεδία δὲ λιμνάζοντα</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2405" name="note_2405" href="#noteref_2405">2405.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 538, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">καὶ τέλος, οἱ ἰατροὶ κατέτεμνον ἐκ τοῦ στήθους ἀρξάμενοι πάντα + ἑξῆς ἄχρι πρὸς τὴν κύστιν κατω. κτλ.</span></span></dd><dt class="tei tei-notelabel"><a id="note_2406" name="note_2406" href="#noteref_2406">2406.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 541, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">οὔτε βοηθεῖν εἴχον οὔτε ἐγνώριζον τὴν ποικιλίαν τῆς νόσου. + τοσοῦτον δ’ οὖν συνέδοξεν εἰς τὰς πηγὰς τὰς θερμὰς κομίσαι.</span></span> Cf. 514, + <a name="corr464" id="corr464" class="tei tei-anchor"></a><span class="tei tei-corr"><span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">κτλ.</span></span></span>, and <span class="tei tei-hi"><span style="font-style: italic">Collect. +Hist. ad an.</span></span> 160, in Jebb’s Ed.</dd><dt class="tei tei-notelabel"><a id="note_2407" name="note_2407" href="#noteref_2407">2407.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 504.</dd><dt class="tei tei-notelabel"><a id="note_2408" name="note_2408" href="#noteref_2408">2408.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 554, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">τὸ δὲ στῆθος ἔξω παρεωθεῖτο καὶ τὸ νῶτον εἰς τοὔπισθεν ἀντεσπᾶτο +ἠρέμει δὲ οὐδὲν τοῦ σώματος, κτλ.</span></span></dd><dt class="tei tei-notelabel"><a id="note_2409" name="note_2409" href="#noteref_2409">2409.</a></dt><dd class="tei tei-notetext">Arist. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> 501-3, 506, 531, 532.</dd><dt class="tei tei-notelabel"><a id="note_2410" name="note_2410" href="#noteref_2410">2410.</a></dt><dd class="tei tei-notetext">Aristid. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> 521.</dd><dt class="tei tei-notelabel"><a id="note_2411" name="note_2411" href="#noteref_2411">2411.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 504-5, 541-2.</dd><dt class="tei tei-notelabel"><a id="note_2412" name="note_2412" href="#noteref_2412">2412.</a></dt><dd class="tei tei-notetext">Baumgart, p. 101; Aristid. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> p. +550 (Jebb, t. i.).</dd><dt class="tei tei-notelabel"><a id="note_2413" name="note_2413" href="#noteref_2413">2413.</a></dt><dd class="tei tei-notetext">Aristid. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> 553; Baumgart, p. 99.</dd><dt class="tei tei-notelabel"><a id="note_2414" name="note_2414" href="#noteref_2414">2414.</a></dt><dd class="tei tei-notetext">Aristid. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> 506, 515; cf. Baumgart, +p. 122.</dd><dt class="tei tei-notelabel"><a id="note_2415" name="note_2415" href="#noteref_2415">2415.</a></dt><dd class="tei tei-notetext">Aristid. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> 505, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">οἱ δὲ ἐνεκάλουν ὡς λίαν ἅπαντα ἐπὶ τοῖς ὀνείρασι ποιουμένῳ, κτλ.</span></span></dd><dt class="tei tei-notelabel"><a id="note_2416" name="note_2416" href="#noteref_2416">2416.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 529.</dd><dt class="tei tei-notelabel"><a id="note_2417" name="note_2417" href="#noteref_2417">2417.</a></dt><dd class="tei tei-notetext">Baumgart, p. 64, und dabei entwickelte +sich der Glaube, dass er dem +Asklepios alles verdanke, Leib, Leben, +und speciell die Gabe der Rede, etc.; cf. +p. 68, erhebt er ihn auch als den eigentlichen +Verleiher und Spender seiner +rednerischen Gaben, etc., p. 69, er dem +Gotte einen stärkeren und bleibenden +Einfluss auch auf die Gestaltung seines +inneren Lebens zuschreibt.</dd><dt class="tei tei-notelabel"><a id="note_2418" name="note_2418" href="#noteref_2418">2418.</a></dt><dd class="tei tei-notetext">Id. p. 69.</dd><dt class="tei tei-notelabel"><a id="note_2419" name="note_2419" href="#noteref_2419">2419.</a></dt><dd class="tei tei-notetext">Aristid. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> 512, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">εὐθὺς ἐξ ἀρχῆς προεῖπεν ὁ θεὸς ἀπογράφειν τὰ ὀνείρατα</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2420" name="note_2420" href="#noteref_2420">2420.</a></dt><dd class="tei tei-notetext">Baumgart, pp. 112, 123.</dd><dt class="tei tei-notelabel"><a id="note_2421" name="note_2421" href="#noteref_2421">2421.</a></dt><dd class="tei tei-notetext">On his vanity <span class="tei tei-hi"><span style="font-style: italic">v.</span></span> Baumgart, p. 110. +The most glaring example is in <span class="tei tei-hi"><span style="font-style: italic">Or. Sac.</span></span> +4, 591-2, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἐξεβόησα, εἶς, λέγων τὸν θεόν, καὶ ὅς ἔφη, σὺ εἶ</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2422" name="note_2422" href="#noteref_2422">2422.</a></dt><dd class="tei tei-notetext">Artemid. <span class="tei tei-hi"><span style="font-style: italic">Oneirocrit.</span></span> iii. 66.</dd><dt class="tei tei-notelabel"><a id="note_2423" name="note_2423" href="#noteref_2423">2423.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> i. 1, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">διὰ τὴν εὐχρηστίαν οὐ μόνον τὴν ἡμῶν αὐτῶν ἀλλὰ καὶ + τῶν μετέπειτα ἐσωμένων ἀνθρώπων</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2424" name="note_2424" href="#noteref_2424">2424.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> Cf. Tertullian, <span class="tei tei-hi"><span style="font-style: italic">De An.</span></span> 46, 47.</dd><dt class="tei tei-notelabel"><a id="note_2425" name="note_2425" href="#noteref_2425">2425.</a></dt><dd class="tei tei-notetext">Artemid. <span class="tei tei-hi"><span style="font-style: italic">Oneirocrit.</span></span> +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">οὐ γὰρ ἀπὸ πείρας ἀλλ’ αὐτοσχεδιάζοντες ... οὕτως ἔγραφον</span></span>. Praef.</dd><dt class="tei tei-notelabel"><a id="note_2426" name="note_2426" href="#noteref_2426">2426.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> ii. 70, <span class="tei tei-hi"><span style="font-style: italic">ad fin.</span></span></dd><dt class="tei tei-notelabel"><a id="note_2427" name="note_2427" href="#noteref_2427">2427.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> i. Praef., + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">οὐκ ἔστιν ὅ τι βιβλίον οὐκ ἐτησάμην ὀνειροκριτικόν</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2428" name="note_2428" href="#noteref_2428">2428.</a></dt><dd class="tei tei-notetext">Artemid. <span class="tei tei-hi"><span style="font-style: italic">Oneirocrit.</span></span> iv. 71.</dd><dt class="tei tei-notelabel"><a id="note_2429" name="note_2429" href="#noteref_2429">2429.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἀλλὰ ποτὲ μὲν ἁπλῶς λέγουσι, ποτὲ δὲ αἰνίσσονται ... + ἐπειδὴ καὶ σοφώτεροι ὄντες ἡμῶν αὐτῶν οὐδὲν ἡμᾶς +ἀβασανίστως βούλονται λαμβάνειν</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2430" name="note_2430" href="#noteref_2430">2430.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> ii. 69.</dd><dt class="tei tei-notelabel"><a id="note_2431" name="note_2431" href="#noteref_2431">2431.</a></dt><dd class="tei tei-notetext">Maury, p. 241.</dd><dt class="tei tei-notelabel"><a id="note_2432" name="note_2432" href="#noteref_2432">2432.</a></dt><dd class="tei tei-notetext">Artemid. <span class="tei tei-hi"><span style="font-style: italic">Oneirocrit.</span></span> iv. Praef.</dd><dt class="tei tei-notelabel"><a id="note_2433" name="note_2433" href="#noteref_2433">2433.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> ii. 4.</dd><dt class="tei tei-notelabel"><a id="note_2434" name="note_2434" href="#noteref_2434">2434.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> i. 13, 17.</dd><dt class="tei tei-notelabel"><a id="note_2435" name="note_2435" href="#noteref_2435">2435.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> i. 22.</dd><dt class="tei tei-notelabel"><a id="note_2436" name="note_2436" href="#noteref_2436">2436.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> i. 37, 39.</dd><dt class="tei tei-notelabel"><a id="note_2437" name="note_2437" href="#noteref_2437">2437.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> i. 51.</dd><dt class="tei tei-notelabel"><a id="note_2438" name="note_2438" href="#noteref_2438">2438.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> i. 66.</dd><dt class="tei tei-notelabel"><a id="note_2439" name="note_2439" href="#noteref_2439">2439.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> v. 18.</dd><dt class="tei tei-notelabel"><a id="note_2440" name="note_2440" href="#noteref_2440">2440.</a></dt><dd class="tei tei-notetext">Artemid. <span class="tei tei-hi"><span style="font-style: italic">Oneirocrit.</span></span> v. Praef.</dd><dt class="tei tei-notelabel"><a id="note_2441" name="note_2441" href="#noteref_2441">2441.</a></dt><dd class="tei tei-notetext">Luc. <span class="tei tei-hi"><span style="font-style: italic">Concil. Deor.</span></span> c. 12, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἀλλ’ ἤδη πᾶς λίθος καὶ πᾶς βωμὸς χρησμῳδεῖ, κτλ.</span></span> +Cf. Philostr. <span class="tei tei-hi"><span style="font-style: italic">Apoll. Tyan.</span></span> iv. 14.</dd><dt class="tei tei-notelabel"><a id="note_2442" name="note_2442" href="#noteref_2442">2442.</a></dt><dd class="tei tei-notetext">Cic. <span class="tei tei-hi"><span style="font-style: italic">De. Div.</span></span> ii. 57, cur isto modo +iam oracula Delphis non eduntur non +modo nostra aetate, sed jamdiu, jam +ut nihil possit esse contemptius?</dd><dt class="tei tei-notelabel"><a id="note_2443" name="note_2443" href="#noteref_2443">2443.</a></dt><dd class="tei tei-notetext">Strab. ix. 3, 4, (419), +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ὠλιγώρεται δ’ ἱκανῶς καὶ τὸ ἱερόν, κτλ.</span></span>: vii. 7, 9, +(328) (Dodona); xvii. 1, 43 (Ammon).</dd><dt class="tei tei-notelabel"><a id="note_2444" name="note_2444" href="#noteref_2444">2444.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">De Def. Or.</span></span> c. 5.</dd><dt class="tei tei-notelabel"><a id="note_2445" name="note_2445" href="#noteref_2445">2445.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">De Def. Or.</span></span> c. 8, 38.</dd><dt class="tei tei-notelabel"><a id="note_2446" name="note_2446" href="#noteref_2446">2446.</a></dt><dd class="tei tei-notetext">Id. <span class="tei tei-hi"><span style="font-style: italic">Cic.</span></span> c. 5.</dd><dt class="tei tei-notelabel"><a id="note_2447" name="note_2447" href="#noteref_2447">2447.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> ii. 54.</dd><dt class="tei tei-notelabel"><a id="note_2448" name="note_2448" href="#noteref_2448">2448.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Tib.</span></span> c. xiv.</dd><dt class="tei tei-notelabel"><a id="note_2449" name="note_2449" href="#noteref_2449">2449.</a></dt><dd class="tei tei-notetext">Id. <span class="tei tei-hi"><span style="font-style: italic">Calig.</span></span> c. lvii.</dd><dt class="tei tei-notelabel"><a id="note_2450" name="note_2450" href="#noteref_2450">2450.</a></dt><dd class="tei tei-notetext">Id. <span class="tei tei-hi"><span style="font-style: italic">Nero</span></span>, xl.</dd><dt class="tei tei-notelabel"><a id="note_2451" name="note_2451" href="#noteref_2451">2451.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> ii. 78.</dd><dt class="tei tei-notelabel"><a id="note_2452" name="note_2452" href="#noteref_2452">2452.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Tit.</span></span> c. v.</dd><dt class="tei tei-notelabel"><a id="note_2453" name="note_2453" href="#noteref_2453">2453.</a></dt><dd class="tei tei-notetext">Philostr. <span class="tei tei-hi"><span style="font-style: italic">Apoll. Tyan.</span></span> iv. 24.</dd><dt class="tei tei-notelabel"><a id="note_2454" name="note_2454" href="#noteref_2454">2454.</a></dt><dd class="tei tei-notetext">Luc. <span class="tei tei-hi"><span style="font-style: italic">Alex.</span></span> c. 29.</dd><dt class="tei tei-notelabel"><a id="note_2455" name="note_2455" href="#noteref_2455">2455.</a></dt><dd class="tei tei-notetext">Friedl. <span class="tei tei-hi"><span style="font-style: italic">Sittengesch.</span></span> iii. p. 469.</dd><dt class="tei tei-notelabel"><a id="note_2456" name="note_2456" href="#noteref_2456">2456.</a></dt><dd class="tei tei-notetext">D. Cass. lxiii. 14.</dd><dt class="tei tei-notelabel"><a id="note_2457" name="note_2457" href="#noteref_2457">2457.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">v.</span></span> Wolff. <span class="tei tei-hi"><span style="font-style: italic">De Nov. Orac. Aet.</span></span> p. 5.</dd><dt class="tei tei-notelabel"><a id="note_2458" name="note_2458" href="#noteref_2458">2458.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> pp. 6, 52.</dd><dt class="tei tei-notelabel"><a id="note_2459" name="note_2459" href="#noteref_2459">2459.</a></dt><dd class="tei tei-notetext">Luc. <span class="tei tei-hi"><span style="font-style: italic">Alex.</span></span> c. 3, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ὀφθαλμοὶ πολὺ τὸ γοργὸν καὶ ἔνθεον διεμφαίνοντες, κτλ.</span></span></dd><dt class="tei tei-notelabel"><a id="note_2460" name="note_2460" href="#noteref_2460">2460.</a></dt><dd class="tei tei-notetext">Luc. <span class="tei tei-hi"><span style="font-style: italic">Alex.</span></span> c. 4, 5.</dd><dt class="tei tei-notelabel"><a id="note_2461" name="note_2461" href="#noteref_2461">2461.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 8, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ῥᾳδίως κατενόησαν τὸν τῶν ἀνθρώπων βίον ὑπὸ δυοῖν τούτοιν +μεγίστοιν τυραννούμενον</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2462" name="note_2462" href="#noteref_2462">2462.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 9.</dd><dt class="tei tei-notelabel"><a id="note_2463" name="note_2463" href="#noteref_2463">2463.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 12.</dd><dt class="tei tei-notelabel"><a id="note_2464" name="note_2464" href="#noteref_2464">2464.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 15-18.</dd><dt class="tei tei-notelabel"><a id="note_2465" name="note_2465" href="#noteref_2465">2465.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 20.</dd><dt class="tei tei-notelabel"><a id="note_2466" name="note_2466" href="#noteref_2466">2466.</a></dt><dd class="tei tei-notetext">Luc. <span class="tei tei-hi"><span style="font-style: italic">Alex.</span></span> c. 23, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἐτέτακτο δὲ καὶ μισθὸς ἐφ’ ἑκάστῳ χρησμῷ δραχμὴ καὶ δύ’ ὀβολώ</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2467" name="note_2467" href="#noteref_2467">2467.</a></dt><dd class="tei tei-notetext">If I am right in interpreting +Lucian’s statement, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἀλλ’ εἰς ἑπτὰ ἢ ὀκτὼ μυριάδας ἑκάστου ἔθους ἤθροιζεν</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2468" name="note_2468" href="#noteref_2468">2468.</a></dt><dd class="tei tei-notetext">Luc. <span class="tei tei-hi"><span style="font-style: italic">Alex.</span></span> c. + <a name="corr475" id="corr475" class="tei tei-anchor"></a><span class="tei tei-corr">23,</span> +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἅπασιν ἔνεμεν ἑκάστῳ τὸ κατ’ ἀξίαν</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2469" name="note_2469" href="#noteref_2469">2469.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 24.</dd><dt class="tei tei-notelabel"><a id="note_2470" name="note_2470" href="#noteref_2470">2470.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 51, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἀλλὰ καὶ βαρβάροις πολλάκις ἔχρησεν ... Συριστὶ ἢ Κελτιστί</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2471" name="note_2471" href="#noteref_2471">2471.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 30, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἀλλόκοτα περὶ τῶν θεῶν πεπιστευκώς, κτλ.</span></span></dd><dt class="tei tei-notelabel"><a id="note_2472" name="note_2472" href="#noteref_2472">2472.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 31.</dd><dt class="tei tei-notelabel"><a id="note_2473" name="note_2473" href="#noteref_2473">2473.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 32.</dd><dt class="tei tei-notelabel"><a id="note_2474" name="note_2474" href="#noteref_2474">2474.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 30, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἐν πολλαῖς τάξεσι ἐξητασμένος</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2475" name="note_2475" href="#noteref_2475">2475.</a></dt><dd class="tei tei-notetext">Luc. <span class="tei tei-hi"><span style="font-style: italic">Alex.</span></span> c. 35.</dd><dt class="tei tei-notelabel"><a id="note_2476" name="note_2476" href="#noteref_2476">2476.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 38, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">εἴ τις ἄθεος ἢ Χριστιανὸς ἢ Ἐπικούρειος ἥκει κατάσκοπος + τῶν ὀργίων, κτλ.</span></span>: cf. 25, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">λέγων ἀθέων ἐμπεπλῆσθαι καὶ Χριστιανῶν τὸν Πόντον, κτλ.</span></span></dd><dt class="tei tei-notelabel"><a id="note_2477" name="note_2477" href="#noteref_2477">2477.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 46.</dd><dt class="tei tei-notelabel"><a id="note_2478" name="note_2478" href="#noteref_2478">2478.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> cc. 53 sqq.</dd><dt class="tei tei-notelabel"><a id="note_2479" name="note_2479" href="#noteref_2479">2479.</a></dt><dd class="tei tei-notetext">Jul. Capitol. <span class="tei tei-hi"><span style="font-style: italic">M. Ant.</span></span> cc. 22, 17.</dd><dt class="tei tei-notelabel"><a id="note_2480" name="note_2480" href="#noteref_2480">2480.</a></dt><dd class="tei tei-notetext">Luc. <span class="tei tei-hi"><span style="font-style: italic">Alex.</span></span> cc. 36-48.</dd><dt class="tei tei-notelabel"><a id="note_2481" name="note_2481" href="#noteref_2481">2481.</a></dt><dd class="tei tei-notetext">Luc. <span class="tei tei-hi"><span style="font-style: italic">Alex.</span></span> c. 38.</dd><dt class="tei tei-notelabel"><a id="note_2482" name="note_2482" href="#noteref_2482">2482.</a></dt><dd class="tei tei-notetext">Friedl. <span class="tei tei-hi"><span style="font-style: italic">Sittengesch.</span></span> iii. 456.</dd><dt class="tei tei-notelabel"><a id="note_2483" name="note_2483" href="#noteref_2483">2483.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 1810, 5320; cf. Preller, +<span class="tei tei-hi"><span style="font-style: italic">Rom. Myth.</span></span> (Tr.), p. 415.</dd><dt class="tei tei-notelabel"><a id="note_2484" name="note_2484" href="#noteref_2484">2484.</a></dt><dd class="tei tei-notetext">D. Cass. lxix, 11; cf. Gregorov. +<span class="tei tei-hi"><span style="font-style: italic">Hadrian</span></span>, p. 128.</dd><dt class="tei tei-notelabel"><a id="note_2485" name="note_2485" href="#noteref_2485">2485.</a></dt><dd class="tei tei-notetext">Luc. <span class="tei tei-hi"><span style="font-style: italic">De Morte Peregr.</span></span> c. 29.</dd><dt class="tei tei-notelabel"><a id="note_2486" name="note_2486" href="#noteref_2486">2486.</a></dt><dd class="tei tei-notetext">Jul. Capitol. <span class="tei tei-hi"><span style="font-style: italic">M. Ant.</span></span> c. 18, +hodieque in multis domibus M. Antonini +statuae consistunt inter deos +penates ... sacrilegus judicatus est +qui ejus imaginem in sua domo non +habuit.</dd><dt class="tei tei-notelabel"><a id="note_2487" name="note_2487" href="#noteref_2487">2487.</a></dt><dd class="tei tei-notetext">Max. Tyr. <span class="tei tei-hi"><span style="font-style: italic">Diss.</span></span> xiv. 8.</dd><dt class="tei tei-notelabel"><a id="note_2488" name="note_2488" href="#noteref_2488">2488.</a></dt><dd class="tei tei-notetext">Petron. <span class="tei tei-hi"><span style="font-style: italic">Sat.</span></span> 17.</dd><dt class="tei tei-notelabel"><a id="note_2489" name="note_2489" href="#noteref_2489">2489.</a></dt><dd class="tei tei-notetext">Herod. i. 60.</dd><dt class="tei tei-notelabel"><a id="note_2490" name="note_2490" href="#noteref_2490">2490.</a></dt><dd class="tei tei-notetext">Preller, <span class="tei tei-hi"><span style="font-style: italic">Myth. Rom.</span></span> p. 65, 66, +387.</dd><dt class="tei tei-notelabel"><a id="note_2491" name="note_2491" href="#noteref_2491">2491.</a></dt><dd class="tei tei-notetext">Cf. <span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> Ind. pp. 27, 28; <span class="tei tei-hi"><span style="font-style: italic">v.</span></span> +especially 1730 (genius Jovis), 1812 +(Neronis), 193 (Arvernorum), 2204 +(Col. Ostiensis), 689 (municipii), 1704 +(legionis), 4113 (pavimentariorum), +6628 (fontis).</dd><dt class="tei tei-notelabel"><a id="note_2492" name="note_2492" href="#noteref_2492">2492.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 2135, Sei Deo Sei Deivae +Sac. etc.; 1580, Aesculapio et Hygiae +caeterisque diis deabusque hujus loci +Salutaribus; 5902, Hospitibus diis +Mauricis et genio loci, etc.</dd><dt class="tei tei-notelabel"><a id="note_2493" name="note_2493" href="#noteref_2493">2493.</a></dt><dd class="tei tei-notetext">Cf. Tertull. <span class="tei tei-hi"><span style="font-style: italic">Apol.</span></span> c. 24.</dd><dt class="tei tei-notelabel"><a id="note_2494" name="note_2494" href="#noteref_2494">2494.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 1997-2001; cf. D. Cass. +lxxvii. 15.</dd><dt class="tei tei-notelabel"><a id="note_2495" name="note_2495" href="#noteref_2495">2495.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 823, 1967.</dd><dt class="tei tei-notelabel"><a id="note_2496" name="note_2496" href="#noteref_2496">2496.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 1959, 1986, 1954; cf. <span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> +xii. 1556, 3097; viii. 9195, 4578, 8834.</dd><dt class="tei tei-notelabel"><a id="note_2497" name="note_2497" href="#noteref_2497">2497.</a></dt><dd class="tei tei-notetext">Friedl. <span class="tei tei-hi"><span style="font-style: italic">Sittengesch.</span></span> iii. pp. 482-4.</dd><dt class="tei tei-notelabel"><a id="note_2498" name="note_2498" href="#noteref_2498">2498.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 1580.</dd><dt class="tei tei-notelabel"><a id="note_2499" name="note_2499" href="#noteref_2499">2499.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 5689.</dd><dt class="tei tei-notelabel"><a id="note_2500" name="note_2500" href="#noteref_2500">2500.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 1560.</dd><dt class="tei tei-notelabel"><a id="note_2501" name="note_2501" href="#noteref_2501">2501.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 1632, 4, 7; Nymphis ob reditum +aquarum, etc.</dd><dt class="tei tei-notelabel"><a id="note_2502" name="note_2502" href="#noteref_2502">2502.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 5758.</dd><dt class="tei tei-notelabel"><a id="note_2503" name="note_2503" href="#noteref_2503">2503.</a></dt><dd class="tei tei-notetext">Philostr. <span class="tei tei-hi"><span style="font-style: italic">Apoll. Tyan.</span></span> iv. 16, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">Θετταλοὶ γὰρ τὰ ἐναγίσματα χρόνον ἤδη πολὺν εκλελοίπασί μοι</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2504" name="note_2504" href="#noteref_2504">2504.</a></dt><dd class="tei tei-notetext">Friedl. <span class="tei tei-hi"><span style="font-style: italic">Sittengesch.</span></span> iii. p. 479.</dd><dt class="tei tei-notelabel"><a id="note_2505" name="note_2505" href="#noteref_2505">2505.</a></dt><dd class="tei tei-notetext">Orig. <span class="tei tei-hi"><span style="font-style: italic">C. Celsum</span></span>, lib. iii. p. 124, +ed. Spencer; lib. vii. p. 334, Friedl. +iv. p. 458; S. Aug. <span class="tei tei-hi"><span style="font-style: italic">De Civ. D.</span></span> xix. 23, +quis ita stultus est qui non intelligat ... consilio +simili ab impuris daemonibus +ita fuisse responsa, etc.; cf. +viii. 22, mirabilibus et fallacibus signis +sive factorum sive praedictorum deos +se esse persuaserunt.</dd><dt class="tei tei-notelabel"><a id="note_2506" name="note_2506" href="#noteref_2506">2506.</a></dt><dd class="tei tei-notetext">Herodot. vi. 86.</dd><dt class="tei tei-notelabel"><a id="note_2507" name="note_2507" href="#noteref_2507">2507.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">Non posse suav. vivi</span></span>, etc. c. 26 sq.; <span class="tei tei-hi"><span style="font-style: italic">De Ser. Num. Vind.</span></span> c. 18.</dd><dt class="tei tei-notelabel"><a id="note_2508" name="note_2508" href="#noteref_2508">2508.</a></dt><dd class="tei tei-notetext">Plat. <span class="tei tei-hi"><span style="font-style: italic">Phaed.</span></span> 85 <span class="tei tei-hi"><span style="font-size: 75%">D</span></span>, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">εἰ μή τις δύναιτο ἀσφαλέστερον ἐπὶ βεβαιοτέρου ὀχήματος +[ἢ] λόγου θείου τινὸς διαπορευθῆναι</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2509" name="note_2509" href="#noteref_2509">2509.</a></dt><dd class="tei tei-notetext">Soph. <span class="tei tei-hi"><span style="font-style: italic">O.C.</span></span> 1055.</dd><dt class="tei tei-notelabel"><a id="note_2510" name="note_2510" href="#noteref_2510">2510.</a></dt><dd class="tei tei-notetext">Sellar’s <span class="tei tei-hi"><span style="font-style: italic">Virgil</span></span>, p. 367; cf. Boissier, +<span class="tei tei-hi"><span style="font-style: italic">Rel. Rom.</span></span> i. 367.</dd><dt class="tei tei-notelabel"><a id="note_2511" name="note_2511" href="#noteref_2511">2511.</a></dt><dd class="tei tei-notetext">Cic. <span class="tei tei-hi"><span style="font-style: italic">Tusc.</span></span> i. 16, sub terra censebant +reliquam vitam agi mortuorum; cf. F. +de Coulanges, <span class="tei tei-hi"><span style="font-style: italic">La Cité Ant.</span></span> p. 8.</dd><dt class="tei tei-notelabel"><a id="note_2512" name="note_2512" href="#noteref_2512">2512.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 4525.</dd><dt class="tei tei-notelabel"><a id="note_2513" name="note_2513" href="#noteref_2513">2513.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 4433, posticum cum apparitorio, +et compitum a solo pecun. sua fecerunt, +etc.; cf. 4353; Petron. c. 71.</dd><dt class="tei tei-notelabel"><a id="note_2514" name="note_2514" href="#noteref_2514">2514.</a></dt><dd class="tei tei-notetext">Marq. <span class="tei tei-hi"><span style="font-style: italic">Priv.</span></span> i. 367.</dd><dt class="tei tei-notelabel"><a id="note_2515" name="note_2515" href="#noteref_2515">2515.</a></dt><dd class="tei tei-notetext">Cf. Duruy, <span class="tei tei-hi"><span style="font-style: italic">Hist. Rom.</span></span> v. 637.</dd><dt class="tei tei-notelabel"><a id="note_2516" name="note_2516" href="#noteref_2516">2516.</a></dt><dd class="tei tei-notetext">Aesch. <span class="tei tei-hi"><span style="font-style: italic">Choeph.</span></span> 92, 488; F. de +Coulanges, <span class="tei tei-hi"><span style="font-style: italic">La Cité Ant.</span></span> p. 16.</dd><dt class="tei tei-notelabel"><a id="note_2517" name="note_2517" href="#noteref_2517">2517.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 7364, 7338, 4076, 4417, +4422.</dd><dt class="tei tei-notelabel"><a id="note_2518" name="note_2518" href="#noteref_2518">2518.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 4428, somno aeterno sacr. ... fecerunt +sibi et suis libertis libertabusque, +etc., 4631, 4435.</dd><dt class="tei tei-notelabel"><a id="note_2519" name="note_2519" href="#noteref_2519">2519.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 4781, 3, 5, 6, 4790, quisquis +hoc sustulerit aut laeserit ultimus +suorum moriatur.</dd><dt class="tei tei-notelabel"><a id="note_2520" name="note_2520" href="#noteref_2520">2520.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 4775, 4419, 4420, 4415, +4737; T. Lollius positus propter viam +ut dicant praeterientes, Lolli ave, cf. +4745.</dd><dt class="tei tei-notelabel"><a id="note_2521" name="note_2521" href="#noteref_2521">2521.</a></dt><dd class="tei tei-notetext">Fowler, <span class="tei tei-hi"><span style="font-style: italic">Rom. Festivals</span></span>, p. 307.</dd><dt class="tei tei-notelabel"><a id="note_2522" name="note_2522" href="#noteref_2522">2522.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 4414, 4417, nam curatores +substituam qui vescantur ex +horum hortorum reditu natali meo et +praebeant rosam in aeternum. Hos +neque dividi neque alienari volo.</dd><dt class="tei tei-notelabel"><a id="note_2523" name="note_2523" href="#noteref_2523">2523.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 4084, 4100, 4420.</dd><dt class="tei tei-notelabel"><a id="note_2524" name="note_2524" href="#noteref_2524">2524.</a></dt><dd class="tei tei-notetext">Marq. <span class="tei tei-hi"><span style="font-style: italic">Priv.</span></span> i. 362; Mau, <span class="tei tei-hi"><span style="font-style: italic">Pompeii</span></span>, +p. 421 sqq.; cf. Cic. <span class="tei tei-hi"><span style="font-style: italic">Tusc.</span></span> i. 16.</dd><dt class="tei tei-notelabel"><a id="note_2525" name="note_2525" href="#noteref_2525">2525.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 4737.</dd><dt class="tei tei-notelabel"><a id="note_2526" name="note_2526" href="#noteref_2526">2526.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 7396, 7402, vivite felices qui +legitis.</dd><dt class="tei tei-notelabel"><a id="note_2527" name="note_2527" href="#noteref_2527">2527.</a></dt><dd class="tei tei-notetext">Cic. <span class="tei tei-hi"><span style="font-style: italic">Tusc.</span></span> i. 12, 27, quas (caeremonias +sepulcrorum) ingeniis praediti +nec tanta cura coluissent, nec violatas +tam inexpiabili religione sanxissent, +nisi haereret in eorum mentibus mortem +non interitum esse omnia tollentem, +etc.</dd><dt class="tei tei-notelabel"><a id="note_2528" name="note_2528" href="#noteref_2528">2528.</a></dt><dd class="tei tei-notetext">Aelian, <span class="tei tei-hi"><span style="font-style: italic">Fr.</span></span> p. 1023 (Gronov.).</dd><dt class="tei tei-notelabel"><a id="note_2529" name="note_2529" href="#noteref_2529">2529.</a></dt><dd class="tei tei-notetext">S. Paulin. Nol. <span class="tei tei-hi"><span style="font-style: italic">Carm.</span></span> 27; S. +Aug. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 22, <span class="tei tei-hi"><span style="font-style: italic">Serm.</span></span> v. xvii.; cf. Sidon. +Apoll. v. 17; Bingham, <span class="tei tei-hi"><span style="font-style: italic">Antiq. of Chr. +Church</span></span>, ii. p. 1165.</dd><dt class="tei tei-notelabel"><a id="note_2530" name="note_2530" href="#noteref_2530">2530.</a></dt><dd class="tei tei-notetext">Fowler, <span class="tei tei-hi"><span style="font-style: italic">Rom. Festivals</span></span>, p. 108.</dd><dt class="tei tei-notelabel"><a id="note_2531" name="note_2531" href="#noteref_2531">2531.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 4775, horis nocturnis ut +eum videam, et possim dulcius et +celerius aput eum pervenire.</dd><dt class="tei tei-notelabel"><a id="note_2532" name="note_2532" href="#noteref_2532">2532.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 7346.</dd><dt class="tei tei-notelabel"><a id="note_2533" name="note_2533" href="#noteref_2533">2533.</a></dt><dd class="tei tei-notetext">Marq. <span class="tei tei-hi"><span style="font-style: italic">Priv.</span></span> i. pp. 438-9; Preller, +<span class="tei tei-hi"><span style="font-style: italic">Rom. Myth.</span></span> (Tr.), p. 331.</dd><dt class="tei tei-notelabel"><a id="note_2534" name="note_2534" href="#noteref_2534">2534.</a></dt><dd class="tei tei-notetext">Momms. <span class="tei tei-hi"><span style="font-style: italic">Rom. Hist.</span></span> i. p. 189; +Tertull. <span class="tei tei-hi"><span style="font-style: italic">Apol.</span></span> xv. vidimus et Jovis +fratrem gladiatorum cadavera cum +malleo deducentem.</dd><dt class="tei tei-notelabel"><a id="note_2535" name="note_2535" href="#noteref_2535">2535.</a></dt><dd class="tei tei-notetext">Fowler, <span class="tei tei-hi"><span style="font-style: italic">Rom. Festivals</span></span>, p. 211.</dd><dt class="tei tei-notelabel"><a id="note_2536" name="note_2536" href="#noteref_2536">2536.</a></dt><dd class="tei tei-notetext">Luc. <span class="tei tei-hi"><span style="font-style: italic">Philops.</span></span> c. 6.</dd><dt class="tei tei-notelabel"><a id="note_2537" name="note_2537" href="#noteref_2537">2537.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 16.</dd><dt class="tei tei-notelabel"><a id="note_2538" name="note_2538" href="#noteref_2538">2538.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> cc. 22-24.</dd><dt class="tei tei-notelabel"><a id="note_2539" name="note_2539" href="#noteref_2539">2539.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 27.</dd><dt class="tei tei-notelabel"><a id="note_2540" name="note_2540" href="#noteref_2540">2540.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">Cim.</span></span> c. 1, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἐπὶ πολὺν χρόνον εἰδώλων τινῶν ἐν τῷ τόπῳ προφαινομένων, +ὡς οἱ πατέρες ἡμῶν λέγουσι, κτλ.</span></span></dd><dt class="tei tei-notelabel"><a id="note_2541" name="note_2541" href="#noteref_2541">2541.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> vii. 27.</dd><dt class="tei tei-notelabel"><a id="note_2542" name="note_2542" href="#noteref_2542">2542.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Calig.</span></span> c. 59.</dd><dt class="tei tei-notelabel"><a id="note_2543" name="note_2543" href="#noteref_2543">2543.</a></dt><dd class="tei tei-notetext">D. Cass. lxii. 17.</dd><dt class="tei tei-notelabel"><a id="note_2544" name="note_2544" href="#noteref_2544">2544.</a></dt><dd class="tei tei-notetext">Lobeck, <span class="tei tei-hi"><span style="font-style: italic">Aglaoph.</span></span> i. p. 221.</dd><dt class="tei tei-notelabel"><a id="note_2545" name="note_2545" href="#noteref_2545">2545.</a></dt><dd class="tei tei-notetext">D. Cass. lvii. 15.</dd><dt class="tei tei-notelabel"><a id="note_2546" name="note_2546" href="#noteref_2546">2546.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Nero</span></span>, c. xxxiv.</dd><dt class="tei tei-notelabel"><a id="note_2547" name="note_2547" href="#noteref_2547">2547.</a></dt><dd class="tei tei-notetext">Max. Tyr. xv. 7.</dd><dt class="tei tei-notelabel"><a id="note_2548" name="note_2548" href="#noteref_2548">2548.</a></dt><dd class="tei tei-notetext">Boissier, <span class="tei tei-hi"><span style="font-style: italic">Rel. Rom.</span></span> i. p. 316.</dd><dt class="tei tei-notelabel"><a id="note_2549" name="note_2549" href="#noteref_2549">2549.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> p. 279; cf. Conington, <span class="tei tei-hi"><span style="font-style: italic">Introd. +Aen.</span></span> vi. p. 419; Rohde, <span class="tei tei-hi"><span style="font-style: italic">Psyche</span></span>, ii. p. +165.</dd><dt class="tei tei-notelabel"><a id="note_2550" name="note_2550" href="#noteref_2550">2550.</a></dt><dd class="tei tei-notetext">Grote, ii. p. 518 (ed. 1862).</dd><dt class="tei tei-notelabel"><a id="note_2551" name="note_2551" href="#noteref_2551">2551.</a></dt><dd class="tei tei-notetext">Mommsen, <span class="tei tei-hi"><span style="font-style: italic">R. Hist.</span></span> i. p. 187; +Preller, <span class="tei tei-hi"><span style="font-style: italic">Rom. Myth.</span></span> pp. 197, 407, 438.</dd><dt class="tei tei-notelabel"><a id="note_2552" name="note_2552" href="#noteref_2552">2552.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Aen.</span></span> vi. 289.</dd><dt class="tei tei-notelabel"><a id="note_2553" name="note_2553" href="#noteref_2553">2553.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 313, 416.</dd><dt class="tei tei-notelabel"><a id="note_2554" name="note_2554" href="#noteref_2554">2554.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 441.</dd><dt class="tei tei-notelabel"><a id="note_2555" name="note_2555" href="#noteref_2555">2555.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 472.</dd><dt class="tei tei-notelabel"><a id="note_2556" name="note_2556" href="#noteref_2556">2556.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 555.</dd><dt class="tei tei-notelabel"><a id="note_2557" name="note_2557" href="#noteref_2557">2557.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 600.</dd><dt class="tei tei-notelabel"><a id="note_2558" name="note_2558" href="#noteref_2558">2558.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 608.</dd><dt class="tei tei-notelabel"><a id="note_2559" name="note_2559" href="#noteref_2559">2559.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Aen.</span></span> 640; cf. Pind. <span class="tei tei-hi"><span style="font-style: italic">Ol.</span></span> ii. 130.</dd><dt class="tei tei-notelabel"><a id="note_2560" name="note_2560" href="#noteref_2560">2560.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Aen.</span></span> vi. 645.</dd><dt class="tei tei-notelabel"><a id="note_2561" name="note_2561" href="#noteref_2561">2561.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 748; cf. Conington’s <span class="tei tei-hi"><span style="font-style: italic">Virg. +Introd. Aen.</span></span> vi. p. 419; Lobeck, +<span class="tei tei-hi"><span style="font-style: italic">Aglaoph.</span></span> ii. 798.</dd><dt class="tei tei-notelabel"><a id="note_2562" name="note_2562" href="#noteref_2562">2562.</a></dt><dd class="tei tei-notetext">Diog. Laert. <span class="tei tei-hi"><span style="font-style: italic">Vit. Pythag.</span></span> viii. 1, +§ 14; +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">πρῶτόν τέ φασι τοῦτον ἀποφῆναι τὴν ψυχὴν κύκλον ἀνάγκης +ἀμείβουσαν ἄλλοτ’ ἄλλοις ἐνδεῖσθαι ζῴοις</span></span>: S. Aug. +<span class="tei tei-hi"><span style="font-style: italic">De Civ. D.</span></span> vii. 6; cf. Liebaldt, <span class="tei tei-hi"><span style="font-style: italic">Theolog. +Varr.</span></span> i. p. 14; Cic. <span class="tei tei-hi"><span style="font-style: italic">Rep.</span></span> vi. 15-25; +Macrob. <span class="tei tei-hi"><span style="font-style: italic">Som. Scip.</span></span> i. 14.</dd><dt class="tei tei-notelabel"><a id="note_2563" name="note_2563" href="#noteref_2563">2563.</a></dt><dd class="tei tei-notetext">Rohde, <span class="tei tei-hi"><span style="font-style: italic">Psyche</span></span>, ii. 161, n. 1, 34, 312; +Cic. <span class="tei tei-hi"><span style="font-style: italic">De N. D.</span></span> i. 11, 27; Pythagoras +qui censuit animum esse per naturam +rerum omnem intentum et commeantem, +ex quo nostri animi carperentur, +etc.</dd><dt class="tei tei-notelabel"><a id="note_2564" name="note_2564" href="#noteref_2564">2564.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Aen.</span></span> vi. 756 sqq.</dd><dt class="tei tei-notelabel"><a id="note_2565" name="note_2565" href="#noteref_2565">2565.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> iv. 2361, 1982; Mau, <span class="tei tei-hi"><span style="font-style: italic">Pompeii</span></span>, +486-8; Friedl. iii. p. 300.</dd><dt class="tei tei-notelabel"><a id="note_2566" name="note_2566" href="#noteref_2566">2566.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ad. Marc.</span></span> xix. 4; Cic. <span class="tei tei-hi"><span style="font-style: italic">Tusc.</span></span> +i. 21, 48; Juv. xiii. 48; Plut. <span class="tei tei-hi"><span style="font-style: italic">De +Superst.</span></span> c. 4.</dd><dt class="tei tei-notelabel"><a id="note_2567" name="note_2567" href="#noteref_2567">2567.</a></dt><dd class="tei tei-notetext">Luc. <span class="tei tei-hi"><span style="font-style: italic">De Luctu</span></span>, cc. 1-10.</dd><dt class="tei tei-notelabel"><a id="note_2568" name="note_2568" href="#noteref_2568">2568.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">Non p. Suav.</span></span> c. 27.</dd><dt class="tei tei-notelabel"><a id="note_2569" name="note_2569" href="#noteref_2569">2569.</a></dt><dd class="tei tei-notetext">Id. <span class="tei tei-hi"><span style="font-style: italic">De. Ser. Num. Vind.</span></span> iv. 44; +<span class="tei tei-hi"><span style="font-style: italic">De Gen. Socr.</span></span> c. 22.</dd><dt class="tei tei-notelabel"><a id="note_2570" name="note_2570" href="#noteref_2570">2570.</a></dt><dd class="tei tei-notetext">Luc. <span class="tei tei-hi"><span style="font-style: italic">De Luctu</span></span>, c. 10; Friedl. iii. +p. 632; Rohde, <span class="tei tei-hi"><span style="font-style: italic">Psyche</span></span>, i. p. 306, n. 3; +Maury, <span class="tei tei-hi"><span style="font-style: italic">La Magie</span></span>, p. 158.</dd><dt class="tei tei-notelabel"><a id="note_2571" name="note_2571" href="#noteref_2571">2571.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 4443.</dd><dt class="tei tei-notelabel"><a id="note_2572" name="note_2572" href="#noteref_2572">2572.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 1197.</dd><dt class="tei tei-notelabel"><a id="note_2573" name="note_2573" href="#noteref_2573">2573.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 2982.</dd><dt class="tei tei-notelabel"><a id="note_2574" name="note_2574" href="#noteref_2574">2574.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 4433, 4416, 4417.</dd><dt class="tei tei-notelabel"><a id="note_2575" name="note_2575" href="#noteref_2575">2575.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 4662, 4755.</dd><dt class="tei tei-notelabel"><a id="note_2576" name="note_2576" href="#noteref_2576">2576.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 4581, 4841, 4849, 4701, +7352.</dd><dt class="tei tei-notelabel"><a id="note_2577" name="note_2577" href="#noteref_2577">2577.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 7392.</dd><dt class="tei tei-notelabel"><a id="note_2578" name="note_2578" href="#noteref_2578">2578.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Rel. Rom.</span></span> i. 342.</dd><dt class="tei tei-notelabel"><a id="note_2579" name="note_2579" href="#noteref_2579">2579.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 1192.</dd><dt class="tei tei-notelabel"><a id="note_2580" name="note_2580" href="#noteref_2580">2580.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 7387, 4809, 4810, 4811, 4807, +4813, vixi dum vixi bene; jam mea +peracta mox vestra agetur fabula; +velete et plaudite, 7411.</dd><dt class="tei tei-notelabel"><a id="note_2581" name="note_2581" href="#noteref_2581">2581.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 4806, 7; 4; 4816, hic +secum habet omnia. Balnea, vina, +venus corrumpunt corpora nostra, set +vitam faciunt.</dd><dt class="tei tei-notelabel"><a id="note_2582" name="note_2582" href="#noteref_2582">2582.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 7407.</dd><dt class="tei tei-notelabel"><a id="note_2583" name="note_2583" href="#noteref_2583">2583.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> ii. 1877.</dd><dt class="tei tei-notelabel"><a id="note_2584" name="note_2584" href="#noteref_2584">2584.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 6674, dum vixi bi(bi) +libenter; bibite vos qui vivitis.</dd><dt class="tei tei-notelabel"><a id="note_2585" name="note_2585" href="#noteref_2585">2585.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 7410—miscete Lyaeum, etc., +caetera post obitum tellus consumit +et ignis.</dd><dt class="tei tei-notelabel"><a id="note_2586" name="note_2586" href="#noteref_2586">2586.</a></dt><dd class="tei tei-notetext">Boissier, <span class="tei tei-hi"><span style="font-style: italic">Rel. Rom.</span></span> i. 312-316; +Thiersch, <span class="tei tei-hi"><span style="font-style: italic">Politik und Phil. in ihrem +Verhältn. zur Rel.</span></span> p. 13.</dd><dt class="tei tei-notelabel"><a id="note_2587" name="note_2587" href="#noteref_2587">2587.</a></dt><dd class="tei tei-notetext">Boissier, <span class="tei tei-hi"><span style="font-style: italic">Rel. Rom.</span></span> i. 310.</dd><dt class="tei tei-notelabel"><a id="note_2588" name="note_2588" href="#noteref_2588">2588.</a></dt><dd class="tei tei-notetext">Lucret. iii. 952, 991.</dd><dt class="tei tei-notelabel"><a id="note_2589" name="note_2589" href="#noteref_2589">2589.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 844 sqq.</dd><dt class="tei tei-notelabel"><a id="note_2590" name="note_2590" href="#noteref_2590">2590.</a></dt><dd class="tei tei-notetext">Plut. (?) <span class="tei tei-hi"><span style="font-style: italic">De Plac. Phil.</span></span> iv. 7, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">οἱ Στωικοὶ ἐξιοῦσαν ἐκ τῶν σωμάτων ὑποφέρεσθαι, τὴν μὲν +ἀσθενεστέραν ἅμα τοῖς συγκρίμασι γενέσθαι· τὴν δὲ ἰσχυροτέραν, +οἵα ἐστὶ περὶ τοὺς σοφούς, καὶ μέχρι τῆς ἐκπυρώσεως</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2591" name="note_2591" href="#noteref_2591">2591.</a></dt><dd class="tei tei-notetext">Zeller, <span class="tei tei-hi"><span style="font-style: italic">Phil. der Griech.</span></span> iii. 1, p. +185; Cic. <span class="tei tei-hi"><span style="font-style: italic">Tusc.</span></span> i. 32, 79.</dd><dt class="tei tei-notelabel"><a id="note_2592" name="note_2592" href="#noteref_2592">2592.</a></dt><dd class="tei tei-notetext">Zeller, iii. 1, p. 711, keine Seelenthätigkeit +ist ohne körperliche +Bewegung möglich; Renan, <span class="tei tei-hi"><span style="font-style: italic">Averroès</span></span>, +pp. 128 sq., 418; Rohde, <span class="tei tei-hi"><span style="font-style: italic">Psyche</span></span>, ii. +p. 309.</dd><dt class="tei tei-notelabel"><a id="note_2593" name="note_2593" href="#noteref_2593">2593.</a></dt><dd class="tei tei-notetext">Cf. Graham, <span class="tei tei-hi"><span style="font-style: italic">Creed of Science</span></span> (2nd +ed.), p. 183, <span class="tei tei-q">“The poets must count +for much in the argument, since they +possess in higher degree than others +the great creative faculty of imagination +which outlines the province of +the possible”</span>; Jowett, <span class="tei tei-hi"><span style="font-style: italic">Plato</span></span>, i. pp. +389 sqq., etc.</dd><dt class="tei tei-notelabel"><a id="note_2594" name="note_2594" href="#noteref_2594">2594.</a></dt><dd class="tei tei-notetext">Sall. <span class="tei tei-hi"><span style="font-style: italic">Catil.</span></span> c. 51.</dd><dt class="tei tei-notelabel"><a id="note_2595" name="note_2595" href="#noteref_2595">2595.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">H. N.</span></span> vii. 55, 188.</dd><dt class="tei tei-notelabel"><a id="note_2596" name="note_2596" href="#noteref_2596">2596.</a></dt><dd class="tei tei-notetext">Cf. Plut. (?) <span class="tei tei-hi"><span style="font-style: italic">Cons. ad Apoll.</span></span> c. xii. +xiii.</dd><dt class="tei tei-notelabel"><a id="note_2597" name="note_2597" href="#noteref_2597">2597.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ad Marc.</span></span> c. xix.</dd><dt class="tei tei-notelabel"><a id="note_2598" name="note_2598" href="#noteref_2598">2598.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 54, 99, § 30; <span class="tei tei-hi"><span style="font-style: italic">De Prov.</span></span> vi. +§ 6; <span class="tei tei-hi"><span style="font-style: italic">Ad Marc.</span></span> 25.</dd><dt class="tei tei-notelabel"><a id="note_2599" name="note_2599" href="#noteref_2599">2599.</a></dt><dd class="tei tei-notetext">Quint. <span class="tei tei-hi"><span style="font-style: italic">Inst.</span></span> v. 14, 13, cum, soluta +corpore anima an sit immortalis vel ad +tempus certe maneat, sit in dubio.</dd><dt class="tei tei-notelabel"><a id="note_2600" name="note_2600" href="#noteref_2600">2600.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Agric.</span></span> c. 46; cf. Rohde, +<span class="tei tei-hi"><span style="font-style: italic">Psyche</span></span>, ii. p. 318, n. 3.</dd><dt class="tei tei-notelabel"><a id="note_2601" name="note_2601" href="#noteref_2601">2601.</a></dt><dd class="tei tei-notetext">Spart. <span class="tei tei-hi"><span style="font-style: italic">Hadr.</span></span> c. 13, § 3; 14, § 3; +17, § 9; cf. Gregorovius, p. 303.</dd><dt class="tei tei-notelabel"><a id="note_2602" name="note_2602" href="#noteref_2602">2602.</a></dt><dd class="tei tei-notetext">Spart. <span class="tei tei-hi"><span style="font-style: italic">Hadr.</span></span> 13, § 1.</dd><dt class="tei tei-notelabel"><a id="note_2603" name="note_2603" href="#noteref_2603">2603.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 15, § 12; 16, § 8.</dd><dt class="tei tei-notelabel"><a id="note_2604" name="note_2604" href="#noteref_2604">2604.</a></dt><dd class="tei tei-notetext">Zeller, <span class="tei tei-hi"><span style="font-style: italic">Phil. der Griech.</span></span> iii. 1, +p. 660 n.</dd><dt class="tei tei-notelabel"><a id="note_2605" name="note_2605" href="#noteref_2605">2605.</a></dt><dd class="tei tei-notetext">Epict. <span class="tei tei-hi"><span style="font-style: italic">Diss.</span></span> iii. 6, § 10.</dd><dt class="tei tei-notelabel"><a id="note_2606" name="note_2606" href="#noteref_2606">2606.</a></dt><dd class="tei tei-notetext">A. Gell. xv. 11.</dd><dt class="tei tei-notelabel"><a id="note_2607" name="note_2607" href="#noteref_2607">2607.</a></dt><dd class="tei tei-notetext">Ael. Spart. <span class="tei tei-hi"><span style="font-style: italic">Hadr.</span></span> c. 16.</dd><dt class="tei tei-notelabel"><a id="note_2608" name="note_2608" href="#noteref_2608">2608.</a></dt><dd class="tei tei-notetext">Epict. <span class="tei tei-hi"><span style="font-style: italic">Diss.</span></span> iv. 5, § 17.</dd><dt class="tei tei-notelabel"><a id="note_2609" name="note_2609" href="#noteref_2609">2609.</a></dt><dd class="tei tei-notetext">M. Aurel. i. 7, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">καὶ τὸ ἐντυχεῖν τοῖς Ἐπικτητείοις ὑπομνήμασιν ὧν οἴκοθεν μετέδωκε</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2610" name="note_2610" href="#noteref_2610">2610.</a></dt><dd class="tei tei-notetext">Epict. <span class="tei tei-hi"><span style="font-style: italic">Diss.</span></span> ii. 1, § 17.</dd><dt class="tei tei-notelabel"><a id="note_2611" name="note_2611" href="#noteref_2611">2611.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> iii. 24, § 93; cf. M. Aurel. iv. +14, 21, and Rohde, <span class="tei tei-hi"><span style="font-style: italic">Psyche</span></span>, ii. 330.</dd><dt class="tei tei-notelabel"><a id="note_2612" name="note_2612" href="#noteref_2612">2612.</a></dt><dd class="tei tei-notetext">Epict. <span class="tei tei-hi"><span style="font-style: italic">Diss.</span></span> iii. 13, § 15.</dd><dt class="tei tei-notelabel"><a id="note_2613" name="note_2613" href="#noteref_2613">2613.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> § 14, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ὅταν δὲ μὴ παρέχῃ τἀναγκαῖα, τὸ ἀνακλητικὸν σημαίνει, +τὴν θύραν ἤνοιξε, καὶ λέγει σοι, Ἔρχου, Ποῦ; Εἰς οὐδὲν δεινόν· +ἀλλ’ ὅθεν ἐγένου, εἰς τὰ φίλα καὶ συγγενῆ, εἰς τὰ στοιχεῖα</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2614" name="note_2614" href="#noteref_2614">2614.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Diss.</span></span> i. 9, § 14, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἄφες ἡμᾶς ἀπελθεῖν ὅθεν ἐληλύθαμεν κτλ.</span></span></dd><dt class="tei tei-notelabel"><a id="note_2615" name="note_2615" href="#noteref_2615">2615.</a></dt><dd class="tei tei-notetext">Überweg, <span class="tei tei-hi"><span style="font-style: italic">Hist. Phil.</span></span> i. p. 237.</dd><dt class="tei tei-notelabel"><a id="note_2616" name="note_2616" href="#noteref_2616">2616.</a></dt><dd class="tei tei-notetext">Zeller, iii. 1, p. 735.</dd><dt class="tei tei-notelabel"><a id="note_2617" name="note_2617" href="#noteref_2617">2617.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Phaedo</span></span>, 86 <span class="tei tei-hi"><span style="font-size: 75%">B</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2618" name="note_2618" href="#noteref_2618">2618.</a></dt><dd class="tei tei-notetext">Zeller, iii. 1, p. 740; Überweg, <span class="tei tei-hi"><span style="font-style: italic">Hist. +Phil.</span></span> i. p. 237.</dd><dt class="tei tei-notelabel"><a id="note_2619" name="note_2619" href="#noteref_2619">2619.</a></dt><dd class="tei tei-notetext">Jul. Capit. <span class="tei tei-hi"><span style="font-style: italic">M. Ant.</span></span> c. 13; c. 21; +cf. Merivale, <span class="tei tei-hi"><span style="font-style: italic">Rom. Hist.</span></span> viii. pp. 335-6.</dd><dt class="tei tei-notelabel"><a id="note_2620" name="note_2620" href="#noteref_2620">2620.</a></dt><dd class="tei tei-notetext">M. Aurel. vii. 67; Zeller, iii. 1, p. 677.</dd><dt class="tei tei-notelabel"><a id="note_2621" name="note_2621" href="#noteref_2621">2621.</a></dt><dd class="tei tei-notetext">M. Arnold, <span class="tei tei-hi"><span style="font-style: italic">Essays in Criticism</span></span>, p. 427.</dd><dt class="tei tei-notelabel"><a id="note_2622" name="note_2622" href="#noteref_2622">2622.</a></dt><dd class="tei tei-notetext">M. Aurel. iii. 3, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">εἰ δὲ ἐν ἀναισθησίᾳ, παύσῃ πόνων καὶ ἡδονῶν ἀνεχόμενος, +καὶ λατρεύων τοσούτῳ χείρονι τῷ ἀγγείῳ ἢ περίεστι +τὸ ὑπηρετοῦν</span></span>: Rohde, <span class="tei tei-hi"><span style="font-style: italic">Psyche</span></span>, +ii. pp. 327-28.</dd><dt class="tei tei-notelabel"><a id="note_2623" name="note_2623" href="#noteref_2623">2623.</a></dt><dd class="tei tei-notetext">ix. 3, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">οὕτως ἐνδέχεσθαι τὴν ὥραν ἐν ᾓ τὸ ψυχάριόν σου τοῦ ἐλύτρου +τούτου ἐκπεσεῖται</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2624" name="note_2624" href="#noteref_2624">2624.</a></dt><dd class="tei tei-notetext">xii. 30-32.</dd><dt class="tei tei-notelabel"><a id="note_2625" name="note_2625" href="#noteref_2625">2625.</a></dt><dd class="tei tei-notetext">vi. 42, 47; ix. 29, 32; vi. 15; vii. +19; vi. 36, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">πᾶν τὸ ἐνεστὼς τοῦ χρόνου, στιγμὴ τοῦ αἰῶνος</span></span>: Rohde, <span class="tei tei-hi"><span style="font-style: italic">Psyche</span></span>, ii. +p. 147.</dd><dt class="tei tei-notelabel"><a id="note_2626" name="note_2626" href="#noteref_2626">2626.</a></dt><dd class="tei tei-notetext">M. Aurel. vi. 49, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">μήτι δυσχεραίνεις ὅτι τοσῶνδέ τινων λιτρῶν εἶ καὶ οὐ + τριακοσίων; οὕτω δὲ καὶ ὅτι μέχρι τοσῶνδε ἐτῶν βιωτέον +σοι καὶ οὐ μέχρι πλείονος</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2627" name="note_2627" href="#noteref_2627">2627.</a></dt><dd class="tei tei-notetext">M. Aurel. ix. 32, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἀχανὲς δὲ τὸ πρὸ τὴς γενέσεως ὡς καὶ τὸ μετὰ +τὴν διάλυσιν ὁμοίως ἄπειρον</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2628" name="note_2628" href="#noteref_2628">2628.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> vi. 36, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἡ Ἀσία, ἡ Εὐρώπη, γωνίαι τοῦ κόσμου ... Αθως +βωλάριον τοῦ κόσμου</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2629" name="note_2629" href="#noteref_2629">2629.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> vii. 35.</dd><dt class="tei tei-notelabel"><a id="note_2630" name="note_2630" href="#noteref_2630">2630.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> x. 33; v. 11; v. 27.</dd><dt class="tei tei-notelabel"><a id="note_2631" name="note_2631" href="#noteref_2631">2631.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xi. 1.</dd><dt class="tei tei-notelabel"><a id="note_2632" name="note_2632" href="#noteref_2632">2632.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> vi. 16; vi. 2; vi. 51; vii. 21, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἐγγὺς μὲν ἡ σὴ περὶ πάντων λήθη ἐγγὺς δὲ ἡ πάντων περὶ σοῦ λήθη</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2633" name="note_2633" href="#noteref_2633">2633.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xi. 1; vii. 1.</dd><dt class="tei tei-notelabel"><a id="note_2634" name="note_2634" href="#noteref_2634">2634.</a></dt><dd class="tei tei-notetext">M. Aurel. vi. 46, 47; vii. 3; ix. 30.</dd><dt class="tei tei-notelabel"><a id="note_2635" name="note_2635" href="#noteref_2635">2635.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> vi. 47; cf. Luc. <span class="tei tei-hi"><span style="font-style: italic">Icaromenippus</span></span>, +c. 18; <span class="tei tei-hi"><span style="font-style: italic">Traj. sive Tyr.</span></span> c. 8; <span class="tei tei-hi"><span style="font-style: italic">Charon</span></span>, c. +17; <span class="tei tei-hi"><span style="font-style: italic">Menip.</span></span> c. 15, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἀλλ’ ὅμοια τὰ ὀστᾶ ἦν, ἄδηλα καὶ ἀνεπίγραφα κτλ.</span></span></dd><dt class="tei tei-notelabel"><a id="note_2636" name="note_2636" href="#noteref_2636">2636.</a></dt><dd class="tei tei-notetext">M. Aurel. vii. 19, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">διὰ τῆς τῶν ὅλων οὐσίας, ὡς διὰ χειμάρρου, διεκπορεύεται + πάντα τὰ σώματα</span></span>. Cf. ix. 29, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">χειμάρρους ἡ τῶν πάντων αἰτία· πάντα φέρει</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2637" name="note_2637" href="#noteref_2637">2637.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> vii. 49; vii. 1; ix. 14; x. 23; +xi. 1.</dd><dt class="tei tei-notelabel"><a id="note_2638" name="note_2638" href="#noteref_2638">2638.</a></dt><dd class="tei tei-notetext">M. Aurel. iv. 32.</dd><dt class="tei tei-notelabel"><a id="note_2639" name="note_2639" href="#noteref_2639">2639.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xi. 1.</dd><dt class="tei tei-notelabel"><a id="note_2640" name="note_2640" href="#noteref_2640">2640.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> ix. 29, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">μηδὲ τὴν Πλάτωνος πολιτείαν ἔλπιζε, ἀλλ’ ἀρκοῦ εἰ τὸ +βραχύτατον πρόεισι</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2641" name="note_2641" href="#noteref_2641">2641.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> vii. 47; ix. 34.</dd><dt class="tei tei-notelabel"><a id="note_2642" name="note_2642" href="#noteref_2642">2642.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 109, § 9.</dd><dt class="tei tei-notelabel"><a id="note_2643" name="note_2643" href="#noteref_2643">2643.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 57, § 7.</dd><dt class="tei tei-notelabel"><a id="note_2644" name="note_2644" href="#noteref_2644">2644.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 73, § 16; <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 83.</dd><dt class="tei tei-notelabel"><a id="note_2645" name="note_2645" href="#noteref_2645">2645.</a></dt><dd class="tei tei-notetext">Id. <span class="tei tei-hi"><span style="font-style: italic">De Prov.</span></span> iv. § 7, quos amat +indurat, exercet.</dd><dt class="tei tei-notelabel"><a id="note_2646" name="note_2646" href="#noteref_2646">2646.</a></dt><dd class="tei tei-notetext">Id. <span class="tei tei-hi"><span style="font-style: italic">De Ben.</span></span> iv. 4; <span class="tei tei-hi"><span style="font-style: italic">De Ira</span></span>, ii. 27.</dd><dt class="tei tei-notelabel"><a id="note_2647" name="note_2647" href="#noteref_2647">2647.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 65, § 22; 102, § 26; + <span class="tei tei-hi"><a name="corr513" id="corr513" class="tei tei-anchor"></a><span class="tei tei-corr"><span style="font-style: italic">Ad</span></span><span style="font-style: italic"> +Helv.</span></span> 11, § 7; <span class="tei tei-hi"><span style="font-style: italic">Ad Marc.</span></span> 24, § 5. Cf. +Plat. <span class="tei tei-hi"><span style="font-style: italic">Phaed.</span></span> 83 <span class="tei tei-hi"><span style="font-size: 75%">C, D</span></span>. Philostr. <span class="tei tei-hi"><span style="font-style: italic">Apoll. +Tyan.</span></span> vi. 11; vii. 26.</dd><dt class="tei tei-notelabel"><a id="note_2648" name="note_2648" href="#noteref_2648">2648.</a></dt><dd class="tei tei-notetext">Plat. <span class="tei tei-hi"><span style="font-style: italic">Phaed.</span></span> 79 <span class="tei tei-hi"><span style="font-size: 75%">C</span></span>; 81 <span class="tei tei-hi"><span style="font-size: 75%">A</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2649" name="note_2649" href="#noteref_2649">2649.</a></dt><dd class="tei tei-notetext">Zeller, <span class="tei tei-hi"><span style="font-style: italic">Phil. der Griech.</span></span> iii. 1, p. 185.</dd><dt class="tei tei-notelabel"><a id="note_2650" name="note_2650" href="#noteref_2650">2650.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ad Marc.</span></span> c. 19, 20; cf. Plut. (?) +<span class="tei tei-hi"><span style="font-style: italic">Consol. ad Apoll.</span></span> c. 15, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">εἰς τὴν αὐτὴν οὖν τάξιν οἱ τελευτήσαντες καθίστανται + τῇ πρὸ τῆς γενέσεως</span></span>: cf. <span class="tei tei-hi"><span style="font-style: italic">ib.</span></span> c. 34.</dd><dt class="tei tei-notelabel"><a id="note_2651" name="note_2651" href="#noteref_2651">2651.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 36; 71, § 12; <span class="tei tei-hi"><span style="font-style: italic">Ad Marc.</span></span> +19, § 4. Cf. Rohde, <span class="tei tei-hi"><span style="font-style: italic">Psyche</span></span>, ii. p. 328.</dd><dt class="tei tei-notelabel"><a id="note_2652" name="note_2652" href="#noteref_2652">2652.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 102, § 21.</dd><dt class="tei tei-notelabel"><a id="note_2653" name="note_2653" href="#noteref_2653">2653.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 120, § 14; 102, § 28, +aliquando naturae tibi arcana retegentur: +discutietur ista caligo ... +nulla serenum umbra turbabit, cf. +Rohde, <span class="tei tei-hi"><span style="font-style: italic">Psyche</span></span>, ii. p. 328, n. 4. Rohde, +like Zeller, seems to me not to recognise +sufficiently how far Seneca has departed +from the old Stoicism.</dd><dt class="tei tei-notelabel"><a id="note_2654" name="note_2654" href="#noteref_2654">2654.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 26, § 5; <span class="tei tei-hi"><span style="font-style: italic">Ad Marc.</span></span> xxv.</dd><dt class="tei tei-notelabel"><a id="note_2655" name="note_2655" href="#noteref_2655">2655.</a></dt><dd class="tei tei-notetext">See the apocryphal letters, p. 477, +of Haase’s ed. of Sen.; cf. Lightfoot, +<span class="tei tei-hi"><span style="font-style: italic">S. Paul’s Ep. to the Philippians</span></span>, p. +268 sqq. Zeller, <span class="tei tei-hi"><span style="font-style: italic">Phil. der Griech.</span></span> iii. +1, p. 637, n. 1; Baur, <span class="tei tei-hi"><span style="font-style: italic">Ch. Hist.</span></span> i. p. 16.</dd><dt class="tei tei-notelabel"><a id="note_2656" name="note_2656" href="#noteref_2656">2656.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 108, § 17; cf. Philostr. +<span class="tei tei-hi"><span style="font-style: italic">Apoll. Tyan.</span></span> i. 7, 8.</dd><dt class="tei tei-notelabel"><a id="note_2657" name="note_2657" href="#noteref_2657">2657.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Nat. Qu.</span></span> vii. 32, § 2, Pythagorica +illa invidiosa turbae schola praeceptorem +non invenit.</dd><dt class="tei tei-notelabel"><a id="note_2658" name="note_2658" href="#noteref_2658">2658.</a></dt><dd class="tei tei-notetext">Zeller, <span class="tei tei-hi"><span style="font-style: italic">Phil. der Griech.</span></span> iii. 2, p. 95.</dd><dt class="tei tei-notelabel"><a id="note_2659" name="note_2659" href="#noteref_2659">2659.</a></dt><dd class="tei tei-notetext">Herodot. ii. 123.</dd><dt class="tei tei-notelabel"><a id="note_2660" name="note_2660" href="#noteref_2660">2660.</a></dt><dd class="tei tei-notetext">Herodotus never mentions Orpheus, +but speaks of +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">τὰ Ὀρφικά</span></span>, ii. 81; nor do +the schol. on Homer allude to him (Lob. +<span class="tei tei-hi"><span style="font-style: italic">Aglaoph.</span></span> i. p. 540; cf. <span class="tei tei-hi"><span style="font-style: italic">Aglaoph.</span></span> p. 255 +sqq.). His existence was denied by +Aristotle (Cic. <span class="tei tei-hi"><span style="font-style: italic">De Nat. Deor.</span></span> 1. 38, 108). +Plato seems to be as assured of it as +Iamblichus, <span class="tei tei-hi"><span style="font-style: italic">Cratyl.</span></span> 402; cf. Iambl. +<span class="tei tei-hi"><span style="font-style: italic">Pythag.</span></span> 145, 243.</dd><dt class="tei tei-notelabel"><a id="note_2661" name="note_2661" href="#noteref_2661">2661.</a></dt><dd class="tei tei-notetext">Iambl. <span class="tei tei-hi"><span style="font-style: italic">Pythag.</span></span> 151; Lobeck, <span class="tei tei-hi"><span style="font-style: italic">Aglaoph.</span></span> +i. p. 238.</dd><dt class="tei tei-notelabel"><a id="note_2662" name="note_2662" href="#noteref_2662">2662.</a></dt><dd class="tei tei-notetext">Cic. <span class="tei tei-hi"><span style="font-style: italic">De Leg.</span></span> ii. 14, 36, neque solum +cum laetitia vivendi rationem accepimus, +sed etiam cum spe meliore moriendi.</dd><dt class="tei tei-notelabel"><a id="note_2663" name="note_2663" href="#noteref_2663">2663.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">Cons. ad Ux.</span></span> c. 10.</dd><dt class="tei tei-notelabel"><a id="note_2664" name="note_2664" href="#noteref_2664">2664.</a></dt><dd class="tei tei-notetext">Plat. <span class="tei tei-hi"><span style="font-style: italic">Phaed.</span></span> 70 <span class="tei tei-hi"><span style="font-size: 75%">C</span></span>; 69 <span class="tei tei-hi"><span style="font-size: 75%">C</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2665" name="note_2665" href="#noteref_2665">2665.</a></dt><dd class="tei tei-notetext">Plat. <span class="tei tei-hi"><span style="font-style: italic">Rep.</span></span> ii. 364 <span class="tei tei-hi"><span style="font-size: 75%">B</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2666" name="note_2666" href="#noteref_2666">2666.</a></dt><dd class="tei tei-notetext">Cf. Gardner and Jevons, p. 268, +who think the ceremonies never were +indecent. Rohde, i. p. 289.</dd><dt class="tei tei-notelabel"><a id="note_2667" name="note_2667" href="#noteref_2667">2667.</a></dt><dd class="tei tei-notetext">Herodot. ii. 81; Iambl. <span class="tei tei-hi"><span style="font-style: italic">Pythag.</span></span> +151; Rohde, <span class="tei tei-hi"><span style="font-style: italic">Psyche</span></span>, ii. p. 103.</dd><dt class="tei tei-notelabel"><a id="note_2668" name="note_2668" href="#noteref_2668">2668.</a></dt><dd class="tei tei-notetext">Baur, <span class="tei tei-hi"><span style="font-style: italic">Ch. Hist.</span></span> ii. p. 178.</dd><dt class="tei tei-notelabel"><a id="note_2669" name="note_2669" href="#noteref_2669">2669.</a></dt><dd class="tei tei-notetext">Zeller, <span class="tei tei-hi"><span style="font-style: italic">Phil. der Griech.</span></span> iii. + <a name="corr517" id="corr517" class="tei tei-anchor"></a><span class="tei tei-corr">2,</span> p. 99.</dd><dt class="tei tei-notelabel"><a id="note_2670" name="note_2670" href="#noteref_2670">2670.</a></dt><dd class="tei tei-notetext">Philostr. <span class="tei tei-hi"><span style="font-style: italic">Apoll. Tyan.</span></span> i. 7, 8; cf. +Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 108, §§ 17-20.</dd><dt class="tei tei-notelabel"><a id="note_2671" name="note_2671" href="#noteref_2671">2671.</a></dt><dd class="tei tei-notetext">Zeller, iii. 2, p. 122.</dd><dt class="tei tei-notelabel"><a id="note_2672" name="note_2672" href="#noteref_2672">2672.</a></dt><dd class="tei tei-notetext">Philostr. <span class="tei tei-hi"><span style="font-style: italic">Apoll. Tyan.</span></span> i. 2; cf. +Zeller, iii. 2, p. 134, n.; Baur, <span class="tei tei-hi"><span style="font-style: italic">Ch. Hist.</span></span> +ii. pp. 174, 206.</dd><dt class="tei tei-notelabel"><a id="note_2673" name="note_2673" href="#noteref_2673">2673.</a></dt><dd class="tei tei-notetext">Philostr. <span class="tei tei-hi"><span style="font-style: italic">Apoll. Tyan.</span></span> iv. 20; iii. +41; i. 11, 16; vi. 40.</dd><dt class="tei tei-notelabel"><a id="note_2674" name="note_2674" href="#noteref_2674">2674.</a></dt><dd class="tei tei-notetext">Philostr. <span class="tei tei-hi"><span style="font-style: italic">Apoll. Tyan.</span></span> ii. 37; vi. 11.</dd><dt class="tei tei-notelabel"><a id="note_2675" name="note_2675" href="#noteref_2675">2675.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> iv. 16.</dd><dt class="tei tei-notelabel"><a id="note_2676" name="note_2676" href="#noteref_2676">2676.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> iv. 16.</dd><dt class="tei tei-notelabel"><a id="note_2677" name="note_2677" href="#noteref_2677">2677.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> viii. 31, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">περὶ ψυχῆς δὲ, ὡς ἀθάνατος εἴη, ἐφιλοσόφει ἔτι διδάσκων +μὴν ὅτι ἀληθὴς ὁ ὑπὲρ αὐτῆς λόγος, πολυπραγμονεῖν +δὲ μὴ ξυγχωρῶν τὰ ὦδε μεγάλα</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2678" name="note_2678" href="#noteref_2678">2678.</a></dt><dd class="tei tei-notetext">Philostr. <span class="tei tei-hi"><span style="font-style: italic">Apoll. Tyan.</span></span> viii. 31, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἢ τὶ μετὰ ζῳοῖσον ἐὼν περὶ τῶνδε ματεύεις;</span></span></dd><dt class="tei tei-notelabel"><a id="note_2679" name="note_2679" href="#noteref_2679">2679.</a></dt><dd class="tei tei-notetext">Plut. (?) <span class="tei tei-hi"><span style="font-style: italic">Consol. ad Apoll.</span></span> c. 34; cf. +c. 15.</dd><dt class="tei tei-notelabel"><a id="note_2680" name="note_2680" href="#noteref_2680">2680.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 7 sqq.</dd><dt class="tei tei-notelabel"><a id="note_2681" name="note_2681" href="#noteref_2681">2681.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 36, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">τεθνεῶτας γὰρ δεῖ κρίνεσθαι κτλ.</span></span></dd><dt class="tei tei-notelabel"><a id="note_2682" name="note_2682" href="#noteref_2682">2682.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Consol. ad Ux.</span></span> c. 3.</dd><dt class="tei tei-notelabel"><a id="note_2683" name="note_2683" href="#noteref_2683">2683.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Consol. ad Ux.</span></span> c. 4, 6.</dd><dt class="tei tei-notelabel"><a id="note_2684" name="note_2684" href="#noteref_2684">2684.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Consol. ad Apoll.</span></span> c. 17-24.</dd><dt class="tei tei-notelabel"><a id="note_2685" name="note_2685" href="#noteref_2685">2685.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Ser. Num. Vind.</span></span> c. 18 (561 <span class="tei tei-hi"><span style="font-size: 75%">A</span></span>).</dd><dt class="tei tei-notelabel"><a id="note_2686" name="note_2686" href="#noteref_2686">2686.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">οὐδέν ἐστι πρὸς ἡμᾶς τοὺς ζῶντας ἀλλ’ + ἀπιστοῦνται καὶ λανθάνοισιν</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2687" name="note_2687" href="#noteref_2687">2687.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Non p. Suav.</span></span> c. 26, 27.</dd><dt class="tei tei-notelabel"><a id="note_2688" name="note_2688" href="#noteref_2688">2688.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 23 (1103).</dd><dt class="tei tei-notelabel"><a id="note_2689" name="note_2689" href="#noteref_2689">2689.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Non. p. Suav.</span></span> c. 30, 26.</dd><dt class="tei tei-notelabel"><a id="note_2690" name="note_2690" href="#noteref_2690">2690.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 27, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">δι’ ἣν ὀλίγου δέω λέγειν πάντας καὶ πάσας εἶναι προθύμους +τῷ Κερβέρῳ διαδάκνεσθαι ὅπως ἐν τῷ εἶναι +διαμένωσι μηδ’ ἀναιρεθῶσι</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2691" name="note_2691" href="#noteref_2691">2691.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 28.</dd><dt class="tei tei-notelabel"><a id="note_2692" name="note_2692" href="#noteref_2692">2692.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 28, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἡλίκης ἑαυτοὺς χαρᾶς ἀποστεροῦσι ... καὶ τὸν φίλον πατέρα + καὶ τὴν φίλην μητέρα καί που γυναῖκα χρησθὴν ὄψεσθαι + μὴ προσδοκῶντες μηδ’ ἔχοντες ἐλπίδα τῆς ὁμιλίας + ἐκείνης καὶ φιλοφροσύνης ἣν ἔχουσιν οἱ τὰ αὐτὰ + Πυθαγόρᾳ καὶ Πλάτωνι δοξάζοντες</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2693" name="note_2693" href="#noteref_2693">2693.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Consol. ad Apoll.</span></span> c. 36.</dd><dt class="tei tei-notelabel"><a id="note_2694" name="note_2694" href="#noteref_2694">2694.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Ser. Num. Vind.</span></span> c. 16: cf. +Gréard, <span class="tei tei-hi"><span style="font-style: italic">De la Morale de Plut.</span></span> p. 283; +Oakesmith, <span class="tei tei-hi"><span style="font-style: italic">Rel. of Plut.</span></span> p. 111 sqq.</dd><dt class="tei tei-notelabel"><a id="note_2695" name="note_2695" href="#noteref_2695">2695.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Ser. N. Vind.</span></span> v. c. 17, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">εἷς οὖν, ἔφην, λόγος ὁ τοῦ θεοῦ τὴν πρόνοιαν καὶ τὴν διαμονὴν +τῆς ἀνθρωπίνης ψυχῆς βεβαιῶν, κτλ.</span></span></dd><dt class="tei tei-notelabel"><a id="note_2696" name="note_2696" href="#noteref_2696">2696.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 17 (560 <span class="tei tei-hi"><span style="font-size: 75%">F</span></span>).</dd><dt class="tei tei-notelabel"><a id="note_2697" name="note_2697" href="#noteref_2697">2697.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 17, ad fin.</dd><dt class="tei tei-notelabel"><a id="note_2698" name="note_2698" href="#noteref_2698">2698.</a></dt><dd class="tei tei-notetext">Rohde, <span class="tei tei-hi"><span style="font-style: italic">Psyche</span></span>, ii. pp. 275, 279; +Jowett’s <span class="tei tei-hi"><span style="font-style: italic">Plato</span></span>, i. p. 396; Pl. <span class="tei tei-hi"><span style="font-style: italic">Phaed.</span></span> +85 <span class="tei tei-hi"><span style="font-size: 75%">C</span></span>, <span class="tei tei-hi"><span style="font-size: 75%">D</span></span>; 60 <span class="tei tei-hi"><span style="font-size: 75%">B</span></span>, <span class="tei tei-hi"><span style="font-size: 75%">C</span></span>; 69 C; <span class="tei tei-hi"><span style="font-style: italic">Meno</span></span> 81 <span class="tei tei-hi"><span style="font-size: 75%">A</span></span>; +<span class="tei tei-hi"><span style="font-style: italic">Phaed.</span></span> 114 <span class="tei tei-hi"><span style="font-size: 75%">D</span></span>, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">τὸ μὲν οὖν τοιαῦτα διισχυρίσασθαι οὕτως ἔχειν, οὐ πρέπει +νοῦν ἔχοντι ἀνδρί, κτλ.</span></span></dd><dt class="tei tei-notelabel"><a id="note_2699" name="note_2699" href="#noteref_2699">2699.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">De Ser. Num. Vind.</span></span> c. 22 +(563 <span class="tei tei-hi"><span style="font-size: 75%">C</span></span>).</dd><dt class="tei tei-notelabel"><a id="note_2700" name="note_2700" href="#noteref_2700">2700.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">εἶτα ῥηγνυμένης ἀτρέμα τῆς πομφόλυγος, ἐκβαίνειν τύπον +ἐχούσας ἀνθρωποειδῆ, τὸν δ’ ὄγκον εὐσταλεῖς κτλ.</span></span></dd><dt class="tei tei-notelabel"><a id="note_2701" name="note_2701" href="#noteref_2701">2701.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">De Ser. Num. Vind.</span></span> c. 22 +(565).</dd><dt class="tei tei-notelabel"><a id="note_2702" name="note_2702" href="#noteref_2702">2702.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 22 (566), +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἔδοξεν ἀφορᾶν κρατῆρα μέγαν, εἰς δὲ τούτον ἐμβάλλοντα +ῥεύματα τὸ μὲν ἀφροῦ θαλάσσης ἢ χιόνων λαμπρότερον κτλ.</span></span></dd><dt class="tei tei-notelabel"><a id="note_2703" name="note_2703" href="#noteref_2703">2703.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">De Ser. Num. Vind.</span></span> c. 22 +(567 <span class="tei tei-hi"><span style="font-size: 75%">D</span></span>), + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">πάντων δὲ πάσχειν ἔλεγεν οἰκτρότατα τὰς ἤδη δοκούσας ἀφεῖσθαι + τῆς Δίκης, εἶτ’ αὖθις συλλαμβανομένας· αὖται δ’ ἦσαν + ὧν εἴς τινας ἐκγόνους ἢ παῖδας ἡ ποινὴ περιῆλθεν κτλ.</span></span></dd><dt class="tei tei-notelabel"><a id="note_2704" name="note_2704" href="#noteref_2704">2704.</a></dt><dd class="tei tei-notetext">Cf. Pausan. ix. 39, § 5; Philostr. +<span class="tei tei-hi"><span style="font-style: italic">Apoll. Tyan.</span></span> viii. 19; Plut. <span class="tei tei-hi"><span style="font-style: italic">De Gen. +Socr.</span></span> c. 21, 22 (589, 590); cf. Gardner +and Jevons, <span class="tei tei-hi"><span style="font-style: italic">Greek Antiq.</span></span> pp. 267-8.</dd><dt class="tei tei-notelabel"><a id="note_2705" name="note_2705" href="#noteref_2705">2705.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">De Gen. Socr.</span></span> c. 22 (590), +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἀναβλέψας δὲ τὴν μὲν γῆν οὐδαμοῦ καθορᾶν, νήσους δὲ +λαμπομένας μαλακῷ πυρί κτλ.</span></span></dd><dt class="tei tei-notelabel"><a id="note_2706" name="note_2706" href="#noteref_2706">2706.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> (591).</dd><dt class="tei tei-notelabel"><a id="note_2707" name="note_2707" href="#noteref_2707">2707.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">De Fac. in Orb. Lun.</span></span> c. 30.</dd><dt class="tei tei-notelabel"><a id="note_2708" name="note_2708" href="#noteref_2708">2708.</a></dt><dd class="tei tei-notetext">Boissier, <span class="tei tei-hi"><span style="font-style: italic">Rel. Rom.</span></span> i. p. 67.</dd><dt class="tei tei-notelabel"><a id="note_2709" name="note_2709" href="#noteref_2709">2709.</a></dt><dd class="tei tei-notetext">W. Fowler, <span class="tei tei-hi"><span style="font-style: italic">Rom. Festivals</span></span>, p. 89.</dd><dt class="tei tei-notelabel"><a id="note_2710" name="note_2710" href="#noteref_2710">2710.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> p. 229.</dd><dt class="tei tei-notelabel"><a id="note_2711" name="note_2711" href="#noteref_2711">2711.</a></dt><dd class="tei tei-notetext">Cic. <span class="tei tei-hi"><span style="font-style: italic">De Div.</span></span> i. 5, 9, existimo ... +si Dii sint, esse qui divinent; i, 38, +82; si sunt Dii, neque ante declarant +hominibus quae futura sint, aut non +diligunt homines, aut quid eventurum +sit ignorant. This argument is attributed +to Chrysippus and Diogenes in ii. +49, 101.</dd><dt class="tei tei-notelabel"><a id="note_2712" name="note_2712" href="#noteref_2712">2712.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Frag.</span></span> 39 (Aug. <span class="tei tei-hi"><span style="font-style: italic">De Civ. D.</span></span> +vi. 11). See Varro’s opinion, <span class="tei tei-hi"><span style="font-style: italic">ib.</span></span> vi. 5.</dd><dt class="tei tei-notelabel"><a id="note_2713" name="note_2713" href="#noteref_2713">2713.</a></dt><dd class="tei tei-notetext"><a name="Note531-3" id="Note531-3" class="tei tei-anchor"></a><span class="tei tei-hi"><span style="font-style: italic">De Civ. Dei</span></span>, vi. 4.</dd><dt class="tei tei-notelabel"><a id="note_2714" name="note_2714" href="#noteref_2714">2714.</a></dt><dd class="tei tei-notetext">Cic. <span class="tei tei-hi"><span style="font-style: italic">De Nat. D.</span></span> ii. 28, 70; cf. Sen. +<span class="tei tei-hi"><span style="font-style: italic">Frag.</span></span> 39, cf. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 95, 47.</dd><dt class="tei tei-notelabel"><a id="note_2715" name="note_2715" href="#noteref_2715">2715.</a></dt><dd class="tei tei-notetext">Cic. <span class="tei tei-hi"><span style="font-style: italic">De Div.</span></span> i. 3, 6.</dd><dt class="tei tei-notelabel"><a id="note_2716" name="note_2716" href="#noteref_2716">2716.</a></dt><dd class="tei tei-notetext">Polyb. vi. 56, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">καὶ μοι δοκεῖ τὸ παρὰ τοῖς ἄλλοις ἀνθρώποις ὀνειδιζόμενον +τοῦτο συνέχειν τὰ Ῥωμαίων πράγματα, λέγω δὲ τὴν δεισιδαιμονίαν, +ἐπὶ τοσοῦτον γὰρ ἐκτετραγῴδεται ... ὥστε μὴ καταλιπεῖν ὑπερβολἠν, κτλ.</span></span></dd><dt class="tei tei-notelabel"><a id="note_2717" name="note_2717" href="#noteref_2717">2717.</a></dt><dd class="tei tei-notetext">Cic. <span class="tei tei-hi"><span style="font-style: italic">De Nat. Deor.</span></span> iii 17, 43, in +illa aureola oratiuncula, cf. Sym. <span class="tei tei-hi"><span style="font-style: italic">Rel.</span></span> iii.</dd><dt class="tei tei-notelabel"><a id="note_2718" name="note_2718" href="#noteref_2718">2718.</a></dt><dd class="tei tei-notetext">Boissier, <span class="tei tei-hi"><span style="font-style: italic">Rel. Rom.</span></span> i. p. 60.</dd><dt class="tei tei-notelabel"><a id="note_2719" name="note_2719" href="#noteref_2719">2719.</a></dt><dd class="tei tei-notetext">Aug. <span class="tei tei-hi"><span style="font-style: italic">De Civ. D.</span></span> vi. 2; cf. Cic. <span class="tei tei-hi"><span style="font-style: italic">De +Leg.</span></span> ii. 13, 33, dubium non est quin +haec disciplina et ars augurum evanuerit +jam et vetustate et negligentia.</dd><dt class="tei tei-notelabel"><a id="note_2720" name="note_2720" href="#noteref_2720">2720.</a></dt><dd class="tei tei-notetext">D. Cass. liv. 36; cf. W. Fowler’s +<span class="tei tei-hi"><span style="font-style: italic">Rom. Fest.</span></span> p. 343, Preller, <span class="tei tei-hi"><span style="font-style: italic">Rom. Mythol.</span></span> +p. 24.</dd><dt class="tei tei-notelabel"><a id="note_2721" name="note_2721" href="#noteref_2721">2721.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Octav.</span></span> c. 30.</dd><dt class="tei tei-notelabel"><a id="note_2722" name="note_2722" href="#noteref_2722">2722.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 70, coena + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">δωδεκάθεος</span></span>: cf. +Thuc. vi. c. 28, § 1.</dd><dt class="tei tei-notelabel"><a id="note_2723" name="note_2723" href="#noteref_2723">2723.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Octav.</span></span> c. 91, 92.</dd><dt class="tei tei-notelabel"><a id="note_2724" name="note_2724" href="#noteref_2724">2724.</a></dt><dd class="tei tei-notetext">D. Cass. liv. 35 <span class="tei tei-hi"><span style="font-style: italic">ad fin.</span></span></dd><dt class="tei tei-notelabel"><a id="note_2725" name="note_2725" href="#noteref_2725">2725.</a></dt><dd class="tei tei-notetext">Ov. <span class="tei tei-hi"><span style="font-style: italic">Fasti</span></span>, i. 609, hic socium +summo cum Jove nomen habet. Sancta +vocant augusta patres; augusta vocantur +Templa, sacerdotum rite dicata +manu.</dd><dt class="tei tei-notelabel"><a id="note_2726" name="note_2726" href="#noteref_2726">2726.</a></dt><dd class="tei tei-notetext">D. Cass. lii. 36, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">τὸ μὲν θεῖον πάντῃ πάντως αὐτός τε σέβου καὶ τοὺς ἄλλους +τιμᾷν ἀνάγκαζε</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2727" name="note_2727" href="#noteref_2727">2727.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xlvii. 15 <span class="tei tei-hi"><span style="font-style: italic">ad fin.</span></span></dd><dt class="tei tei-notelabel"><a id="note_2728" name="note_2728" href="#noteref_2728">2728.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> liv. 6.</dd><dt class="tei tei-notelabel"><a id="note_2729" name="note_2729" href="#noteref_2729">2729.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Octav.</span></span> c. 31.</dd><dt class="tei tei-notelabel"><a id="note_2730" name="note_2730" href="#noteref_2730">2730.</a></dt><dd class="tei tei-notetext">D. Cass. li. 20.</dd><dt class="tei tei-notelabel"><a id="note_2731" name="note_2731" href="#noteref_2731">2731.</a></dt><dd class="tei tei-notetext">Boissier, <span class="tei tei-hi"><span style="font-style: italic">Rel. Rom.</span></span> i. 87.</dd><dt class="tei tei-notelabel"><a id="note_2732" name="note_2732" href="#noteref_2732">2732.</a></dt><dd class="tei tei-notetext">Momms. <span class="tei tei-hi"><span style="font-style: italic">Röm. Staatsr.</span></span> ii. p. +1024.</dd><dt class="tei tei-notelabel"><a id="note_2733" name="note_2733" href="#noteref_2733">2733.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> vi. 2042; cf. 2444 and 2034. +Boissier, <span class="tei tei-hi"><span style="font-style: italic">Rel. Rom.</span></span> i. p 363.</dd><dt class="tei tei-notelabel"><a id="note_2734" name="note_2734" href="#noteref_2734">2734.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> vi. 2051, 2.</dd><dt class="tei tei-notelabel"><a id="note_2735" name="note_2735" href="#noteref_2735">2735.</a></dt><dd class="tei tei-notetext">Momms. <span class="tei tei-hi"><span style="font-style: italic">Röm. Staatsr.</span></span> ii. p. 1022.</dd><dt class="tei tei-notelabel"><a id="note_2736" name="note_2736" href="#noteref_2736">2736.</a></dt><dd class="tei tei-notetext">Liv. i. 20.</dd><dt class="tei tei-notelabel"><a id="note_2737" name="note_2737" href="#noteref_2737">2737.</a></dt><dd class="tei tei-notetext">Habel, <span class="tei tei-hi"><span style="font-style: italic">De Pontif. Rom.</span></span> p. 45.</dd><dt class="tei tei-notelabel"><a id="note_2738" name="note_2738" href="#noteref_2738">2738.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> 1080, 1117; cf. Zosim. iv. 36; +Amm. Marc. xvi. 10; Sym. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> x. 54.</dd><dt class="tei tei-notelabel"><a id="note_2739" name="note_2739" href="#noteref_2739">2739.</a></dt><dd class="tei tei-notetext">Habel, <span class="tei tei-hi"><span style="font-style: italic">De Pontif. Rom.</span></span> p. 13.</dd><dt class="tei tei-notelabel"><a id="note_2740" name="note_2740" href="#noteref_2740">2740.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> pp. 16, 17, 62; <span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> vi. 932, +1984.</dd><dt class="tei tei-notelabel"><a id="note_2741" name="note_2741" href="#noteref_2741">2741.</a></dt><dd class="tei tei-notetext">Habel, p. 62.</dd><dt class="tei tei-notelabel"><a id="note_2742" name="note_2742" href="#noteref_2742">2742.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> p. 24.</dd><dt class="tei tei-notelabel"><a id="note_2743" name="note_2743" href="#noteref_2743">2743.</a></dt><dd class="tei tei-notetext">Jul. Capitol. <span class="tei tei-hi"><span style="font-style: italic">M. Ant. Phil.</span></span> c. 4.</dd><dt class="tei tei-notelabel"><a id="note_2744" name="note_2744" href="#noteref_2744">2744.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 6.</dd><dt class="tei tei-notelabel"><a id="note_2745" name="note_2745" href="#noteref_2745">2745.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 16; Lamprid. <span class="tei tei-hi"><span style="font-style: italic">Com.</span></span> c. 12 +(a. 175).</dd><dt class="tei tei-notelabel"><a id="note_2746" name="note_2746" href="#noteref_2746">2746.</a></dt><dd class="tei tei-notetext">Jul. Capitol. <span class="tei tei-hi"><span style="font-style: italic">M. Ant.</span></span> c. 13.</dd><dt class="tei tei-notelabel"><a id="note_2747" name="note_2747" href="#noteref_2747">2747.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> iv. 16. Yet he is said +to be <span class="tei tei-hi"><span style="font-style: italic">circa deos negligentior</span></span>, c. 69.</dd><dt class="tei tei-notelabel"><a id="note_2748" name="note_2748" href="#noteref_2748">2748.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 36.</dd><dt class="tei tei-notelabel"><a id="note_2749" name="note_2749" href="#noteref_2749">2749.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Claud.</span></span> c. 22; Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> +xii. 8.</dd><dt class="tei tei-notelabel"><a id="note_2750" name="note_2750" href="#noteref_2750">2750.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Otho</span></span>, c. 7, 8, 12; <span class="tei tei-hi"><span style="font-style: italic">Vitell.</span></span> c. +5, 11; Tac. <span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> i. 87.</dd><dt class="tei tei-notelabel"><a id="note_2751" name="note_2751" href="#noteref_2751">2751.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> 2364.</dd><dt class="tei tei-notelabel"><a id="note_2752" name="note_2752" href="#noteref_2752">2752.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> iv. 53.</dd><dt class="tei tei-notelabel"><a id="note_2753" name="note_2753" href="#noteref_2753">2753.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Dom.</span></span> c. 5, 15.</dd><dt class="tei tei-notelabel"><a id="note_2754" name="note_2754" href="#noteref_2754">2754.</a></dt><dd class="tei tei-notetext">Ael. Spart. <span class="tei tei-hi"><span style="font-style: italic">Hadr.</span></span> c. 22.</dd><dt class="tei tei-notelabel"><a id="note_2755" name="note_2755" href="#noteref_2755">2755.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 16, § 5; Plin. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> vi. 21, +§ 1; Macé, <span class="tei tei-hi"><span style="font-style: italic">Suétone</span></span>, p. 96; Martha, +<span class="tei tei-hi"><span style="font-style: italic">Moralistes</span></span>, p. 184 sq.</dd><dt class="tei tei-notelabel"><a id="note_2756" name="note_2756" href="#noteref_2756">2756.</a></dt><dd class="tei tei-notetext">Pater, <span class="tei tei-hi"><span style="font-style: italic">Marius</span></span>, chap. ii., xxvii.</dd><dt class="tei tei-notelabel"><a id="note_2757" name="note_2757" href="#noteref_2757">2757.</a></dt><dd class="tei tei-notetext">Jul. Capitol. <span class="tei tei-hi"><span style="font-style: italic">Ant. P.</span></span> c. 11.</dd><dt class="tei tei-notelabel"><a id="note_2758" name="note_2758" href="#noteref_2758">2758.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 4.</dd><dt class="tei tei-notelabel"><a id="note_2759" name="note_2759" href="#noteref_2759">2759.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 13.</dd><dt class="tei tei-notelabel"><a id="note_2760" name="note_2760" href="#noteref_2760">2760.</a></dt><dd class="tei tei-notetext">Petron. c. 17.</dd><dt class="tei tei-notelabel"><a id="note_2761" name="note_2761" href="#noteref_2761">2761.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> iii. p. 1160 sqq.; xii. p. +924 sqq.; <span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> iii.; <span class="tei tei-hi"><span style="font-style: italic">Ind.</span></span> pp. 25, +29, 30, 33.</dd><dt class="tei tei-notelabel"><a id="note_2762" name="note_2762" href="#noteref_2762">2762.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> xii. 3070, 3077; 2383; iii. +2804, 5787; <span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 1244, 1245.</dd><dt class="tei tei-notelabel"><a id="note_2763" name="note_2763" href="#noteref_2763">2763.</a></dt><dd class="tei tei-notetext">Liv. xxi. 38, quem in summo sacratum +vertice Poeninum montani appellant; +<span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 231-6, 5028, 1271.</dd><dt class="tei tei-notelabel"><a id="note_2764" name="note_2764" href="#noteref_2764">2764.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 1267, 1271.</dd><dt class="tei tei-notelabel"><a id="note_2765" name="note_2765" href="#noteref_2765">2765.</a></dt><dd class="tei tei-notetext">Petron. <span class="tei tei-hi"><span style="font-style: italic">Sat.</span></span> 44.</dd><dt class="tei tei-notelabel"><a id="note_2766" name="note_2766" href="#noteref_2766">2766.</a></dt><dd class="tei tei-notetext">Jul. Capitol. <span class="tei tei-hi"><span style="font-style: italic">Vit. Ant. P.</span></span> c. 8; +Preller, <span class="tei tei-hi"><span style="font-style: italic">Rom. Myth.</span></span> p. 185.</dd><dt class="tei tei-notelabel"><a id="note_2767" name="note_2767" href="#noteref_2767">2767.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Dom.</span></span> c. 4.</dd><dt class="tei tei-notelabel"><a id="note_2768" name="note_2768" href="#noteref_2768">2768.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 1561, 1590; <span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> xii. +4316; iii. 1162.</dd><dt class="tei tei-notelabel"><a id="note_2769" name="note_2769" href="#noteref_2769">2769.</a></dt><dd class="tei tei-notetext">Preller, p. 437.</dd><dt class="tei tei-notelabel"><a id="note_2770" name="note_2770" href="#noteref_2770">2770.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 1603.</dd><dt class="tei tei-notelabel"><a id="note_2771" name="note_2771" href="#noteref_2771">2771.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 1613.</dd><dt class="tei tei-notelabel"><a id="note_2772" name="note_2772" href="#noteref_2772">2772.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 1632, 1634, 1637, 5758a.</dd><dt class="tei tei-notelabel"><a id="note_2773" name="note_2773" href="#noteref_2773">2773.</a></dt><dd class="tei tei-notetext">Preller, pp. 406-8; <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> 1580, 1581, +1572.</dd><dt class="tei tei-notelabel"><a id="note_2774" name="note_2774" href="#noteref_2774">2774.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 2270; cf. Wordsworth, +<span class="tei tei-hi"><span style="font-style: italic">Specimens of Early Latin</span></span>, p. 158; +<span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> vi. 2024 sqq.</dd><dt class="tei tei-notelabel"><a id="note_2775" name="note_2775" href="#noteref_2775">2775.</a></dt><dd class="tei tei-notetext">Preller, p. 293.</dd><dt class="tei tei-notelabel"><a id="note_2776" name="note_2776" href="#noteref_2776">2776.</a></dt><dd class="tei tei-notetext">Fowler, <span class="tei tei-hi"><span style="font-style: italic">Rom. Festivals</span></span>, p. 74, 275.</dd><dt class="tei tei-notelabel"><a id="note_2777" name="note_2777" href="#noteref_2777">2777.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> vi. 2059, ob inlatum ferrum, +etc.</dd><dt class="tei tei-notelabel"><a id="note_2778" name="note_2778" href="#noteref_2778">2778.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> vi. 2040, 2041, 2043; Preller, +p. 294; Oldenberg, <span class="tei tei-hi"><span style="font-style: italic">De Sacris Fr. Arv.</span></span> +p. 5.</dd><dt class="tei tei-notelabel"><a id="note_2779" name="note_2779" href="#noteref_2779">2779.</a></dt><dd class="tei tei-notetext">Oldenberg, p. 9.</dd><dt class="tei tei-notelabel"><a id="note_2780" name="note_2780" href="#noteref_2780">2780.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> vi. 2086.</dd><dt class="tei tei-notelabel"><a id="note_2781" name="note_2781" href="#noteref_2781">2781.</a></dt><dd class="tei tei-notetext">Boissier, i. p. 369; Oldenberg, p. +41.</dd><dt class="tei tei-notelabel"><a id="note_2782" name="note_2782" href="#noteref_2782">2782.</a></dt><dd class="tei tei-notetext">Boissier, i. p. 374; Preller, p. 295.</dd><dt class="tei tei-notelabel"><a id="note_2783" name="note_2783" href="#noteref_2783">2783.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> vi. 2023-2113.</dd><dt class="tei tei-notelabel"><a id="note_2784" name="note_2784" href="#noteref_2784">2784.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 2056, ex tabella missa Imp. +Vesp. cooptamus, etc.</dd><dt class="tei tei-notelabel"><a id="note_2785" name="note_2785" href="#noteref_2785">2785.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 2024.</dd><dt class="tei tei-notelabel"><a id="note_2786" name="note_2786" href="#noteref_2786">2786.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 2051.</dd><dt class="tei tei-notelabel"><a id="note_2787" name="note_2787" href="#noteref_2787">2787.</a></dt><dd class="tei tei-notetext">Jan. 16, 69 <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span></dd><dt class="tei tei-notelabel"><a id="note_2788" name="note_2788" href="#noteref_2788">2788.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> vi. 2052.</dd><dt class="tei tei-notelabel"><a id="note_2789" name="note_2789" href="#noteref_2789">2789.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> vi. 2040, 2041.</dd><dt class="tei tei-notelabel"><a id="note_2790" name="note_2790" href="#noteref_2790">2790.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 2039.</dd><dt class="tei tei-notelabel"><a id="note_2791" name="note_2791" href="#noteref_2791">2791.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 2042.</dd><dt class="tei tei-notelabel"><a id="note_2792" name="note_2792" href="#noteref_2792">2792.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 2044; cf. 2029 (Caligula).</dd><dt class="tei tei-notelabel"><a id="note_2793" name="note_2793" href="#noteref_2793">2793.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 2064, 2067.</dd><dt class="tei tei-notelabel"><a id="note_2794" name="note_2794" href="#noteref_2794">2794.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 2074.</dd><dt class="tei tei-notelabel"><a id="note_2795" name="note_2795" href="#noteref_2795">2795.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 2078.</dd><dt class="tei tei-notelabel"><a id="note_2796" name="note_2796" href="#noteref_2796">2796.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 2086; cf. Flav. Vop. <span class="tei tei-hi"><span style="font-style: italic">Probus</span></span>, c. 12.</dd><dt class="tei tei-notelabel"><a id="note_2797" name="note_2797" href="#noteref_2797">2797.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> vi. 2092.</dd><dt class="tei tei-notelabel"><a id="note_2798" name="note_2798" href="#noteref_2798">2798.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> iii. 5788; <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> 1245, 1290.</dd><dt class="tei tei-notelabel"><a id="note_2799" name="note_2799" href="#noteref_2799">2799.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> 1238, Fulguratori, 1240, 1271, +Jovi O. M. tempestatum potenti.</dd><dt class="tei tei-notelabel"><a id="note_2800" name="note_2800" href="#noteref_2800">2800.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> iii, 1032, 1948, 1590; <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> +1269, 1248, 1225, 1269; <span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> xii. +1066.</dd><dt class="tei tei-notelabel"><a id="note_2801" name="note_2801" href="#noteref_2801">2801.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> 1335.</dd><dt class="tei tei-notelabel"><a id="note_2802" name="note_2802" href="#noteref_2802">2802.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 1410.</dd><dt class="tei tei-notelabel"><a id="note_2803" name="note_2803" href="#noteref_2803">2803.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 1428, 1429, restitutione facta sibi capillorum.</dd><dt class="tei tei-notelabel"><a id="note_2804" name="note_2804" href="#noteref_2804">2804.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 1634.</dd><dt class="tei tei-notelabel"><a id="note_2805" name="note_2805" href="#noteref_2805">2805.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 1572, 1576.</dd><dt class="tei tei-notelabel"><a id="note_2806" name="note_2806" href="#noteref_2806">2806.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">H. N.</span></span> ii. 7, 5, fragilis et +laboriosa mortalitas in partes ista +digessit infirmitatis suae memor, ut +portionibus coleret quisque quo maxime +indigeret.</dd><dt class="tei tei-notelabel"><a id="note_2807" name="note_2807" href="#noteref_2807">2807.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">v.</span></span> supra, p. 425 sqq.</dd><dt class="tei tei-notelabel"><a id="note_2808" name="note_2808" href="#noteref_2808">2808.</a></dt><dd class="tei tei-notetext">Min. Fel. <span class="tei tei-hi"><span style="font-style: italic">Octav.</span></span> c. 6, quanto +venerabilius ac melius antistitem veritatis +majorum excipere disciplinam, +religiones traditas colere, deos, quos a +parentibus ante imbutus es timere +quam nosse familiarius, adorare, etc.</dd><dt class="tei tei-notelabel"><a id="note_2809" name="note_2809" href="#noteref_2809">2809.</a></dt><dd class="tei tei-notetext">Virg. <span class="tei tei-hi"><span style="font-style: italic">Aen.</span></span> viii. 343; Ov. <span class="tei tei-hi"><span style="font-style: italic">Fasti</span></span>, +ii. 267; Baronius, <span class="tei tei-hi"><span style="font-style: italic">Ann. Eccl.</span></span> viii. 60; +Gibbon, c. 36; Fowler, <span class="tei tei-hi"><span style="font-style: italic">Rom. Fest.</span></span> p. 310.</dd><dt class="tei tei-notelabel"><a id="note_2810" name="note_2810" href="#noteref_2810">2810.</a></dt><dd class="tei tei-notetext">Sym. <span class="tei tei-hi"><span style="font-style: italic">Relat.</span></span> 3.</dd><dt class="tei tei-notelabel"><a id="note_2811" name="note_2811" href="#noteref_2811">2811.</a></dt><dd class="tei tei-notetext">Aug. <span class="tei tei-hi"><span style="font-style: italic">De Civ. Dei</span></span>, ii. 4; Tertull. +<span class="tei tei-hi"><span style="font-style: italic">Apol.</span></span> 13; <span class="tei tei-hi"><span style="font-style: italic">Adv. Marc.</span></span> i. 13.</dd><dt class="tei tei-notelabel"><a id="note_2812" name="note_2812" href="#noteref_2812">2812.</a></dt><dd class="tei tei-notetext">Lucret. ii. 600.</dd><dt class="tei tei-notelabel"><a id="note_2813" name="note_2813" href="#noteref_2813">2813.</a></dt><dd class="tei tei-notetext">Aug. <span class="tei tei-hi"><span style="font-style: italic">De Civ. Dei</span></span>, ii. 8, vii. 24.</dd><dt class="tei tei-notelabel"><a id="note_2814" name="note_2814" href="#noteref_2814">2814.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> vi. 499, 504, 509, 510, +511, 512; xii. 1782, 1567; <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> 1899, +1890, 2335.</dd><dt class="tei tei-notelabel"><a id="note_2815" name="note_2815" href="#noteref_2815">2815.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Civ. Dei</span></span>, ii. 4, 7, 8; vi. 7; vii. +24.</dd><dt class="tei tei-notelabel"><a id="note_2816" name="note_2816" href="#noteref_2816">2816.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> ii. 179 (Spain, 108 p. Chr.); +iii. 1100, 1443 (Dacia, p. Chr. 110); +<span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 5839 (Portugal).</dd><dt class="tei tei-notelabel"><a id="note_2817" name="note_2817" href="#noteref_2817">2817.</a></dt><dd class="tei tei-notetext">Liv. 29, 10.</dd><dt class="tei tei-notelabel"><a id="note_2818" name="note_2818" href="#noteref_2818">2818.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> 1906, Navisalviae et matri D. +(<span class="tei tei-hi"><span style="font-style: italic">v.</span></span> note).</dd><dt class="tei tei-notelabel"><a id="note_2819" name="note_2819" href="#noteref_2819">2819.</a></dt><dd class="tei tei-notetext">Ov. <span class="tei tei-hi"><span style="font-style: italic">Fasti</span></span>, iv. 305; Sen. <span class="tei tei-hi"><span style="font-style: italic">Frag.</span></span> 80; +Suet. <span class="tei tei-hi"><span style="font-style: italic">Tib.</span></span> c. 2.</dd><dt class="tei tei-notelabel"><a id="note_2820" name="note_2820" href="#noteref_2820">2820.</a></dt><dd class="tei tei-notetext">Fowler, <span class="tei tei-hi"><span style="font-style: italic">Rom. Fest.</span></span> p. 70.</dd><dt class="tei tei-notelabel"><a id="note_2821" name="note_2821" href="#noteref_2821">2821.</a></dt><dd class="tei tei-notetext">Val. Max. vii. 7, 6; Goehler, <span class="tei tei-hi"><span style="font-style: italic">De +Matr. Magn. Cultu</span></span>, p. 10.</dd><dt class="tei tei-notelabel"><a id="note_2822" name="note_2822" href="#noteref_2822">2822.</a></dt><dd class="tei tei-notetext">Lucret. ii. 600; Virg. <span class="tei tei-hi"><span style="font-style: italic">Aen.</span></span> ix. +620; x. 220; Ov. <span class="tei tei-hi"><span style="font-style: italic">A. Am.</span></span> i. 507; +Prop. iii. 17, 35; cf. Preller, p. 484.</dd><dt class="tei tei-notelabel"><a id="note_2823" name="note_2823" href="#noteref_2823">2823.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> vi. 496.</dd><dt class="tei tei-notelabel"><a id="note_2824" name="note_2824" href="#noteref_2824">2824.</a></dt><dd class="tei tei-notetext">Goehler, p. 12.</dd><dt class="tei tei-notelabel"><a id="note_2825" name="note_2825" href="#noteref_2825">2825.</a></dt><dd class="tei tei-notetext">Yet cf. D. Cass. lxi. 20, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἐκιθαρῴδεσέ τε Ἄττιν ὁ Αὔγουστος</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2826" name="note_2826" href="#noteref_2826">2826.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> x. 1406. Imp. Vesp. templum +M. M. terrae motu conlapsum +restituit.</dd><dt class="tei tei-notelabel"><a id="note_2827" name="note_2827" href="#noteref_2827">2827.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> ii. 179 (108 p. Chr.); cf. <span class="tei tei-hi"><span style="font-style: italic">Or. +Henz.</span></span> 5839.</dd><dt class="tei tei-notelabel"><a id="note_2828" name="note_2828" href="#noteref_2828">2828.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> iii. 1100, 1443.</dd><dt class="tei tei-notelabel"><a id="note_2829" name="note_2829" href="#noteref_2829">2829.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> x. 1596 (Naples, p. Chr. 134).</dd><dt class="tei tei-notelabel"><a id="note_2830" name="note_2830" href="#noteref_2830">2830.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 2322.</dd><dt class="tei tei-notelabel"><a id="note_2831" name="note_2831" href="#noteref_2831">2831.</a></dt><dd class="tei tei-notetext">Goehler, p. 15.</dd><dt class="tei tei-notelabel"><a id="note_2832" name="note_2832" href="#noteref_2832">2832.</a></dt><dd class="tei tei-notetext">Tertull. <span class="tei tei-hi"><span style="font-style: italic">Apol.</span></span> 25; D. Cass. lxxi. 33.</dd><dt class="tei tei-notelabel"><a id="note_2833" name="note_2833" href="#noteref_2833">2833.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> vi. 501 (p. Chr. 383); 509, +511, 510, 500.</dd><dt class="tei tei-notelabel"><a id="note_2834" name="note_2834" href="#noteref_2834">2834.</a></dt><dd class="tei tei-notetext">Réville, p. 60; Ov. <span class="tei tei-hi"><span style="font-style: italic">Fasti</span></span>, iv. 251, + +<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-left: 2.00em; margin-top: 1.00em"> +<div class="tei tei-l" style="text-align: left">Cum Trojam Aeneas Italos portaret in agros,</div> +<div class="tei tei-l" style="text-align: left; margin-left: 2.00em">Est dea sacriferas paene secuta rates.</div> +</div></dd><dt class="tei tei-notelabel"><a id="note_2835" name="note_2835" href="#noteref_2835">2835.</a></dt><dd class="tei tei-notetext">Ov. <span class="tei tei-hi"><span style="font-style: italic">l.c.</span></span> 293.</dd><dt class="tei tei-notelabel"><a id="note_2836" name="note_2836" href="#noteref_2836">2836.</a></dt><dd class="tei tei-notetext">Aug. <span class="tei tei-hi"><span style="font-style: italic">De Civ. Dei</span></span>, vi. 8; vii. 25; +Jul. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> v. p. 161 <span class="tei tei-hi"><span style="font-size: 75%">D</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2837" name="note_2837" href="#noteref_2837">2837.</a></dt><dd class="tei tei-notetext">There were many variations of the +myth; <span class="tei tei-hi"><span style="font-style: italic">v.</span></span> Goehler, pp. 2, 3; <a name="corr550" id="corr550" class="tei tei-anchor"></a><span class="tei tei-corr">Foucart,</span> +<span class="tei tei-hi"><span style="font-style: italic">Assoc. Rel.</span></span> p. 89; Ov. <span class="tei tei-hi"><span style="font-style: italic">Fasti</span></span>, iv. 223.</dd><dt class="tei tei-notelabel"><a id="note_2838" name="note_2838" href="#noteref_2838">2838.</a></dt><dd class="tei tei-notetext">Réville, p. 64; Preller, p. 485.</dd><dt class="tei tei-notelabel"><a id="note_2839" name="note_2839" href="#noteref_2839">2839.</a></dt><dd class="tei tei-notetext">Fowler, <span class="tei tei-hi"><span style="font-style: italic">Rom. Festivals</span></span>, p. 70; cf. +Foucart, <span class="tei tei-hi"><span style="font-style: italic">Assoc. Rel.</span></span> p. 88, for similar +treatment at Athens.</dd><dt class="tei tei-notelabel"><a id="note_2840" name="note_2840" href="#noteref_2840">2840.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> x. 3810; viii. 8203; xii. +1782; ii. 5260.</dd><dt class="tei tei-notelabel"><a id="note_2841" name="note_2841" href="#noteref_2841">2841.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xii. 1782; <span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 2325, +6031; Goehler, p. 40.</dd><dt class="tei tei-notelabel"><a id="note_2842" name="note_2842" href="#noteref_2842">2842.</a></dt><dd class="tei tei-notetext">Goehler, p. 12; <span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> vi. 511, +504, 500.</dd><dt class="tei tei-notelabel"><a id="note_2843" name="note_2843" href="#noteref_2843">2843.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> iii. 2920; xii. 1567.</dd><dt class="tei tei-notelabel"><a id="note_2844" name="note_2844" href="#noteref_2844">2844.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> x. 6074; vi. 502, 508; <span class="tei tei-hi"><span style="font-style: italic">Or. +Henz.</span></span> 7200 (Acte), 2330, 1902, 2371, +2319, 2325; <span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> xii. 4322, 4326.</dd><dt class="tei tei-notelabel"><a id="note_2845" name="note_2845" href="#noteref_2845">2845.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 7336, 2322, 6031, 4109, +7197; <span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> viii. 9401.</dd><dt class="tei tei-notelabel"><a id="note_2846" name="note_2846" href="#noteref_2846">2846.</a></dt><dd class="tei tei-notetext">Goehler, p. 45.</dd><dt class="tei tei-notelabel"><a id="note_2847" name="note_2847" href="#noteref_2847">2847.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> xii. 1782.</dd><dt class="tei tei-notelabel"><a id="note_2848" name="note_2848" href="#noteref_2848">2848.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 2325, 2984.</dd><dt class="tei tei-notelabel"><a id="note_2849" name="note_2849" href="#noteref_2849">2849.</a></dt><dd class="tei tei-notetext">Mahaffy, <span class="tei tei-hi"><span style="font-style: italic">The Greek World under +Roman Sway</span></span>, p. 295 sqq.</dd><dt class="tei tei-notelabel"><a id="note_2850" name="note_2850" href="#noteref_2850">2850.</a></dt><dd class="tei tei-notetext">Réville, <span class="tei tei-hi"><span style="font-style: italic">Rel. unter den Sev.</span></span> p. 65; Apul. <span class="tei tei-hi"><span style="font-style: italic">Met.</span></span> viii. 24 (<span class="tei tei-hi"><span style="font-style: italic">v.</span></span> Hildenbrand’s notes.)</dd><dt class="tei tei-notelabel"><a id="note_2851" name="note_2851" href="#noteref_2851">2851.</a></dt><dd class="tei tei-notetext">Apul. <span class="tei tei-hi"><span style="font-style: italic">Met.</span></span> viii. c. 27 (580); cf. +Aug. <span class="tei tei-hi"><span style="font-style: italic">De Civ. Dei</span></span>, ii. 4.</dd><dt class="tei tei-notelabel"><a id="note_2852" name="note_2852" href="#noteref_2852">2852.</a></dt><dd class="tei tei-notetext">Apul. <span class="tei tei-hi"><span style="font-style: italic">Met.</span></span> viii. c. 28 (583).</dd><dt class="tei tei-notelabel"><a id="note_2853" name="note_2853" href="#noteref_2853">2853.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 28 (585).</dd><dt class="tei tei-notelabel"><a id="note_2854" name="note_2854" href="#noteref_2854">2854.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 30 (589).</dd><dt class="tei tei-notelabel"><a id="note_2855" name="note_2855" href="#noteref_2855">2855.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> x. 1406; Lamprid. <span class="tei tei-hi"><span style="font-style: italic">Alex. +Sev.</span></span> c. 37.</dd><dt class="tei tei-notelabel"><a id="note_2856" name="note_2856" href="#noteref_2856">2856.</a></dt><dd class="tei tei-notetext">Firm. Matern. <span class="tei tei-hi"><span style="font-style: italic">De Err. Prof. Rel.</span></span> c. 2, 3.</dd><dt class="tei tei-notelabel"><a id="note_2857" name="note_2857" href="#noteref_2857">2857.</a></dt><dd class="tei tei-notetext">Réville, p. 66; Goehler, p. 29; +Cumont, <span class="tei tei-hi"><span style="font-style: italic">Mon. figurés de Mithra</span></span>, +Introd. p. 333; <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> 2329, 2330, 1900; +<span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> vi. 497, 500, 511; cf. <span class="tei tei-hi"><span style="font-style: italic">ib.</span></span> x. +1596, where the taurobolium is connected +with Venus Coelesta (<span class="tei tei-hi"><span style="font-style: italic">sic</span></span>); +Preller, p. 486.</dd><dt class="tei tei-notelabel"><a id="note_2858" name="note_2858" href="#noteref_2858">2858.</a></dt><dd class="tei tei-notetext">Tertull. <span class="tei tei-hi"><span style="font-style: italic">De Praescrip. Haeret.</span></span> 40; +Firm. Matern. <span class="tei tei-hi"><span style="font-style: italic">De Err. Prof. Relig.</span></span> c. 27, +neminem aput idola profusus sanguis +munit ... polluit sanguis iste, non +redimit.... Tauribolium quid vel +criobolium scelerata te sanguinis labe +perfundit? S. Paulin. Nol. <span class="tei tei-hi"><span style="font-style: italic">Poem. +Ult.</span></span> 112-117.</dd><dt class="tei tei-notelabel"><a id="note_2859" name="note_2859" href="#noteref_2859">2859.</a></dt><dd class="tei tei-notetext">Cumont, Introd. pp. 236, 333; +Herodot. iv. 103; Eur. <span class="tei tei-hi"><span style="font-style: italic">Iph. T.</span></span> 1455; +Strab. v. 3, § 12, p. 240.</dd><dt class="tei tei-notelabel"><a id="note_2860" name="note_2860" href="#noteref_2860">2860.</a></dt><dd class="tei tei-notetext">Cumont, p. 334; Gasquet, <span class="tei tei-hi"><span style="font-style: italic">Culte de +Mithra</span></span>, p. 75; Cumont, Introd. p. 334, +n. 5; Réville, <span class="tei tei-hi"><span style="font-style: italic">Rel. unter den Sev.</span></span> p. +93, takes an opposite view.</dd><dt class="tei tei-notelabel"><a id="note_2861" name="note_2861" href="#noteref_2861">2861.</a></dt><dd class="tei tei-notetext">Donsbach, <span class="tei tei-hi"><span style="font-style: italic">Die + </span><a name="corr556" id="corr556" class="tei tei-anchor"></a><span class="tei tei-corr"><span style="font-style: italic">räumliche</span></span><span style="font-style: italic"> Verbreitung +des Mithrasdienstes</span></span>, pp. 8, 9.</dd><dt class="tei tei-notelabel"><a id="note_2862" name="note_2862" href="#noteref_2862">2862.</a></dt><dd class="tei tei-notetext">This is rendered doubtful by +Porphyr. <span class="tei tei-hi"><span style="font-style: italic">De Abstin.</span></span> iv. 16, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ὡς τοὺς μὲν μετέχοντας τῶν αὐτῶν ὀργίων μύστας + λέοντας καλεῖν (εἰώθασιν). τὰς δὲ γυναῖκας ὑαίνας</span></span> + (altered by Felicianus to <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">λεαίνας</span></span>); +cf. Gasquet, p. 98.</dd><dt class="tei tei-notelabel"><a id="note_2863" name="note_2863" href="#noteref_2863">2863.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> vi. 1778, 9.</dd><dt class="tei tei-notelabel"><a id="note_2864" name="note_2864" href="#noteref_2864">2864.</a></dt><dd class="tei tei-notetext">Goehler, p. 55; <span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> x. 1596; +<a name="corr557" id="corr557" class="tei tei-anchor"></a><span class="tei tei-corr">Puteoli</span>, p. Chr. 134; taurobol. +Veneris Caelestae (<span class="tei tei-hi"><span style="font-style: italic">sic</span></span>).</dd><dt class="tei tei-notelabel"><a id="note_2865" name="note_2865" href="#noteref_2865">2865.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> 2382; Goehler, p. 55; cf. <span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> +viii. 8203.</dd><dt class="tei tei-notelabel"><a id="note_2866" name="note_2866" href="#noteref_2866">2866.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> 2327, ex jussu ipsius; <span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> +xii. 1782, ex vaticinatione Archigalli; +cf. xii. 4321, 4323.</dd><dt class="tei tei-notelabel"><a id="note_2867" name="note_2867" href="#noteref_2867">2867.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> xii. 1782.</dd><dt class="tei tei-notelabel"><a id="note_2868" name="note_2868" href="#noteref_2868">2868.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xii. 4321 (<span class="tei tei-hi"><span style="font-style: italic">stipe collata</span></span>); at +private expense, xii. 1568.</dd><dt class="tei tei-notelabel"><a id="note_2869" name="note_2869" href="#noteref_2869">2869.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Peristeph.</span></span> x. 1011; cf. Duruy, v. +p. 743.</dd><dt class="tei tei-notelabel"><a id="note_2870" name="note_2870" href="#noteref_2870">2870.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> xii. 1311, 251, 1822, 4332; +<span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> 2332.</dd><dt class="tei tei-notelabel"><a id="note_2871" name="note_2871" href="#noteref_2871">2871.</a></dt><dd class="tei tei-notetext">Goehler, p. 34; Réville, p. 66; +Preller, p. 488; Cumont, Introd. p. +333.</dd><dt class="tei tei-notelabel"><a id="note_2872" name="note_2872" href="#noteref_2872">2872.</a></dt><dd class="tei tei-notetext">Goehler, p. 29.</dd><dt class="tei tei-notelabel"><a id="note_2873" name="note_2873" href="#noteref_2873">2873.</a></dt><dd class="tei tei-notetext">Lafaye, <span class="tei tei-hi"><span style="font-style: italic">Culte des divinités d’Alexandrie</span></span>, +p. 15; Plut. <span class="tei tei-hi"><span style="font-style: italic">De Is. et Osir.</span></span> c. 28.</dd><dt class="tei tei-notelabel"><a id="note_2874" name="note_2874" href="#noteref_2874">2874.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">De Is. et Osir.</span></span> c. 35, addressed +to Clea, who was high in the +worship of Dionysus, and <span class="tei tei-q">“hereditarily +devoted to Osiris.”</span></dd><dt class="tei tei-notelabel"><a id="note_2875" name="note_2875" href="#noteref_2875">2875.</a></dt><dd class="tei tei-notetext">Lamprid. <span class="tei tei-hi"><span style="font-style: italic">Com. Ant.</span></span> c. 9; Spart. +<span class="tei tei-hi"><span style="font-style: italic">Sev.</span></span> c. 17; Réville, <span class="tei tei-hi"><span style="font-style: italic">Rel. unter den Sev.</span></span> p. 58.</dd><dt class="tei tei-notelabel"><a id="note_2876" name="note_2876" href="#noteref_2876">2876.</a></dt><dd class="tei tei-notetext">Foucart, <span class="tei tei-hi"><span style="font-style: italic">Assoc. Religieuses</span></span>, p. 83.</dd><dt class="tei tei-notelabel"><a id="note_2877" name="note_2877" href="#noteref_2877">2877.</a></dt><dd class="tei tei-notetext">Lafaye, pp. 27-32; Paus. i. 18, § 4.</dd><dt class="tei tei-notelabel"><a id="note_2878" name="note_2878" href="#noteref_2878">2878.</a></dt><dd class="tei tei-notetext">Lafaye, p. 38.</dd><dt class="tei tei-notelabel"><a id="note_2879" name="note_2879" href="#noteref_2879">2879.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">v.</span></span> Plut. <span class="tei tei-hi"><span style="font-style: italic">De Is. et Osir.</span></span> c. 53, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">τὸ τῆς φύσεως θῆλυ</span></span>, c. 52, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">οὐχ ἑτέραν τῆς σελήνης</span></span>: c. 38, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">οὕτος Ἴσιδος σῶμα γῆν ἔχουσι καὶ νομίζουσιν, οὐ πάσαν, + ἀλλ’ ἧς ὁ Νεῖλος ἐπιβαίνει σπερμαίνων</span></span>: cf. c. 32; +c. 56, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">Ὄσιριν ὡς ἀρχήν, τὴν δὲ Ἴσιν ὡς ὑποδοχήν, τὸν δὲ Ὥρον ὁς ἀποτέλεσμα</span></span>: +cf. Herodot. ii. 156; Apul. <span class="tei tei-hi"><span style="font-style: italic">Met.</span></span> xi. +c. 7, matrem siderum, parentem temporum, +orbisque totius dominam +blando mulcentes affamine.</dd><dt class="tei tei-notelabel"><a id="note_2880" name="note_2880" href="#noteref_2880">2880.</a></dt><dd class="tei tei-notetext">Herodot. ii. 154.</dd><dt class="tei tei-notelabel"><a id="note_2881" name="note_2881" href="#noteref_2881">2881.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 156; cf. Plew, <span class="tei tei-hi"><span style="font-style: italic">De Sarapide</span></span>, +p. 23 sqq.</dd><dt class="tei tei-notelabel"><a id="note_2882" name="note_2882" href="#noteref_2882">2882.</a></dt><dd class="tei tei-notetext">Thuc. i. 104.</dd><dt class="tei tei-notelabel"><a id="note_2883" name="note_2883" href="#noteref_2883">2883.</a></dt><dd class="tei tei-notetext">Lafaye, p. 15 sqq.</dd><dt class="tei tei-notelabel"><a id="note_2884" name="note_2884" href="#noteref_2884">2884.</a></dt><dd class="tei tei-notetext">Plew, <span class="tei tei-hi"><span style="font-style: italic">De Sarapide</span></span>, p. 10 sqq.</dd><dt class="tei tei-notelabel"><a id="note_2885" name="note_2885" href="#noteref_2885">2885.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> iv. 84.</dd><dt class="tei tei-notelabel"><a id="note_2886" name="note_2886" href="#noteref_2886">2886.</a></dt><dd class="tei tei-notetext">Plew, <span class="tei tei-hi"><span style="font-style: italic">De Sarapide</span></span>, p. 15; Preller, p. 478.</dd><dt class="tei tei-notelabel"><a id="note_2887" name="note_2887" href="#noteref_2887">2887.</a></dt><dd class="tei tei-notetext">Plew, <span class="tei tei-hi"><span style="font-style: italic">De Sarapide</span></span>, p. 6.</dd><dt class="tei tei-notelabel"><a id="note_2888" name="note_2888" href="#noteref_2888">2888.</a></dt><dd class="tei tei-notetext">Lafaye, p. 17.</dd><dt class="tei tei-notelabel"><a id="note_2889" name="note_2889" href="#noteref_2889">2889.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">De Is. et Osir.</span></span> c. 45, 49.</dd><dt class="tei tei-notelabel"><a id="note_2890" name="note_2890" href="#noteref_2890">2890.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> 1890 sqq.; <span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> viii. 1005; iii. 4560, 3.</dd><dt class="tei tei-notelabel"><a id="note_2891" name="note_2891" href="#noteref_2891">2891.</a></dt><dd class="tei tei-notetext">Aristid. <span class="tei tei-hi"><span style="font-style: italic">Or. Sac.</span></span> viii. 53, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">καὶ ταμίας ὢν τοῦ βιωσίμου κατὰ τοῦτ’ ἃν δικαίως ἅπαντα +περιειληφέναι νομίζοιτο ... ὁ δὲ ὥσπερ κορυφαῖος πάντων +ἀρχὰς καὶ πέρατα ἔχει</span></span>. Cf. Baumgar. +<span class="tei tei-hi"><span style="font-style: italic">Aristides als Repräsentant der Soph. +Rhet.</span></span> p. 90 sqq.</dd><dt class="tei tei-notelabel"><a id="note_2892" name="note_2892" href="#noteref_2892">2892.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> 1871, tibi quae es omnia.</dd><dt class="tei tei-notelabel"><a id="note_2893" name="note_2893" href="#noteref_2893">2893.</a></dt><dd class="tei tei-notetext">Apul. <span class="tei tei-hi"><span style="font-style: italic">Met.</span></span> xi. 7.</dd><dt class="tei tei-notelabel"><a id="note_2894" name="note_2894" href="#noteref_2894">2894.</a></dt><dd class="tei tei-notetext">Lafaye, p. 43.</dd><dt class="tei tei-notelabel"><a id="note_2895" name="note_2895" href="#noteref_2895">2895.</a></dt><dd class="tei tei-notetext">Id. p. 40; Mau, <span class="tei tei-hi"><span style="font-style: italic">Pompeii</span></span>, p. 163.</dd><dt class="tei tei-notelabel"><a id="note_2896" name="note_2896" href="#noteref_2896">2896.</a></dt><dd class="tei tei-notetext">Liv. xxix. 10; Goehler, <span class="tei tei-hi"><span style="font-style: italic">De Matris Magnae Cultu</span></span>, p. 7.</dd><dt class="tei tei-notelabel"><a id="note_2897" name="note_2897" href="#noteref_2897">2897.</a></dt><dd class="tei tei-notetext">Liv. xxxix. 19.</dd><dt class="tei tei-notelabel"><a id="note_2898" name="note_2898" href="#noteref_2898">2898.</a></dt><dd class="tei tei-notetext">Preller, <span class="tei tei-hi"><span style="font-style: italic">Myth. Rom.</span></span> p. 473.</dd><dt class="tei tei-notelabel"><a id="note_2899" name="note_2899" href="#noteref_2899">2899.</a></dt><dd class="tei tei-notetext">Plin. <span class="tei tei-hi"><span style="font-style: italic">H. N.</span></span> xiii. 27; Liv. xl. +29; Momms. <span class="tei tei-hi"><span style="font-style: italic">Rom. Hist.</span></span> ii. p. 402; +Lafaye, p. 41.</dd><dt class="tei tei-notelabel"><a id="note_2900" name="note_2900" href="#noteref_2900">2900.</a></dt><dd class="tei tei-notetext">Tertull. <span class="tei tei-hi"><span style="font-style: italic">Adv. Marc.</span></span> i. 13; Firm. +Mat. <span class="tei tei-hi"><span style="font-style: italic">De Err. Prof. Rel.</span></span> 2, § 7, cur +plangitis fruges terrae et crescentia +lugetis semina?</dd><dt class="tei tei-notelabel"><a id="note_2901" name="note_2901" href="#noteref_2901">2901.</a></dt><dd class="tei tei-notetext">Apul. <span class="tei tei-hi"><span style="font-style: italic">Met.</span></span> xi. c. 30, Collegii +vetustissimi et sub illis Sullae temporibus +conditi, etc.</dd><dt class="tei tei-notelabel"><a id="note_2902" name="note_2902" href="#noteref_2902">2902.</a></dt><dd class="tei tei-notetext">Tertull. <span class="tei tei-hi"><span style="font-style: italic">Apol.</span></span> 6; <span class="tei tei-hi"><span style="font-style: italic">Ad Nat.</span></span> i. 10; +prohibitos Capitolio Varro commemorat +eorumque aras a senatu dejectas nonnisi +per vim popularium restructas, +Val. Max. i. 3, 4; cf. Lewald, <span class="tei tei-hi"><span style="font-style: italic">De Peregr. +Rel. ap. Rom.</span></span> p. 10.</dd><dt class="tei tei-notelabel"><a id="note_2903" name="note_2903" href="#noteref_2903">2903.</a></dt><dd class="tei tei-notetext">D. Cass. xlii. 26.</dd><dt class="tei tei-notelabel"><a id="note_2904" name="note_2904" href="#noteref_2904">2904.</a></dt><dd class="tei tei-notetext">Lafaye, p. 47; Val. Max. vii. 3, 8; +cf. App. <span class="tei tei-hi"><span style="font-style: italic">B. C.</span></span> iv. 47.</dd><dt class="tei tei-notelabel"><a id="note_2905" name="note_2905" href="#noteref_2905">2905.</a></dt><dd class="tei tei-notetext">D. Cass. xliii. 27; xlvii. 15.</dd><dt class="tei tei-notelabel"><a id="note_2906" name="note_2906" href="#noteref_2906">2906.</a></dt><dd class="tei tei-notetext">Catull. x. 26; Tibull. i. 3, 23; +Propert. ii. 33.</dd><dt class="tei tei-notelabel"><a id="note_2907" name="note_2907" href="#noteref_2907">2907.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Aen.</span></span> viii. 698.</dd><dt class="tei tei-notelabel"><a id="note_2908" name="note_2908" href="#noteref_2908">2908.</a></dt><dd class="tei tei-notetext">D. Cass. liii. 2, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">τὰ μὲν ἱερὰ τὰ Αἰγύπτια οὐκ ἐσεδέξατο εἴσω τοῦ πωμηρίου</span></span>; +cf. liv. 6.</dd><dt class="tei tei-notelabel"><a id="note_2909" name="note_2909" href="#noteref_2909">2909.</a></dt><dd class="tei tei-notetext">Lafaye, p. 55, discredits the tale +of the seduction, which is given by +Josephus alone, <span class="tei tei-hi"><span style="font-style: italic">B. Jud.</span></span> xviii. 3; cf. +Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> ii. 85; Suet. <span class="tei tei-hi"><span style="font-style: italic">Tib.</span></span> 36.</dd><dt class="tei tei-notelabel"><a id="note_2910" name="note_2910" href="#noteref_2910">2910.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> x. 2, 7563 sqq.</dd><dt class="tei tei-notelabel"><a id="note_2911" name="note_2911" href="#noteref_2911">2911.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Claud.</span></span> 25; cf. D. Cass. lx. 6.</dd><dt class="tei tei-notelabel"><a id="note_2912" name="note_2912" href="#noteref_2912">2912.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> vi. 353.</dd><dt class="tei tei-notelabel"><a id="note_2913" name="note_2913" href="#noteref_2913">2913.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xv. 36; cf. Suet. <span class="tei tei-hi"><span style="font-style: italic">Nero</span></span>, +40, 47, varia agitavit, an vel Aegypti +praefecturam concedi sibi oraret, etc.</dd><dt class="tei tei-notelabel"><a id="note_2914" name="note_2914" href="#noteref_2914">2914.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Otho</span></span>, 12.</dd><dt class="tei tei-notelabel"><a id="note_2915" name="note_2915" href="#noteref_2915">2915.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Vesp.</span></span> iv. v. vii.; Tac. <span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> +iv. 81.</dd><dt class="tei tei-notelabel"><a id="note_2916" name="note_2916" href="#noteref_2916">2916.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> iii. 74; cf. Suet. <span class="tei tei-hi"><span style="font-style: italic">Domit.</span></span> i.</dd><dt class="tei tei-notelabel"><a id="note_2917" name="note_2917" href="#noteref_2917">2917.</a></dt><dd class="tei tei-notetext">Lafaye, p. 61, n. 8.</dd><dt class="tei tei-notelabel"><a id="note_2918" name="note_2918" href="#noteref_2918">2918.</a></dt><dd class="tei tei-notetext">Boissier, <span class="tei tei-hi"><span style="font-style: italic">Prom. </span><a name="corr567" id="corr567" class="tei tei-anchor"></a><span class="tei tei-corr"><span style="font-style: italic">Archæol.</span></span></span> p. 238; +Spart. <span class="tei tei-hi"><span style="font-style: italic">Hadr.</span></span> c. 26.</dd><dt class="tei tei-notelabel"><a id="note_2919" name="note_2919" href="#noteref_2919">2919.</a></dt><dd class="tei tei-notetext">Lamprid. <span class="tei tei-hi"><span style="font-style: italic">Commod.</span></span> 9.</dd><dt class="tei tei-notelabel"><a id="note_2920" name="note_2920" href="#noteref_2920">2920.</a></dt><dd class="tei tei-notetext">Gibbon, c. 28; Amm. Marc. xxii. 16.</dd><dt class="tei tei-notelabel"><a id="note_2921" name="note_2921" href="#noteref_2921">2921.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> ii. 6004.</dd><dt class="tei tei-notelabel"><a id="note_2922" name="note_2922" href="#noteref_2922">2922.</a></dt><dd class="tei tei-notetext">Lafaye, p. 157.</dd><dt class="tei tei-notelabel"><a id="note_2923" name="note_2923" href="#noteref_2923">2923.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> p. 158.</dd><dt class="tei tei-notelabel"><a id="note_2924" name="note_2924" href="#noteref_2924">2924.</a></dt><dd class="tei tei-notetext">Lafaye, p. 157.</dd><dt class="tei tei-notelabel"><a id="note_2925" name="note_2925" href="#noteref_2925">2925.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.G.</span></span> 5900, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">Ἀρχιερεῖ Ἀλεξανδρεῖας καὶ Αἰγύπτου πάσης καὶ ἐπιστάτῃ +τοῦ Μουσείου καὶ ἐπὶ τῶν ἐν Ῥώμῃ βιβλιοθηκῶν ... +ἐπιστολεῖ τοῦ αὐτοῦ αὐτοκράτορος</span></span>: +cf. Macé, <span class="tei tei-hi"><span style="font-style: italic">Suétone</span></span>, pp. 92, 116.</dd><dt class="tei tei-notelabel"><a id="note_2926" name="note_2926" href="#noteref_2926">2926.</a></dt><dd class="tei tei-notetext">Lucan, <span class="tei tei-hi"><span style="font-style: italic">Phars.</span></span> viii. 831, nos in +templa tuam Romana accepimus Isin; +ix. 158, jam numen gentibus Isin.</dd><dt class="tei tei-notelabel"><a id="note_2927" name="note_2927" href="#noteref_2927">2927.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> viii. 2630; cf. Cagnat, +<span class="tei tei-hi"><span style="font-style: italic">L’Armée Rom. d’Afr.</span></span> p. 423. See +other dedications by officers in <span class="tei tei-hi"><span style="font-style: italic">Or. +Henz.</span></span> 5836, 7.</dd><dt class="tei tei-notelabel"><a id="note_2928" name="note_2928" href="#noteref_2928">2928.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> viii. 2629, 1002, 4, 5.</dd><dt class="tei tei-notelabel"><a id="note_2929" name="note_2929" href="#noteref_2929">2929.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> iii. 881, 2, 1428, 1590, 1342, +4015; <span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 5838.</dd><dt class="tei tei-notelabel"><a id="note_2930" name="note_2930" href="#noteref_2930">2930.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> iii. 4809; <span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 2035, +5833.</dd><dt class="tei tei-notelabel"><a id="note_2931" name="note_2931" href="#noteref_2931">2931.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Germ.</span></span> 9.</dd><dt class="tei tei-notelabel"><a id="note_2932" name="note_2932" href="#noteref_2932">2932.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 1897.</dd><dt class="tei tei-notelabel"><a id="note_2933" name="note_2933" href="#noteref_2933">2933.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 5836.</dd><dt class="tei tei-notelabel"><a id="note_2934" name="note_2934" href="#noteref_2934">2934.</a></dt><dd class="tei tei-notetext">Lafaye, p. 162. For an interesting +dedication for the support of the worship +at Nîmes <span class="tei tei-hi"><span style="font-style: italic">v.</span></span> <span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> xii. 3058.</dd><dt class="tei tei-notelabel"><a id="note_2935" name="note_2935" href="#noteref_2935">2935.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 457; cf. Tac. <span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> i. 67, +in modum municipii exstructus locus, +amoeno salubrium aquarum usu frequens.</dd><dt class="tei tei-notelabel"><a id="note_2936" name="note_2936" href="#noteref_2936">2936.</a></dt><dd class="tei tei-notetext">Lafaye, p. 160; Réville, <span class="tei tei-hi"><span style="font-style: italic">Rel. unter +den Sev.</span></span> p. 53; <span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> ii. 3386, Isis +puellaris.</dd><dt class="tei tei-notelabel"><a id="note_2937" name="note_2937" href="#noteref_2937">2937.</a></dt><dd class="tei tei-notetext">Apul. <span class="tei tei-hi"><span style="font-style: italic">Met.</span></span> xi. c. 11.</dd><dt class="tei tei-notelabel"><a id="note_2938" name="note_2938" href="#noteref_2938">2938.</a></dt><dd class="tei tei-notetext">Lafaye, p. 160, 1.</dd><dt class="tei tei-notelabel"><a id="note_2939" name="note_2939" href="#noteref_2939">2939.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Met.</span></span> xi. c. 24.</dd><dt class="tei tei-notelabel"><a id="note_2940" name="note_2940" href="#noteref_2940">2940.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">De Is. et Osir.</span></span> c. 78; Aristid. +<span class="tei tei-hi"><span style="font-style: italic">Or. Sac.</span></span> viii. 52, 53.</dd><dt class="tei tei-notelabel"><a id="note_2941" name="note_2941" href="#noteref_2941">2941.</a></dt><dd class="tei tei-notetext">Herodot. ii. c. 50.</dd><dt class="tei tei-notelabel"><a id="note_2942" name="note_2942" href="#noteref_2942">2942.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 81; Iambl. <span class="tei tei-hi"><span style="font-style: italic">De Pythag. Vit.</span></span> +§ 151, cf. § 14; Porph. <span class="tei tei-hi"><span style="font-style: italic">Pythag.</span></span> § 6; +Plut. <span class="tei tei-hi"><span style="font-style: italic">De Is. et Osir.</span></span> c. 10.</dd><dt class="tei tei-notelabel"><a id="note_2943" name="note_2943" href="#noteref_2943">2943.</a></dt><dd class="tei tei-notetext">Philostr. <span class="tei tei-hi"><span style="font-style: italic">Apollon. Tyan.</span></span> vi. 19; +D. Chrys. <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> xii. § 68.</dd><dt class="tei tei-notelabel"><a id="note_2944" name="note_2944" href="#noteref_2944">2944.</a></dt><dd class="tei tei-notetext">Juv. xv. 3; cf. Cic. <span class="tei tei-hi"><span style="font-style: italic">De Nat. Deor.</span></span> +iii. 15; <span class="tei tei-hi"><span style="font-style: italic">Tuscul.</span></span> v. 27.</dd><dt class="tei tei-notelabel"><a id="note_2945" name="note_2945" href="#noteref_2945">2945.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">De Is. et Osir.</span></span> cc. 72-74.</dd><dt class="tei tei-notelabel"><a id="note_2946" name="note_2946" href="#noteref_2946">2946.</a></dt><dd class="tei tei-notetext">Herodot. viii. c. 41.</dd><dt class="tei tei-notelabel"><a id="note_2947" name="note_2947" href="#noteref_2947">2947.</a></dt><dd class="tei tei-notetext">Apul. <span class="tei tei-hi"><span style="font-style: italic">Met.</span></span> xi. c. 11, attollens canis +cervices arduas Anubis; cf. Juv. vi. +534; Plut. <span class="tei tei-hi"><span style="font-style: italic">De Is.</span></span> c. 44; Tertull. +<span class="tei tei-hi"><span style="font-style: italic">Apol.</span></span> 6; <span class="tei tei-hi"><span style="font-style: italic">Ad Nat.</span></span> ii. 8.</dd><dt class="tei tei-notelabel"><a id="note_2948" name="note_2948" href="#noteref_2948">2948.</a></dt><dd class="tei tei-notetext">Mau, <span class="tei tei-hi"><span style="font-style: italic">Pompeii</span></span>, p. 175.</dd><dt class="tei tei-notelabel"><a id="note_2949" name="note_2949" href="#noteref_2949">2949.</a></dt><dd class="tei tei-notetext">Lafaye, p. 106, 7.</dd><dt class="tei tei-notelabel"><a id="note_2950" name="note_2950" href="#noteref_2950">2950.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> 1871.</dd><dt class="tei tei-notelabel"><a id="note_2951" name="note_2951" href="#noteref_2951">2951.</a></dt><dd class="tei tei-notetext">On a Dacian inscription, <span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> +iii. 1590, Placidae Reginae.</dd><dt class="tei tei-notelabel"><a id="note_2952" name="note_2952" href="#noteref_2952">2952.</a></dt><dd class="tei tei-notetext">Baumgart, <span class="tei tei-hi"><span style="font-style: italic">Ael. Aristides Repräsent. +der Soph. Rhet. des zweit. Jahr.</span></span> +p. 91; cf. Hadrian’s letter to Servianus, +Vopisc. <span class="tei tei-hi"><span style="font-style: italic">Vit. Saturn.</span></span> c. 8.</dd><dt class="tei tei-notelabel"><a id="note_2953" name="note_2953" href="#noteref_2953">2953.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">De Is.</span></span> c. 66, 79.</dd><dt class="tei tei-notelabel"><a id="note_2954" name="note_2954" href="#noteref_2954">2954.</a></dt><dd class="tei tei-notetext">Lafaye, p. 101.</dd><dt class="tei tei-notelabel"><a id="note_2955" name="note_2955" href="#noteref_2955">2955.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> i. 23; D. Cass. lxxi. 8, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">καὶ γάρ τοι λόγος ἔχει Ἀρνοῦφιν τινα μάγον Αἰγύπτιον +συνόντα τῷ Μάρκῳ κτλ.</span></span></dd><dt class="tei tei-notelabel"><a id="note_2956" name="note_2956" href="#noteref_2956">2956.</a></dt><dd class="tei tei-notetext">Juv. vi. 581.</dd><dt class="tei tei-notelabel"><a id="note_2957" name="note_2957" href="#noteref_2957">2957.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> 1882, ex visu; <span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> vi. 346, +572; v. 484.</dd><dt class="tei tei-notelabel"><a id="note_2958" name="note_2958" href="#noteref_2958">2958.</a></dt><dd class="tei tei-notetext">Cic. <span class="tei tei-hi"><span style="font-style: italic">De Div.</span></span> i. 58, 132; Diod. +i. 25; Aristid. <span class="tei tei-hi"><span style="font-style: italic">Or. Sacr.</span></span> iii. p. 319 +(Jebb).</dd><dt class="tei tei-notelabel"><a id="note_2959" name="note_2959" href="#noteref_2959">2959.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Hist.</span></span> iv. 81, monitu Serapidis, +etc.</dd><dt class="tei tei-notelabel"><a id="note_2960" name="note_2960" href="#noteref_2960">2960.</a></dt><dd class="tei tei-notetext">Lafaye, p. 104; Aristid. <span class="tei tei-hi"><span style="font-style: italic">Or. Sacr.</span></span> +viii. 55.</dd><dt class="tei tei-notelabel"><a id="note_2961" name="note_2961" href="#noteref_2961">2961.</a></dt><dd class="tei tei-notetext">Aristid. <span class="tei tei-hi"><span style="font-style: italic">Or. Sacr.</span></span> viii. 54, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">φιλανθρωπότατος γὰρ θεῶν καὶ φοβερώτατος αὐτός, κτλ.</span></span></dd><dt class="tei tei-notelabel"><a id="note_2962" name="note_2962" href="#noteref_2962">2962.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> viii. 54, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">σωτὴρ αὐτὸς καὶ ψυχοπομπός, ἄγων εἰς φῶς καὶ πάλιν δεχόμενος κτλ.</span></span>; Plew, <span class="tei tei-hi"><span style="font-style: italic">De Sarapide</span></span>, +p. 30.</dd><dt class="tei tei-notelabel"><a id="note_2963" name="note_2963" href="#noteref_2963">2963.</a></dt><dd class="tei tei-notetext">Rohde, <span class="tei tei-hi"><span style="font-style: italic">Psyche</span></span>, ii. p. 126; cf. i. 286; +Lobeck, <span class="tei tei-hi"><span style="font-style: italic">Aglaoph.</span></span> i. p. 239; Hardie, <span class="tei tei-hi"><span style="font-style: italic">Lectures +on Classical Subjects</span></span>, pp. 56, 57. +The Orphici laid more stress on the +moral aspect of immortality than the +priests of Eleusis did.</dd><dt class="tei tei-notelabel"><a id="note_2964" name="note_2964" href="#noteref_2964">2964.</a></dt><dd class="tei tei-notetext">Apul. <span class="tei tei-hi"><span style="font-style: italic">Met.</span></span> xi. c. 22.</dd><dt class="tei tei-notelabel"><a id="note_2965" name="note_2965" href="#noteref_2965">2965.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.G.</span></span> 6562, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">δοίη σοι ὁ Ὄσιρις τὸ ψυχρὸν ὕδωρ</span></span>: cf. Plew, <span class="tei tei-hi"><span style="font-style: italic">De Sarap.</span></span> p. 31.</dd><dt class="tei tei-notelabel"><a id="note_2966" name="note_2966" href="#noteref_2966">2966.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> 1879.</dd><dt class="tei tei-notelabel"><a id="note_2967" name="note_2967" href="#noteref_2967">2967.</a></dt><dd class="tei tei-notetext">Pind. <span class="tei tei-hi"><span style="font-style: italic">Fr.</span></span> 137 (Christ); Soph. <span class="tei tei-hi"><span style="font-style: italic">Fr.</span></span> 753— +<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-left: 2.00em; margin-top: 1.00em"> +<div class="tei tei-l" style="text-align: left; margin-left: 10.00em"><span lang="el" class="tei tei-foreign" style="text-align: left" xml:lang="el"><span style="font-style: normal">ὡς τρὶς ὄλβιοι</span></span></div> +<div class="tei tei-l" style="text-align: left"><span lang="el" class="tei tei-foreign" style="text-align: left" xml:lang="el"><span style="font-style: normal">κεῖνοι βροτῶν οἳ ταῦτα δερχένθες τέλη</span></span></div> +<div class="tei tei-l" style="text-align: left"><span lang="el" class="tei tei-foreign" style="text-align: left" xml:lang="el"><span style="font-style: normal">μόλωσ’ ἐς Ἅιδου.</span></span></div> +</div> + +Cf. <span class="tei tei-hi"><span style="font-style: italic">O.C.</span></span> 1051.</dd><dt class="tei tei-notelabel"><a id="note_2968" name="note_2968" href="#noteref_2968">2968.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> xii. 4321, ex stipe collata.</dd><dt class="tei tei-notelabel"><a id="note_2969" name="note_2969" href="#noteref_2969">2969.</a></dt><dd class="tei tei-notetext">Apul. <span class="tei tei-hi"><span style="font-style: italic">Met.</span></span> xi. c. 28 (813), veste +ipsa mea quamvis parvula distracta +sufficientem corrasi summulum; cf. +Tertull. <span class="tei tei-hi"><span style="font-style: italic">Apol.</span></span> 13.</dd><dt class="tei tei-notelabel"><a id="note_2970" name="note_2970" href="#noteref_2970">2970.</a></dt><dd class="tei tei-notetext">Tibull. i. 3, 31, bisque die, resoluta +comas, tibi dicere laudes Insignis +turba debeat in Pharia.</dd><dt class="tei tei-notelabel"><a id="note_2971" name="note_2971" href="#noteref_2971">2971.</a></dt><dd class="tei tei-notetext">Apul. <span class="tei tei-hi"><span style="font-style: italic">Met.</span></span> xi. c. 20 (795), velis +candentibus reductis.</dd><dt class="tei tei-notelabel"><a id="note_2972" name="note_2972" href="#noteref_2972">2972.</a></dt><dd class="tei tei-notetext">Mart. x. 48, 1, nunciat octavam +Phariae sua turba juvencae.</dd><dt class="tei tei-notelabel"><a id="note_2973" name="note_2973" href="#noteref_2973">2973.</a></dt><dd class="tei tei-notetext">Mau, <span class="tei tei-hi"><span style="font-style: italic">Pompeii</span></span>, pp. 171, 172.</dd><dt class="tei tei-notelabel"><a id="note_2974" name="note_2974" href="#noteref_2974">2974.</a></dt><dd class="tei tei-notetext">Lafaye, p. 115; <span class="tei tei-hi"><span style="font-style: italic">Catal.</span></span> No. 222.</dd><dt class="tei tei-notelabel"><a id="note_2975" name="note_2975" href="#noteref_2975">2975.</a></dt><dd class="tei tei-notetext">Mau, p. 171; Apul. <span class="tei tei-hi"><span style="font-style: italic">Met.</span></span> xi. c. 17 +(791), intuitans deae specimen pristinos +casus meos recordabar; Mart. ii. 14, 8.</dd><dt class="tei tei-notelabel"><a id="note_2976" name="note_2976" href="#noteref_2976">2976.</a></dt><dd class="tei tei-notetext">Lafaye, p. 126; Plut. <span class="tei tei-hi"><span style="font-style: italic">De Is. et Osir.</span></span> +c. 39, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">διὸ μηνὸς Ἀθὺρ ἀφανισθῆναι τὸν Ὄσιριν λέγουσιν, + </span><a name="corr578" id="corr578" class="tei tei-anchor"></a><span class="tei tei-corr"><span style="font-style: normal">κτλ.</span></span></span>: Juv. viii. 29; +vi. 534; Ov. <span class="tei tei-hi"><span style="font-style: italic">Metam.</span></span> ix. 692, nunquamque +satis quaesitus Osiris; Lucan, viii. +831, et quem tu plangens hominem +testaris Osirim; Min. Fel. c. 21.</dd><dt class="tei tei-notelabel"><a id="note_2977" name="note_2977" href="#noteref_2977">2977.</a></dt><dd class="tei tei-notetext">Ov. <span class="tei tei-hi"><span style="font-style: italic">Am.</span></span> i. 8, 74; iii. 9, 30; Prop. +ii. 33, 3; Tibull. i. 3, 23.</dd><dt class="tei tei-notelabel"><a id="note_2978" name="note_2978" href="#noteref_2978">2978.</a></dt><dd class="tei tei-notetext">Apul. <span class="tei tei-hi"><span style="font-style: italic">Met.</span></span> xi. c. 11 (774-78); +Réville, <span class="tei tei-hi"><span style="font-style: italic">Rel. unter den Sev.</span></span> p. 56.</dd><dt class="tei tei-notelabel"><a id="note_2979" name="note_2979" href="#noteref_2979">2979.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">De Is. et Osir.</span></span> c. 38, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">Νεῖλον Ὀσίριδος ἀπορροὴν ... ἔχουσιν</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_2980" name="note_2980" href="#noteref_2980">2980.</a></dt><dd class="tei tei-notetext">Réville, p. 54; Lafaye, p. 130 sqq.</dd><dt class="tei tei-notelabel"><a id="note_2981" name="note_2981" href="#noteref_2981">2981.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.G.</span></span> 6006; Apul. <span class="tei tei-hi"><span style="font-style: italic">Met.</span></span> ii. c. 28 +(159), propheta primarius, xi. c. 17 +(788), sacerdos maximus. <span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> +2305, C. Ruf. Volusianus pater ierofanta +profata Isidos; 1878, 6666; <span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> x. +6445; xii. 410.</dd><dt class="tei tei-notelabel"><a id="note_2982" name="note_2982" href="#noteref_2982">2982.</a></dt><dd class="tei tei-notetext">Lafaye, p. 133.</dd><dt class="tei tei-notelabel"><a id="note_2983" name="note_2983" href="#noteref_2983">2983.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> xii. 3061, Ornatrix fani Nemausi.</dd><dt class="tei tei-notelabel"><a id="note_2984" name="note_2984" href="#noteref_2984">2984.</a></dt><dd class="tei tei-notetext">Lafaye, p. 135.</dd><dt class="tei tei-notelabel"><a id="note_2985" name="note_2985" href="#noteref_2985">2985.</a></dt><dd class="tei tei-notetext">Apul. <span class="tei tei-hi"><span style="font-style: italic">Met.</span></span> xi. c. 17 (789).</dd><dt class="tei tei-notelabel"><a id="note_2986" name="note_2986" href="#noteref_2986">2986.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> c. 9 (772), dicati Serapi tibicines.</dd><dt class="tei tei-notelabel"><a id="note_2987" name="note_2987" href="#noteref_2987">2987.</a></dt><dd class="tei tei-notetext">Lafaye, p. 138, n. 4.</dd><dt class="tei tei-notelabel"><a id="note_2988" name="note_2988" href="#noteref_2988">2988.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 2355, 6385, 2309.</dd><dt class="tei tei-notelabel"><a id="note_2989" name="note_2989" href="#noteref_2989">2989.</a></dt><dd class="tei tei-notetext">Foucart, <span class="tei tei-hi"><span style="font-style: italic">Assoc. Religieuses</span></span>, p. 117; +<span class="tei tei-hi"><span style="font-style: italic">Inscr.</span></span> 66, 240.</dd><dt class="tei tei-notelabel"><a id="note_2990" name="note_2990" href="#noteref_2990">2990.</a></dt><dd class="tei tei-notetext">Mau, p. 478, Cn. Helv. Sabinum +aed. Isiaci rogant.</dd><dt class="tei tei-notelabel"><a id="note_2991" name="note_2991" href="#noteref_2991">2991.</a></dt><dd class="tei tei-notetext">Foucart, pp. 25-30; <span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> +6029, 2313, mater sacrorum; <span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> +vi. 2277; <span class="tei tei-hi"><span style="font-style: italic">Or.</span></span> 2308, patrono Sacr. +Isidis; Apul. <span class="tei tei-hi"><span style="font-style: italic">Met.</span></span> xi. c. 30 (817).</dd><dt class="tei tei-notelabel"><a id="note_2992" name="note_2992" href="#noteref_2992">2992.</a></dt><dd class="tei tei-notetext">Lamprid. <span class="tei tei-hi"><span style="font-style: italic">Commod.</span></span> c. 9.</dd><dt class="tei tei-notelabel"><a id="note_2993" name="note_2993" href="#noteref_2993">2993.</a></dt><dd class="tei tei-notetext">Apul. <span class="tei tei-hi"><span style="font-style: italic">Met.</span></span> xi. c. 22 (800).</dd><dt class="tei tei-notelabel"><a id="note_2994" name="note_2994" href="#noteref_2994">2994.</a></dt><dd class="tei tei-notetext">Lafaye, pp. 189, 190; Mau, p. 169.</dd><dt class="tei tei-notelabel"><a id="note_2995" name="note_2995" href="#noteref_2995">2995.</a></dt><dd class="tei tei-notetext">Lafaye, p. 149.</dd><dt class="tei tei-notelabel"><a id="note_2996" name="note_2996" href="#noteref_2996">2996.</a></dt><dd class="tei tei-notetext">Apul. <span class="tei tei-hi"><span style="font-style: italic">Met.</span></span> xi. c. 22 (800), Mithram +illum suum sacerdotem praecipuum, +divino quodam stellarum consortio ut +aiebat mihi conjunctum, sacrorum +ministrum decernit.</dd><dt class="tei tei-notelabel"><a id="note_2997" name="note_2997" href="#noteref_2997">2997.</a></dt><dd class="tei tei-notetext">Lafaye, pp. 151, 186; Mau, <span class="tei tei-hi"><span style="font-style: italic">Pompeii</span></span>, +p. 174.</dd><dt class="tei tei-notelabel"><a id="note_2998" name="note_2998" href="#noteref_2998">2998.</a></dt><dd class="tei tei-notetext">Tibull. i. 3, 30; Mart. xii. 29; +Juv. vi. 526; Suet. <span class="tei tei-hi"><span style="font-style: italic">Otho</span></span>, 12.</dd><dt class="tei tei-notelabel"><a id="note_2999" name="note_2999" href="#noteref_2999">2999.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">De Is.</span></span> c. 4, 8, 32.</dd><dt class="tei tei-notelabel"><a id="note_3000" name="note_3000" href="#noteref_3000">3000.</a></dt><dd class="tei tei-notetext">Aristid. <span class="tei tei-hi"><span style="font-style: italic">Or. Sacr.</span></span> xiii. p. 54.</dd><dt class="tei tei-notelabel"><a id="note_3001" name="note_3001" href="#noteref_3001">3001.</a></dt><dd class="tei tei-notetext">Apul. <span class="tei tei-hi"><span style="font-style: italic">Met.</span></span> xi. c. 24.</dd><dt class="tei tei-notelabel"><a id="note_3002" name="note_3002" href="#noteref_3002">3002.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span></dd><dt class="tei tei-notelabel"><a id="note_3003" name="note_3003" href="#noteref_3003">3003.</a></dt><dd class="tei tei-notetext">Cumont, <span class="tei tei-hi"><span style="font-style: italic">Monuments Relatifs aux Mystères de Mithra</span></span>, Intr. pp. 309, 310.</dd><dt class="tei tei-notelabel"><a id="note_3004" name="note_3004" href="#noteref_3004">3004.</a></dt><dd class="tei tei-notetext">Zeller, <span class="tei tei-hi"><span style="font-style: italic">Phil. der Griech.</span></span> iii. 2, p. +101; cf. Macrob. <span class="tei tei-hi"><span style="font-style: italic">Sat.</span></span> i. 17; Philostr. +<span class="tei tei-hi"><span style="font-style: italic">Apoll. Tyan.</span></span> ii. 38; vi. 10, § 1; M. +Aurel. xi. 27.</dd><dt class="tei tei-notelabel"><a id="note_3005" name="note_3005" href="#noteref_3005">3005.</a></dt><dd class="tei tei-notetext">Cumont, Intr. p. 336; Dieterich, +<span class="tei tei-hi"><span style="font-style: italic">Eine Mithrasliturgie</span></span>, p. 197.</dd><dt class="tei tei-notelabel"><a id="note_3006" name="note_3006" href="#noteref_3006">3006.</a></dt><dd class="tei tei-notetext">Flav. Vop. <span class="tei tei-hi"><span style="font-style: italic">Aurelian</span></span>, c. 36, 39.</dd><dt class="tei tei-notelabel"><a id="note_3007" name="note_3007" href="#noteref_3007">3007.</a></dt><dd class="tei tei-notetext">Cumont, Intr. p. 223 sq.; Gasquet, +<span class="tei tei-hi"><span style="font-style: italic">Le Culte de Mithra</span></span>, p. 16 sq.</dd><dt class="tei tei-notelabel"><a id="note_3008" name="note_3008" href="#noteref_3008">3008.</a></dt><dd class="tei tei-notetext">Cumont, Intr. p. 225.</dd><dt class="tei tei-notelabel"><a id="note_3009" name="note_3009" href="#noteref_3009">3009.</a></dt><dd class="tei tei-notetext">Gasquet, p. 20.</dd><dt class="tei tei-notelabel"><a id="note_3010" name="note_3010" href="#noteref_3010">3010.</a></dt><dd class="tei tei-notetext">Cumont, Intr. p. 226 sqq.</dd><dt class="tei tei-notelabel"><a id="note_3011" name="note_3011" href="#noteref_3011">3011.</a></dt><dd class="tei tei-notetext">Xen. <span class="tei tei-hi"><span style="font-style: italic">Cyrop.</span></span> vii. 5, 53; <span class="tei tei-hi"><span style="font-style: italic">Oecon.</span></span> iv. +§ 24.</dd><dt class="tei tei-notelabel"><a id="note_3012" name="note_3012" href="#noteref_3012">3012.</a></dt><dd class="tei tei-notetext">Cumont, Intr. p. 231; Gasquet, p. +21 sqq.</dd><dt class="tei tei-notelabel"><a id="note_3013" name="note_3013" href="#noteref_3013">3013.</a></dt><dd class="tei tei-notetext">Donsbach, <span class="tei tei-hi"><span style="font-style: italic">Die räumliche Verbreitung +des </span><a name="corr587" id="corr587" class="tei tei-anchor"></a><span class="tei tei-corr"><span style="font-style: italic">Mithrasdienstes</span></span></span>, p. 5.</dd><dt class="tei tei-notelabel"><a id="note_3014" name="note_3014" href="#noteref_3014">3014.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Laud. Stilich.</span></span> i. 62.</dd><dt class="tei tei-notelabel"><a id="note_3015" name="note_3015" href="#noteref_3015">3015.</a></dt><dd class="tei tei-notetext">Luc. <span class="tei tei-hi"><span style="font-style: italic">Menippus</span></span>, cc. 6-9.</dd><dt class="tei tei-notelabel"><a id="note_3016" name="note_3016" href="#noteref_3016">3016.</a></dt><dd class="tei tei-notetext">Cumont, Intr. p. 232.</dd><dt class="tei tei-notelabel"><a id="note_3017" name="note_3017" href="#noteref_3017">3017.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">v.</span></span> Cumont, <span class="tei tei-hi"><span style="font-style: italic">Inscr. Orient.</span></span> i. 2, 3.</dd><dt class="tei tei-notelabel"><a id="note_3018" name="note_3018" href="#noteref_3018">3018.</a></dt><dd class="tei tei-notetext">Id. <span class="tei tei-hi"><span style="font-style: italic">Inscr. Grecques</span></span>, i.</dd><dt class="tei tei-notelabel"><a id="note_3019" name="note_3019" href="#noteref_3019">3019.</a></dt><dd class="tei tei-notetext">Cumont, Intr. p. 236.</dd><dt class="tei tei-notelabel"><a id="note_3020" name="note_3020" href="#noteref_3020">3020.</a></dt><dd class="tei tei-notetext">Gasquet, pp. 31 and 75; Réville, +<span class="tei tei-hi"><span style="font-style: italic">Rel. unter den Sev.</span></span> p. 93; Goehler, +<span class="tei tei-hi"><span style="font-style: italic">De Matris Mag. Cultu</span></span>, p. 55; but cf. +Cumont, Intr. pp. 334-5.</dd><dt class="tei tei-notelabel"><a id="note_3021" name="note_3021" href="#noteref_3021">3021.</a></dt><dd class="tei tei-notetext">Gasquet, p. 31.</dd><dt class="tei tei-notelabel"><a id="note_3022" name="note_3022" href="#noteref_3022">3022.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> vi. 508, 511; cf. Cumont, +Intr. p. 235.</dd><dt class="tei tei-notelabel"><a id="note_3023" name="note_3023" href="#noteref_3023">3023.</a></dt><dd class="tei tei-notetext">Strab. xv. 3, § 13 (732), +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">Πέρσαι τοίνυν ἀγάλματα μὲν καὶ βωμοὺς οὐχ ἱδρύονται ... +τιμῶσι δὲ καὶ Ἥλιον ὃν καλοῦσι Μίθραν, κτλ.</span></span></dd><dt class="tei tei-notelabel"><a id="note_3024" name="note_3024" href="#noteref_3024">3024.</a></dt><dd class="tei tei-notetext">Cumont, Intr. pp. 181, 237.</dd><dt class="tei tei-notelabel"><a id="note_3025" name="note_3025" href="#noteref_3025">3025.</a></dt><dd class="tei tei-notetext">Herod. i. 131; Xen. <span class="tei tei-hi"><span style="font-style: italic">Cyrop.</span></span> vii. +5, 53; Strab. <span class="tei tei-hi"><span style="font-style: italic">l.c.</span></span></dd><dt class="tei tei-notelabel"><a id="note_3026" name="note_3026" href="#noteref_3026">3026.</a></dt><dd class="tei tei-notetext">Q. Curt. iv. 13, § 48.</dd><dt class="tei tei-notelabel"><a id="note_3027" name="note_3027" href="#noteref_3027">3027.</a></dt><dd class="tei tei-notetext">Stat. <span class="tei tei-hi"><span style="font-style: italic">Theb.</span></span> i. 717; cf. Cumont, <span class="tei tei-hi"><span style="font-style: italic">Textes</span></span>, p. 47.</dd><dt class="tei tei-notelabel"><a id="note_3028" name="note_3028" href="#noteref_3028">3028.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">De Is. et Osir.</span></span> c. 46.</dd><dt class="tei tei-notelabel"><a id="note_3029" name="note_3029" href="#noteref_3029">3029.</a></dt><dd class="tei tei-notetext">Luc. <span class="tei tei-hi"><span style="font-style: italic">Deor. Concil.</span></span> c. 9; <span class="tei tei-hi"><span style="font-style: italic">Menippus</span></span>, +c. 6 sqq.; <span class="tei tei-hi"><span style="font-style: italic">Jup. Trag.</span></span> c. 8.</dd><dt class="tei tei-notelabel"><a id="note_3030" name="note_3030" href="#noteref_3030">3030.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">Pomp.</span></span> c. 24.</dd><dt class="tei tei-notelabel"><a id="note_3031" name="note_3031" href="#noteref_3031">3031.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 5844.</dd><dt class="tei tei-notelabel"><a id="note_3032" name="note_3032" href="#noteref_3032">3032.</a></dt><dd class="tei tei-notetext">Cumont, Intr. p. 243, n. 3; Tac. +<span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> ii. 42; D. Cass. lvii. 17; Suet. +<span class="tei tei-hi"><span style="font-style: italic">Vesp.</span></span> c. 8.</dd><dt class="tei tei-notelabel"><a id="note_3033" name="note_3033" href="#noteref_3033">3033.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> vi. 732. On the date of the +<span class="tei tei-hi"><span style="font-style: italic">Thebaid</span></span>, cf. Teuffel, <span class="tei tei-hi"><span style="font-style: italic">Rom. Lit.</span></span> § 316, n. 3.</dd><dt class="tei tei-notelabel"><a id="note_3034" name="note_3034" href="#noteref_3034">3034.</a></dt><dd class="tei tei-notetext">Cumont, Intr. p. 253; cf. Tac. +<span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> xiii. 35.</dd><dt class="tei tei-notelabel"><a id="note_3035" name="note_3035" href="#noteref_3035">3035.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> vi. 718, <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span> 102.</dd><dt class="tei tei-notelabel"><a id="note_3036" name="note_3036" href="#noteref_3036">3036.</a></dt><dd class="tei tei-notetext">Cumont, Intr. p. 265, <span class="tei tei-hi"><span style="font-style: italic">Inscr.</span></span> No. +133.</dd><dt class="tei tei-notelabel"><a id="note_3037" name="note_3037" href="#noteref_3037">3037.</a></dt><dd class="tei tei-notetext">Réville, p. 81.</dd><dt class="tei tei-notelabel"><a id="note_3038" name="note_3038" href="#noteref_3038">3038.</a></dt><dd class="tei tei-notetext">Cumont, Intr. p. 274, n. 6.</dd><dt class="tei tei-notelabel"><a id="note_3039" name="note_3039" href="#noteref_3039">3039.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> p. 275; Donsbach, pp. 15-17.</dd><dt class="tei tei-notelabel"><a id="note_3040" name="note_3040" href="#noteref_3040">3040.</a></dt><dd class="tei tei-notetext">Cumont, p. 265, n. 4; cf. p. 333.</dd><dt class="tei tei-notelabel"><a id="note_3041" name="note_3041" href="#noteref_3041">3041.</a></dt><dd class="tei tei-notetext">Id. <span class="tei tei-hi"><span style="font-style: italic">Inscr.</span></span>; <span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> vi. 510; <span class="tei tei-hi"><span style="font-style: italic">Or. +Henz.</span></span> 6040.</dd><dt class="tei tei-notelabel"><a id="note_3042" name="note_3042" href="#noteref_3042">3042.</a></dt><dd class="tei tei-notetext">Donsbach, p. 17.</dd><dt class="tei tei-notelabel"><a id="note_3043" name="note_3043" href="#noteref_3043">3043.</a></dt><dd class="tei tei-notetext">Cumont, Intr. p. 246 sq.</dd><dt class="tei tei-notelabel"><a id="note_3044" name="note_3044" href="#noteref_3044">3044.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> p. 258, n. 8; cf. <span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 5855, +1916, 1917, 1922.</dd><dt class="tei tei-notelabel"><a id="note_3045" name="note_3045" href="#noteref_3045">3045.</a></dt><dd class="tei tei-notetext">Cumont, Intr. p. 263.</dd><dt class="tei tei-notelabel"><a id="note_3046" name="note_3046" href="#noteref_3046">3046.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> iii. 3960, 4797, 5620, 4802; +vi. 721.</dd><dt class="tei tei-notelabel"><a id="note_3047" name="note_3047" href="#noteref_3047">3047.</a></dt><dd class="tei tei-notetext">Cumont, Intr. p. 265.</dd><dt class="tei tei-notelabel"><a id="note_3048" name="note_3048" href="#noteref_3048">3048.</a></dt><dd class="tei tei-notetext">Cf. Cumont, <span class="tei tei-hi"><span style="font-style: italic">Inscr.</span></span> 150, sagaris actor; +cf. the list of the Cultores Mithrae, +<span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> xi. 5737.</dd><dt class="tei tei-notelabel"><a id="note_3049" name="note_3049" href="#noteref_3049">3049.</a></dt><dd class="tei tei-notetext">Cumont, Intr. p 268; Donsbach, +p. 19.</dd><dt class="tei tei-notelabel"><a id="note_3050" name="note_3050" href="#noteref_3050">3050.</a></dt><dd class="tei tei-notetext">Cumont, Intr. p. 268.</dd><dt class="tei tei-notelabel"><a id="note_3051" name="note_3051" href="#noteref_3051">3051.</a></dt><dd class="tei tei-notetext">Donsbach, p. 19.</dd><dt class="tei tei-notelabel"><a id="note_3052" name="note_3052" href="#noteref_3052">3052.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L</span></span> ix. 4109, 4110.</dd><dt class="tei tei-notelabel"><a id="note_3053" name="note_3053" href="#noteref_3053">3053.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> xi. 5737.</dd><dt class="tei tei-notelabel"><a id="note_3054" name="note_3054" href="#noteref_3054">3054.</a></dt><dd class="tei tei-notetext">Donsbach, p. 20; Cumont, Intr. +p. 266.</dd><dt class="tei tei-notelabel"><a id="note_3055" name="note_3055" href="#noteref_3055">3055.</a></dt><dd class="tei tei-notetext">Cumont, Intr. p. 269.</dd><dt class="tei tei-notelabel"><a id="note_3056" name="note_3056" href="#noteref_3056">3056.</a></dt><dd class="tei tei-notetext">Cumont, <span class="tei tei-hi"><span style="font-style: italic">Mon.</span></span> 237, 239; <span class="tei tei-hi"><span style="font-style: italic">Inscr.</span></span> +408.</dd><dt class="tei tei-notelabel"><a id="note_3057" name="note_3057" href="#noteref_3057">3057.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> iii. 3480, 3479, 4796, 4797, +5121.</dd><dt class="tei tei-notelabel"><a id="note_3058" name="note_3058" href="#noteref_3058">3058.</a></dt><dd class="tei tei-notetext">Donsbach, p. 21.</dd><dt class="tei tei-notelabel"><a id="note_3059" name="note_3059" href="#noteref_3059">3059.</a></dt><dd class="tei tei-notetext">Cumont, Intr. p. 249; Donsbach, +p. 22.</dd><dt class="tei tei-notelabel"><a id="note_3060" name="note_3060" href="#noteref_3060">3060.</a></dt><dd class="tei tei-notetext">Cumont, Intr. p. 250.</dd><dt class="tei tei-notelabel"><a id="note_3061" name="note_3061" href="#noteref_3061">3061.</a></dt><dd class="tei tei-notetext">Eutrop. viii. 6.</dd><dt class="tei tei-notelabel"><a id="note_3062" name="note_3062" href="#noteref_3062">3062.</a></dt><dd class="tei tei-notetext">Cumont, Intr. p. 247, n. 6.</dd><dt class="tei tei-notelabel"><a id="note_3063" name="note_3063" href="#noteref_3063">3063.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> p. 251, n. 3.</dd><dt class="tei tei-notelabel"><a id="note_3064" name="note_3064" href="#noteref_3064">3064.</a></dt><dd class="tei tei-notetext">Cumont, Intr. pp. 252, 3.</dd><dt class="tei tei-notelabel"><a id="note_3065" name="note_3065" href="#noteref_3065">3065.</a></dt><dd class="tei tei-notetext">Id. <span class="tei tei-hi"><span style="font-style: italic">Mon.</span></span> No. 228; Intr. p. 253.</dd><dt class="tei tei-notelabel"><a id="note_3066" name="note_3066" href="#noteref_3066">3066.</a></dt><dd class="tei tei-notetext">Id. <span class="tei tei-hi"><span style="font-style: italic">Mon.</span></span> No. 225; Intr. p. 253.</dd><dt class="tei tei-notelabel"><a id="note_3067" name="note_3067" href="#noteref_3067">3067.</a></dt><dd class="tei tei-notetext">Id. <span class="tei tei-hi"><span style="font-style: italic">Inscr.</span></span> No. 368.</dd><dt class="tei tei-notelabel"><a id="note_3068" name="note_3068" href="#noteref_3068">3068.</a></dt><dd class="tei tei-notetext">Mommsen, <span class="tei tei-hi"><span style="font-style: italic">Rom. Prov.</span></span> ii. p. 63, n.</dd><dt class="tei tei-notelabel"><a id="note_3069" name="note_3069" href="#noteref_3069">3069.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> iii. 4418, 4416; Donsbach, +p. 25.</dd><dt class="tei tei-notelabel"><a id="note_3070" name="note_3070" href="#noteref_3070">3070.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> 13, 35, habiti per +Galatiam Cappadociamque dilectus.</dd><dt class="tei tei-notelabel"><a id="note_3071" name="note_3071" href="#noteref_3071">3071.</a></dt><dd class="tei tei-notetext">Cumont, <span class="tei tei-hi"><span style="font-style: italic">Mon.</span></span> No. 225.</dd><dt class="tei tei-notelabel"><a id="note_3072" name="note_3072" href="#noteref_3072">3072.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> viii. 2675; Cagnat, p. 189.</dd><dt class="tei tei-notelabel"><a id="note_3073" name="note_3073" href="#noteref_3073">3073.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> iii. 5650; Cumont, <span class="tei tei-hi"><span style="font-style: italic">Inscr.</span></span> +No. 416; <span class="tei tei-hi"><span style="font-style: italic">Mon.</span></span> No. 238; cf. Donsbach, +p. 26.</dd><dt class="tei tei-notelabel"><a id="note_3074" name="note_3074" href="#noteref_3074">3074.</a></dt><dd class="tei tei-notetext">Cumont, Intr. p. 255; Donsbach, + p. 27.</dd><dt class="tei tei-notelabel"><a id="note_3075" name="note_3075" href="#noteref_3075">3075.</a></dt><dd class="tei tei-notetext">For the number and the sites <span class="tei tei-hi"><span style="font-style: italic">v.</span></span> +Donsbach, p. 27.</dd><dt class="tei tei-notelabel"><a id="note_3076" name="note_3076" href="#noteref_3076">3076.</a></dt><dd class="tei tei-notetext">Cumont, <span class="tei tei-hi"><span style="font-style: italic">Mon.</span></span> No. 351.</dd><dt class="tei tei-notelabel"><a id="note_3077" name="note_3077" href="#noteref_3077">3077.</a></dt><dd class="tei tei-notetext">Id. <span class="tei tei-hi"><span style="font-style: italic">Inscr.</span></span> No. 423; Intr. p. 256, +n. 2.</dd><dt class="tei tei-notelabel"><a id="note_3078" name="note_3078" href="#noteref_3078">3078.</a></dt><dd class="tei tei-notetext">Id. <span class="tei tei-hi"><span style="font-style: italic">Mon.</span></span> No. 248 (p. 359).</dd><dt class="tei tei-notelabel"><a id="note_3079" name="note_3079" href="#noteref_3079">3079.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> No. 265 (p. 388).</dd><dt class="tei tei-notelabel"><a id="note_3080" name="note_3080" href="#noteref_3080">3080.</a></dt><dd class="tei tei-notetext">Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> 14, 33, Londinium ... +copia negotiatorum maxime celebre.</dd><dt class="tei tei-notelabel"><a id="note_3081" name="note_3081" href="#noteref_3081">3081.</a></dt><dd class="tei tei-notetext">Cumont, <span class="tei tei-hi"><span style="font-style: italic">Inscr.</span></span> Nos. 471-490; +Donsbach, p. 29.</dd><dt class="tei tei-notelabel"><a id="note_3082" name="note_3082" href="#noteref_3082">3082.</a></dt><dd class="tei tei-notetext">Id. Intr. p. 259 n.</dd><dt class="tei tei-notelabel"><a id="note_3083" name="note_3083" href="#noteref_3083">3083.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> p. 260; Donsbach, p. 30.</dd><dt class="tei tei-notelabel"><a id="note_3084" name="note_3084" href="#noteref_3084">3084.</a></dt><dd class="tei tei-notetext">Cumont, <span class="tei tei-hi"><span style="font-style: italic">l.c.</span></span>; cf. Cagnat, <span class="tei tei-hi"><span style="font-style: italic">L’Arm. +rom. d’Afr.</span></span> p. 353, on the history and +composition of the Legio III. Augusta.</dd><dt class="tei tei-notelabel"><a id="note_3085" name="note_3085" href="#noteref_3085">3085.</a></dt><dd class="tei tei-notetext">Luc. <span class="tei tei-hi"><span style="font-style: italic">Deor. Concil.</span></span> c. 9.</dd><dt class="tei tei-notelabel"><a id="note_3086" name="note_3086" href="#noteref_3086">3086.</a></dt><dd class="tei tei-notetext">Réville, p. 87.</dd><dt class="tei tei-notelabel"><a id="note_3087" name="note_3087" href="#noteref_3087">3087.</a></dt><dd class="tei tei-notetext">Cumont, Intr. p. 190; Gasquet, +p. 70.</dd><dt class="tei tei-notelabel"><a id="note_3088" name="note_3088" href="#noteref_3088">3088.</a></dt><dd class="tei tei-notetext">Cumont, Intr. p. 56; Gasquet, +p. 36.</dd><dt class="tei tei-notelabel"><a id="note_3089" name="note_3089" href="#noteref_3089">3089.</a></dt><dd class="tei tei-notetext">Cumont, <span class="tei tei-hi"><span style="font-style: italic">Inscr.</span></span> 441, 444; <span class="tei tei-hi"><span style="font-style: italic">Mon.</span></span> +213, 245, 252.</dd><dt class="tei tei-notelabel"><a id="note_3090" name="note_3090" href="#noteref_3090">3090.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 251 (p. 365); Intr. p. 92; +cf. Herod. i. 131.</dd><dt class="tei tei-notelabel"><a id="note_3091" name="note_3091" href="#noteref_3091">3091.</a></dt><dd class="tei tei-notetext">Cumont, <span class="tei tei-hi"><span style="font-style: italic">Mon.</span></span> 246 (p. 348).</dd><dt class="tei tei-notelabel"><a id="note_3092" name="note_3092" href="#noteref_3092">3092.</a></dt><dd class="tei tei-notetext">Id. Intr. p. 109; <span class="tei tei-hi"><span style="font-style: italic">Mon.</span></span> 246, 247, +248, 251, 273.</dd><dt class="tei tei-notelabel"><a id="note_3093" name="note_3093" href="#noteref_3093">3093.</a></dt><dd class="tei tei-notetext">Donsbach, p. 6; Gasquet, p. 24; +Dieterich, <span class="tei tei-hi"><span style="font-style: italic">Mithrasliturgie</span></span>, p. 146; +S. Hieron. <span class="tei tei-hi"><span style="font-style: italic">Com. in Amos</span></span>, v. 9, 10.</dd><dt class="tei tei-notelabel"><a id="note_3094" name="note_3094" href="#noteref_3094">3094.</a></dt><dd class="tei tei-notetext">Macrob. <span class="tei tei-hi"><span style="font-style: italic">Som. Scip.</span></span> i. 15, § 10 +sqq.</dd><dt class="tei tei-notelabel"><a id="note_3095" name="note_3095" href="#noteref_3095">3095.</a></dt><dd class="tei tei-notetext">Cumont, Intr. pp. 71, 72.</dd><dt class="tei tei-notelabel"><a id="note_3096" name="note_3096" href="#noteref_3096">3096.</a></dt><dd class="tei tei-notetext">Cf. Dieterich, <span class="tei tei-hi"><span style="font-style: italic">Mithrasliturgie</span></span>, pp. +150, 165, 202; Cumont, Intr. pp. 331, +336.</dd><dt class="tei tei-notelabel"><a id="note_3097" name="note_3097" href="#noteref_3097">3097.</a></dt><dd class="tei tei-notetext">Gasquet, p. 104; cf. Macrob. <span class="tei tei-hi"><span style="font-style: italic">Som. +Scip.</span></span> i. 12; Macrob. <span class="tei tei-hi"><span style="font-style: italic">Sat.</span></span> i. 17; cf. +Lobeck, <span class="tei tei-hi"><span style="font-style: italic">Aglaoph.</span></span> ii. 933; Rohde, +<span class="tei tei-hi"><span style="font-style: italic">Psyche</span></span>, ii. pp. 121, 402.</dd><dt class="tei tei-notelabel"><a id="note_3098" name="note_3098" href="#noteref_3098">3098.</a></dt><dd class="tei tei-notetext">Cumont, Intr. pp. 308, 309; cf. +Macrob. <span class="tei tei-hi"><span style="font-style: italic">Som. Scip.</span></span> i. 12.</dd><dt class="tei tei-notelabel"><a id="note_3099" name="note_3099" href="#noteref_3099">3099.</a></dt><dd class="tei tei-notetext">Cumont, Intr. p. 294; <span class="tei tei-hi"><span style="font-style: italic">ib.</span></span> p. 75. +But cf. Gasquet, p. 41.</dd><dt class="tei tei-notelabel"><a id="note_3100" name="note_3100" href="#noteref_3100">3100.</a></dt><dd class="tei tei-notetext">Cumont, Intr. p. 295.</dd><dt class="tei tei-notelabel"><a id="note_3101" name="note_3101" href="#noteref_3101">3101.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> p. 296.</dd><dt class="tei tei-notelabel"><a id="note_3102" name="note_3102" href="#noteref_3102">3102.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> p. 301.</dd><dt class="tei tei-notelabel"><a id="note_3103" name="note_3103" href="#noteref_3103">3103.</a></dt><dd class="tei tei-notetext">Id. <span class="tei tei-hi"><span style="font-style: italic">Mon.</span></span> 251 (p. 365).</dd><dt class="tei tei-notelabel"><a id="note_3104" name="note_3104" href="#noteref_3104">3104.</a></dt><dd class="tei tei-notetext">Id. Intr. p. 297.</dd><dt class="tei tei-notelabel"><a id="note_3105" name="note_3105" href="#noteref_3105">3105.</a></dt><dd class="tei tei-notetext">Id. <span class="tei tei-hi"><span style="font-style: italic">Mon.</span></span> 246 (p. 349).</dd><dt class="tei tei-notelabel"><a id="note_3106" name="note_3106" href="#noteref_3106">3106.</a></dt><dd class="tei tei-notetext">Cumont, <span class="tei tei-hi"><span style="font-style: italic">Mon.</span></span> 251 (p. 365).</dd><dt class="tei tei-notelabel"><a id="note_3107" name="note_3107" href="#noteref_3107">3107.</a></dt><dd class="tei tei-notetext">Id. Intr. p. 300; Gasquet, p. +62.</dd><dt class="tei tei-notelabel"><a id="note_3108" name="note_3108" href="#noteref_3108">3108.</a></dt><dd class="tei tei-notetext">Cumont, Intr. p. 316; cf. Gasquet, +pp. 94, 95.</dd><dt class="tei tei-notelabel"><a id="note_3109" name="note_3109" href="#noteref_3109">3109.</a></dt><dd class="tei tei-notetext">Cumont, Intr. p. 301.</dd><dt class="tei tei-notelabel"><a id="note_3110" name="note_3110" href="#noteref_3110">3110.</a></dt><dd class="tei tei-notetext">Cf. Denis, <span class="tei tei-hi"><span style="font-style: italic">Idées Morales</span></span>, etc. ii. p. +248 sq.; cf. Burgmann, <span class="tei tei-hi"><span style="font-style: italic">Seneca’s Theologie</span></span>, +p. 37; Sen. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 95, 50; 31, +§ 11; Philostr. <span class="tei tei-hi"><span style="font-style: italic">Apoll. Tyan.</span></span> v. 25; +Max. Tyr. <span class="tei tei-hi"><span style="font-style: italic">Diss.</span></span> viii.; xiv. § 7, 8; +xvi. § 9.</dd><dt class="tei tei-notelabel"><a id="note_3111" name="note_3111" href="#noteref_3111">3111.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">v.</span></span> supra, <a href="#Pg426" class="tei tei-ref">p. 426</a>.</dd><dt class="tei tei-notelabel"><a id="note_3112" name="note_3112" href="#noteref_3112">3112.</a></dt><dd class="tei tei-notetext">Cumont, Intr. p. 303.</dd><dt class="tei tei-notelabel"><a id="note_3113" name="note_3113" href="#noteref_3113">3113.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> pp. 207, 208.</dd><dt class="tei tei-notelabel"><a id="note_3114" name="note_3114" href="#noteref_3114">3114.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">De Is. et Osir.</span></span> c. 46.</dd><dt class="tei tei-notelabel"><a id="note_3115" name="note_3115" href="#noteref_3115">3115.</a></dt><dd class="tei tei-notetext">Firm. Matern. c. 20, alterius +profani sacramenti signum est +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">θεός ἐκ πέτρας</span></span>, etc. Cf. S. Hieron. <span class="tei tei-hi"><span style="font-style: italic">Adv. Jov.</span></span> +i. § 7; Just. Mart. <span class="tei tei-hi"><span style="font-style: italic">Dial. c. Tryph.</span></span> +c. 70; Prud. <span class="tei tei-hi"><span style="font-style: italic">Cathem.</span></span> v. 9; Cumont, +<span class="tei tei-hi"><span style="font-style: italic">Mon.</span></span> 199, 207.</dd><dt class="tei tei-notelabel"><a id="note_3116" name="note_3116" href="#noteref_3116">3116.</a></dt><dd class="tei tei-notetext">Id. Intr. p. 160.</dd><dt class="tei tei-notelabel"><a id="note_3117" name="note_3117" href="#noteref_3117">3117.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> p. 162; <span class="tei tei-hi"><span style="font-style: italic">Mon.</span></span> 204.</dd><dt class="tei tei-notelabel"><a id="note_3118" name="note_3118" href="#noteref_3118">3118.</a></dt><dd class="tei tei-notetext">Id. Intr. p. 164.</dd><dt class="tei tei-notelabel"><a id="note_3119" name="note_3119" href="#noteref_3119">3119.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> p. 165; + <span class="tei tei-hi"><span style="font-style: italic">Mon.</span></span> 204 (p. 318), 235 +(p. 338).</dd><dt class="tei tei-notelabel"><a id="note_3120" name="note_3120" href="#noteref_3120">3120.</a></dt><dd class="tei tei-notetext">Cumont, Intr. p. 167 sq.; <span class="tei tei-hi"><span style="font-style: italic">Mon.</span></span> +253, 192, 204, 221.</dd><dt class="tei tei-notelabel"><a id="note_3121" name="note_3121" href="#noteref_3121">3121.</a></dt><dd class="tei tei-notetext">See the finest extant specimen from +Osterburken; Cumont, <span class="tei tei-hi"><span style="font-style: italic">Mon.</span></span> 246; cf. +the one at Heddernheim, <span class="tei tei-hi"><span style="font-style: italic">Mon.</span></span> 251.</dd><dt class="tei tei-notelabel"><a id="note_3122" name="note_3122" href="#noteref_3122">3122.</a></dt><dd class="tei tei-notetext">Cumont, Intr. p. 186 sq.; <span class="tei tei-hi"><span style="font-style: italic">Mon.</span></span> +104, 246.</dd><dt class="tei tei-notelabel"><a id="note_3123" name="note_3123" href="#noteref_3123">3123.</a></dt><dd class="tei tei-notetext">Gasquet, p. 70.</dd><dt class="tei tei-notelabel"><a id="note_3124" name="note_3124" href="#noteref_3124">3124.</a></dt><dd class="tei tei-notetext">Cumont, <span class="tei tei-hi"><span style="font-style: italic">Mon.</span></span> 191 (p. 312); 203 +(p. 317); 242 (p. 342); 246 (p. 350); +Intr. p. 172.</dd><dt class="tei tei-notelabel"><a id="note_3125" name="note_3125" href="#noteref_3125">3125.</a></dt><dd class="tei tei-notetext">Cumont, Intr. p. 175.</dd><dt class="tei tei-notelabel"><a id="note_3126" name="note_3126" href="#noteref_3126">3126.</a></dt><dd class="tei tei-notetext">Réville, p. 83.</dd><dt class="tei tei-notelabel"><a id="note_3127" name="note_3127" href="#noteref_3127">3127.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> p. 89.</dd><dt class="tei tei-notelabel"><a id="note_3128" name="note_3128" href="#noteref_3128">3128.</a></dt><dd class="tei tei-notetext">Gasquet, p. 77.</dd><dt class="tei tei-notelabel"><a id="note_3129" name="note_3129" href="#noteref_3129">3129.</a></dt><dd class="tei tei-notetext">Gasquet, p. 108.</dd><dt class="tei tei-notelabel"><a id="note_3130" name="note_3130" href="#noteref_3130">3130.</a></dt><dd class="tei tei-notetext">Cumont, <span class="tei tei-hi"><span style="font-style: italic">Mon.</span></span> 31, 35, 43.</dd><dt class="tei tei-notelabel"><a id="note_3131" name="note_3131" href="#noteref_3131">3131.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> 251 (p. 364).</dd><dt class="tei tei-notelabel"><a id="note_3132" name="note_3132" href="#noteref_3132">3132.</a></dt><dd class="tei tei-notetext">Id. Intr. pp. 308, 309.</dd><dt class="tei tei-notelabel"><a id="note_3133" name="note_3133" href="#noteref_3133">3133.</a></dt><dd class="tei tei-notetext">Cumont, Intr. p. 297.</dd><dt class="tei tei-notelabel"><a id="note_3134" name="note_3134" href="#noteref_3134">3134.</a></dt><dd class="tei tei-notetext">Dieterich, <span class="tei tei-hi"><span style="font-style: italic">Mithrasliturgie</span></span>, p. 197; +Cumont, Intr. p. 309.</dd><dt class="tei tei-notelabel"><a id="note_3135" name="note_3135" href="#noteref_3135">3135.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> p. 308 sqq.</dd><dt class="tei tei-notelabel"><a id="note_3136" name="note_3136" href="#noteref_3136">3136.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> p. 310.</dd><dt class="tei tei-notelabel"><a id="note_3137" name="note_3137" href="#noteref_3137">3137.</a></dt><dd class="tei tei-notetext">Réville, p. 150; cf. <span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> vi. 510; +<span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 2352.</dd><dt class="tei tei-notelabel"><a id="note_3138" name="note_3138" href="#noteref_3138">3138.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 6042; Gasquet, p. 112, +on the inscription of Vincentius, priest +of Sabazius, who was buried by the side +of Aurelius, a priest of Mithra; cf. +Réville, p. 92; Renan, <span class="tei tei-hi"><span style="font-style: italic">M. Aurèle</span></span>, pp. +578-9, n. 1.</dd><dt class="tei tei-notelabel"><a id="note_3139" name="note_3139" href="#noteref_3139">3139.</a></dt><dd class="tei tei-notetext">Cumont, Intr. pp. 299, 323.</dd><dt class="tei tei-notelabel"><a id="note_3140" name="note_3140" href="#noteref_3140">3140.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> p. 313; cf. Dieterich, <span class="tei tei-hi"><span style="font-style: italic">Mithrasliturgie</span></span>, +pp. 25, 26.</dd><dt class="tei tei-notelabel"><a id="note_3141" name="note_3141" href="#noteref_3141">3141.</a></dt><dd class="tei tei-notetext">Tert. <span class="tei tei-hi"><span style="font-style: italic">De Praescrip. Haeret.</span></span> c. 40; +cf. <span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> vi. 2151, Ordo sacerdotum +Mag. suo; xiv. 403; xiv. 65.</dd><dt class="tei tei-notelabel"><a id="note_3142" name="note_3142" href="#noteref_3142">3142.</a></dt><dd class="tei tei-notetext">Cumont, Intr. p. 325.</dd><dt class="tei tei-notelabel"><a id="note_3143" name="note_3143" href="#noteref_3143">3143.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> p. 325; cf. Lafaye, <span class="tei tei-hi"><span style="font-style: italic">Div. +d’Alexandrie</span></span>, p. 138; flutes and bells +have been found among débris of +chapels, Cum. <span class="tei tei-hi"><span style="font-style: italic">Mon.</span></span> 253 (p. 380); Intr. +p. 68.</dd><dt class="tei tei-notelabel"><a id="note_3144" name="note_3144" href="#noteref_3144">3144.</a></dt><dd class="tei tei-notetext">Gasquet, p. 125.</dd><dt class="tei tei-notelabel"><a id="note_3145" name="note_3145" href="#noteref_3145">3145.</a></dt><dd class="tei tei-notetext">S. Hieron. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 107, § 2; Gasquet, +pp. 91, 2; 96; Cumont, Intr. p. 315; +Réville, p. 97.</dd><dt class="tei tei-notelabel"><a id="note_3146" name="note_3146" href="#noteref_3146">3146.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Abstin.</span></span> iv. 16. Porphyry connects +the degrees with ideas of metempsychosis, +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">τὴν κοινότητα ἡμῶν τὴν πρὸς τὰ ζῷα αἰνιττόμενοι, κτλ.</span></span></dd><dt class="tei tei-notelabel"><a id="note_3147" name="note_3147" href="#noteref_3147">3147.</a></dt><dd class="tei tei-notetext">Gasquet, p. 101; Réville, p. 97.</dd><dt class="tei tei-notelabel"><a id="note_3148" name="note_3148" href="#noteref_3148">3148.</a></dt><dd class="tei tei-notetext">Tert. <span class="tei tei-hi"><span style="font-style: italic">De Corona</span></span>, xv.</dd><dt class="tei tei-notelabel"><a id="note_3149" name="note_3149" href="#noteref_3149">3149.</a></dt><dd class="tei tei-notetext">Cumont, Intr. p. 322.</dd><dt class="tei tei-notelabel"><a id="note_3150" name="note_3150" href="#noteref_3150">3150.</a></dt><dd class="tei tei-notetext">Lamprid. <span class="tei tei-hi"><span style="font-style: italic">Commodus Ant.</span></span> c. 9, sacra +Mithriaca homicidio vero polluit, cum +illic aliquid ad speciem timoris, vel dici +vel fingi soleat; Gasquet, p. 90.</dd><dt class="tei tei-notelabel"><a id="note_3151" name="note_3151" href="#noteref_3151">3151.</a></dt><dd class="tei tei-notetext">Cumont, Intr. p. 326. For the +organisation of the societies of Magna +Mater <span class="tei tei-hi"><span style="font-style: italic">v.</span></span> Foucart, <span class="tei tei-hi"><span style="font-style: italic">Associations Religieuses</span></span>, +p. 20 sqq. Cf <span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> vi. 717; +vi. 734; vi. 3728; xiv. 286; <span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> +6042 (Sentinum).</dd><dt class="tei tei-notelabel"><a id="note_3152" name="note_3152" href="#noteref_3152">3152.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 6042; on the doubt, however, +as to the meaning of <span class="tei tei-hi"><span style="font-style: italic">patroni</span></span> in +this inscription <span class="tei tei-hi"><span style="font-style: italic">v.</span></span> <span class="tei tei-hi"><span style="font-style: italic">Henz.</span></span> note; and +Cumont, Intr. p. 327, n. 4.</dd><dt class="tei tei-notelabel"><a id="note_3153" name="note_3153" href="#noteref_3153">3153.</a></dt><dd class="tei tei-notetext">Cumont, <span class="tei tei-hi"><span style="font-style: italic">l.c.</span></span></dd><dt class="tei tei-notelabel"><a id="note_3154" name="note_3154" href="#noteref_3154">3154.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> p. 264. Cf. dedications by +slaves or liberti, <span class="tei tei-hi"><span style="font-style: italic">Inscr.</span></span> 67, 245, 175, +53, 410, 47, 178, 292.</dd><dt class="tei tei-notelabel"><a id="note_3155" name="note_3155" href="#noteref_3155">3155.</a></dt><dd class="tei tei-notetext">Cf. <span class="tei tei-hi"><span style="font-style: italic">Or. Henz.</span></span> 6042; Cumont, Intr. +p. 327, n. 4.</dd><dt class="tei tei-notelabel"><a id="note_3156" name="note_3156" href="#noteref_3156">3156.</a></dt><dd class="tei tei-notetext">For the dimensions of one at Rome +<span class="tei tei-hi"><span style="font-style: italic">v.</span></span> Cumont, <span class="tei tei-hi"><span style="font-style: italic">Mon.</span></span> 19 (p. 205).</dd><dt class="tei tei-notelabel"><a id="note_3157" name="note_3157" href="#noteref_3157">3157.</a></dt><dd class="tei tei-notetext">Tert. <span class="tei tei-hi"><span style="font-style: italic">De Pr. Haeret.</span></span> c. 40.</dd><dt class="tei tei-notelabel"><a id="note_3158" name="note_3158" href="#noteref_3158">3158.</a></dt><dd class="tei tei-notetext">Gasquet, p. 84; Cumont, Intr. +p. 318.</dd><dt class="tei tei-notelabel"><a id="note_3159" name="note_3159" href="#noteref_3159">3159.</a></dt><dd class="tei tei-notetext">Gasquet, pp. 81, 82; Cumont, Intr. +p. 320.</dd><dt class="tei tei-notelabel"><a id="note_3160" name="note_3160" href="#noteref_3160">3160.</a></dt><dd class="tei tei-notetext">Just. Mart, c. 78; Porphyr. <span class="tei tei-hi"><span style="font-style: italic">De +Antro Nymph.</span></span> c. 5; Tertull. <span class="tei tei-hi"><span style="font-style: italic">De Cor.</span></span> +xv.; S. Hieron. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 57, 107.</dd><dt class="tei tei-notelabel"><a id="note_3161" name="note_3161" href="#noteref_3161">3161.</a></dt><dd class="tei tei-notetext">Cumont, Intr. p. 57; <span class="tei tei-hi"><span style="font-style: italic">Mon.</span></span> 237.</dd><dt class="tei tei-notelabel"><a id="note_3162" name="note_3162" href="#noteref_3162">3162.</a></dt><dd class="tei tei-notetext">Cumont, Intr. p. 59. Cf. <span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> +iii. 1096, cryptam cum porticibus et +apparatorio et exedra, etc.; iii. 3960.</dd><dt class="tei tei-notelabel"><a id="note_3163" name="note_3163" href="#noteref_3163">3163.</a></dt><dd class="tei tei-notetext">Cumont, Intr. p. 61; <span class="tei tei-hi"><span style="font-style: italic">v.</span></span> the sketch +of the Mithraeum under the Church of +S. Clement, at Rome, Cumont, <span class="tei tei-hi"><a name="corr614" id="corr614" class="tei tei-anchor"></a><span class="tei tei-corr"><span style="font-style: italic">Mon.</span></span></span> 19.</dd><dt class="tei tei-notelabel"><a id="note_3164" name="note_3164" href="#noteref_3164">3164.</a></dt><dd class="tei tei-notetext">Id. <span class="tei tei-hi"><span style="font-style: italic">Mon.</span></span> 19.</dd><dt class="tei tei-notelabel"><a id="note_3165" name="note_3165" href="#noteref_3165">3165.</a></dt><dd class="tei tei-notetext">Id. Intr. p. 64.</dd><dt class="tei tei-notelabel"><a id="note_3166" name="note_3166" href="#noteref_3166">3166.</a></dt><dd class="tei tei-notetext">Twenty-six lamps were found in one +Mithraeum, Cumont, <span class="tei tei-hi"><span style="font-style: italic">Mon.</span></span> 250 (p. 362). +For the classical gods, cf. <span class="tei tei-hi"><span style="font-style: italic">Mon.</span></span> 221 +(p. 326), 235, 246 (p. 349).</dd><dt class="tei tei-notelabel"><a id="note_3167" name="note_3167" href="#noteref_3167">3167.</a></dt><dd class="tei tei-notetext">Apul. <span class="tei tei-hi"><span style="font-style: italic">Met.</span></span> xi. c. 22.</dd><dt class="tei tei-notelabel"><a id="note_3168" name="note_3168" href="#noteref_3168">3168.</a></dt><dd class="tei tei-notetext">Cumont, Intr. p. 279 sqq.</dd><dt class="tei tei-notelabel"><a id="note_3169" name="note_3169" href="#noteref_3169">3169.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">v.</span></span> supra, <a href="#Pg254" class="tei tei-ref">p. 254</a>.</dd><dt class="tei tei-notelabel"><a id="note_3170" name="note_3170" href="#noteref_3170">3170.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Vesp.</span></span> iv. v. vii.; <span class="tei tei-hi"><span style="font-style: italic">Tit.</span></span> v.; +<span class="tei tei-hi"><span style="font-style: italic">Domit.</span></span> i. xiv.; cf. Renan, <span class="tei tei-hi"><span style="font-style: italic">Les Évangiles</span></span>, +p. 226 sq.; <span class="tei tei-hi"><span style="font-style: italic">L’Antéchrist</span></span>, p. 491.</dd><dt class="tei tei-notelabel"><a id="note_3171" name="note_3171" href="#noteref_3171">3171.</a></dt><dd class="tei tei-notetext">D. Cass. xliii. 14; Tac. <span class="tei tei-hi"><span style="font-style: italic">Ann.</span></span> iv. 15; +vi. 18.</dd><dt class="tei tei-notelabel"><a id="note_3172" name="note_3172" href="#noteref_3172">3172.</a></dt><dd class="tei tei-notetext">Mart. ix. 4.</dd><dt class="tei tei-notelabel"><a id="note_3173" name="note_3173" href="#noteref_3173">3173.</a></dt><dd class="tei tei-notetext">Sen. <span class="tei tei-hi"><span style="font-style: italic">Lud. De Morte Claud.</span></span> c. 12; +cf. Boissier, <span class="tei tei-hi"><span style="font-style: italic">Rel. Rom.</span></span> i. p. 193.</dd><dt class="tei tei-notelabel"><a id="note_3174" name="note_3174" href="#noteref_3174">3174.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Aug.</span></span> c. lii.</dd><dt class="tei tei-notelabel"><a id="note_3175" name="note_3175" href="#noteref_3175">3175.</a></dt><dd class="tei tei-notetext">Id. <span class="tei tei-hi"><span style="font-style: italic">Calig.</span></span> c. xxii.; Meriv. vi. pp. +4-9.</dd><dt class="tei tei-notelabel"><a id="note_3176" name="note_3176" href="#noteref_3176">3176.</a></dt><dd class="tei tei-notetext">D. Cass. lxiii. 5, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">ἦλθον πρός σε τὸν ἐμὸν θεὸν προσκυνήσων σε ὡς καὶ τὸν Μίθραν</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_3177" name="note_3177" href="#noteref_3177">3177.</a></dt><dd class="tei tei-notetext">Suet. <span class="tei tei-hi"><span style="font-style: italic">Aug.</span></span> lii.; D. Cass. li. 20; +lxvii. 13; Boissier, <span class="tei tei-hi"><span style="font-style: italic">Rel. Rom.</span></span> i. p. 163.</dd><dt class="tei tei-notelabel"><a id="note_3178" name="note_3178" href="#noteref_3178">3178.</a></dt><dd class="tei tei-notetext">Id. <span class="tei tei-hi"><span style="font-style: italic">Vesp.</span></span> c. xxiii. vae, inquit, puto, +deus fio.</dd><dt class="tei tei-notelabel"><a id="note_3179" name="note_3179" href="#noteref_3179">3179.</a></dt><dd class="tei tei-notetext">Id. <span class="tei tei-hi"><span style="font-style: italic">Domit.</span></span> c. xiii.</dd><dt class="tei tei-notelabel"><a id="note_3180" name="note_3180" href="#noteref_3180">3180.</a></dt><dd class="tei tei-notetext">Virg. <span class="tei tei-hi"><span style="font-style: italic">Georg.</span></span> i. 498; Warde Fowler, +<span class="tei tei-hi"><span style="font-style: italic">Rom. Festivals</span></span>, p. 258.</dd><dt class="tei tei-notelabel"><a id="note_3181" name="note_3181" href="#noteref_3181">3181.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">Flamin.</span></span> c. 16; cf. Herod. v. +47; Thuc. v. 11.</dd><dt class="tei tei-notelabel"><a id="note_3182" name="note_3182" href="#noteref_3182">3182.</a></dt><dd class="tei tei-notetext">Plato, <span class="tei tei-hi"><span style="font-style: italic">Meno</span></span>, 99 <span class="tei tei-hi"><span style="font-size: 75%">D</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_3183" name="note_3183" href="#noteref_3183">3183.</a></dt><dd class="tei tei-notetext">Capitol. <span class="tei tei-hi"><span style="font-style: italic">M. Aurel.</span></span> c. 18.</dd><dt class="tei tei-notelabel"><a id="note_3184" name="note_3184" href="#noteref_3184">3184.</a></dt><dd class="tei tei-notetext">Boissier, <span class="tei tei-hi"><span style="font-style: italic">Rel. Rom.</span></span> i. 125; Cumont, +Intr. p. 283 sqq.</dd><dt class="tei tei-notelabel"><a id="note_3185" name="note_3185" href="#noteref_3185">3185.</a></dt><dd class="tei tei-notetext">Amm. Marc. xv. 1, 3.</dd><dt class="tei tei-notelabel"><a id="note_3186" name="note_3186" href="#noteref_3186">3186.</a></dt><dd class="tei tei-notetext">Athen. vi. 252, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">τράπεζαν παρετίθει χωρὶς ὀνομάζων τῷ δαίμωνι τῷ βασιλέως</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_3187" name="note_3187" href="#noteref_3187">3187.</a></dt><dd class="tei tei-notetext">Cumont, Intr. p. 286.</dd><dt class="tei tei-notelabel"><a id="note_3188" name="note_3188" href="#noteref_3188">3188.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> p. 290, n. 2.</dd><dt class="tei tei-notelabel"><a id="note_3189" name="note_3189" href="#noteref_3189">3189.</a></dt><dd class="tei tei-notetext">D. Cass. lxiii. 5, + <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">καὶ ἦλθον πρός σε τὸν ἐμὸν θεόν, + προσκυνήσων σε ὡς καὶ τὸν Μίθραν</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_3190" name="note_3190" href="#noteref_3190">3190.</a></dt><dd class="tei tei-notetext">W. Fowler, <span class="tei tei-hi"><span style="font-style: italic">Roman Festivals</span></span>, p. 169.</dd><dt class="tei tei-notelabel"><a id="note_3191" name="note_3191" href="#noteref_3191">3191.</a></dt><dd class="tei tei-notetext">Plut. <span class="tei tei-hi"><span style="font-style: italic">De Fort. Rom.</span></span> iv. +<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">οὕτως ἡ τύχη καταλιποῦσα Πέρσας καὶ Ἀσσυρίους ... +τῷ δὲ Παλατίῳ προσερχομένη, κτλ.</span></span></dd><dt class="tei tei-notelabel"><a id="note_3192" name="note_3192" href="#noteref_3192">3192.</a></dt><dd class="tei tei-notetext">Capitol. <span class="tei tei-hi"><span style="font-style: italic">Ant. P.</span></span> c. 12.</dd><dt class="tei tei-notelabel"><a id="note_3193" name="note_3193" href="#noteref_3193">3193.</a></dt><dd class="tei tei-notetext">Cf. Vop. <span class="tei tei-hi"><span style="font-style: italic">Prob.</span></span> c. i. § 3.</dd><dt class="tei tei-notelabel"><a id="note_3194" name="note_3194" href="#noteref_3194">3194.</a></dt><dd class="tei tei-notetext">Cf. Amm. Marc. xv. 1, 3.</dd><dt class="tei tei-notelabel"><a id="note_3195" name="note_3195" href="#noteref_3195">3195.</a></dt><dd class="tei tei-notetext">Cf. Amm. Marc. xv. 1, 3.</dd><dt class="tei tei-notelabel"><a id="note_3196" name="note_3196" href="#noteref_3196">3196.</a></dt><dd class="tei tei-notetext">Amm. Marc. xxiii. 6, 5, unde reges +ejusdem gentis praetumidi appellari se +patiuntur Solis fratres et Lunae.</dd><dt class="tei tei-notelabel"><a id="note_3197" name="note_3197" href="#noteref_3197">3197.</a></dt><dd class="tei tei-notetext">D. Cass. lxxii. 15, 5.</dd><dt class="tei tei-notelabel"><a id="note_3198" name="note_3198" href="#noteref_3198">3198.</a></dt><dd class="tei tei-notetext">Treb. Poll. <span class="tei tei-hi"><span style="font-style: italic">Gallien.</span></span> 16, 18, crinibus +suis auri scobem aspersit, etc.</dd><dt class="tei tei-notelabel"><a id="note_3199" name="note_3199" href="#noteref_3199">3199.</a></dt><dd class="tei tei-notetext">Cumont, Intr. p. 291, n. 5.</dd><dt class="tei tei-notelabel"><a id="note_3200" name="note_3200" href="#noteref_3200">3200.</a></dt><dd class="tei tei-notetext">Cumont, <span class="tei tei-hi"><span style="font-style: italic">Inscr.</span></span> No. 367.</dd><dt class="tei tei-notelabel"><a id="note_3201" name="note_3201" href="#noteref_3201">3201.</a></dt><dd class="tei tei-notetext">Macrob. <span class="tei tei-hi"><span style="font-style: italic">Sat.</span></span> i. 17; Cumont, Intr. +p. 348. The Mithraeum of Sarreburg +seems to have been frequented till +395 <span class="tei tei-hi"><span style="font-size: 75%">A.D.</span></span></dd><dt class="tei tei-notelabel"><a id="note_3202" name="note_3202" href="#noteref_3202">3202.</a></dt><dd class="tei tei-notetext">Cumont, Intr. p. 332, n. 3.</dd><dt class="tei tei-notelabel"><a id="note_3203" name="note_3203" href="#noteref_3203">3203.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> vi. 504, 846; C. Volusianus +was perhaps Praef. Urb. in 365 or +Consul in 314.</dd><dt class="tei tei-notelabel"><a id="note_3204" name="note_3204" href="#noteref_3204">3204.</a></dt><dd class="tei tei-notetext">Herod, ii. 48, 50; Caes. <span class="tei tei-hi"><span style="font-style: italic">B.G.</span></span> vi. 17; Tac. <span class="tei tei-hi"><span style="font-style: italic">Germ.</span></span> c. 9.</dd><dt class="tei tei-notelabel"><a id="note_3205" name="note_3205" href="#noteref_3205">3205.</a></dt><dd class="tei tei-notetext">Cumont, Intr. pp. 341, 2.</dd><dt class="tei tei-notelabel"><a id="note_3206" name="note_3206" href="#noteref_3206">3206.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> p. 339.</dd><dt class="tei tei-notelabel"><a id="note_3207" name="note_3207" href="#noteref_3207">3207.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> p. 341; cf. Gasquet, p. 118 sqq.</dd><dt class="tei tei-notelabel"><a id="note_3208" name="note_3208" href="#noteref_3208">3208.</a></dt><dd class="tei tei-notetext">Macrob. <span class="tei tei-hi"><span style="font-style: italic">Som. Scip.</span></span> i. 13.</dd><dt class="tei tei-notelabel"><a id="note_3209" name="note_3209" href="#noteref_3209">3209.</a></dt><dd class="tei tei-notetext">Cumont, Intr. p. 344.</dd><dt class="tei tei-notelabel"><a id="note_3210" name="note_3210" href="#noteref_3210">3210.</a></dt><dd class="tei tei-notetext">S. Hieron. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 107 (Ad Laetam).</dd><dt class="tei tei-notelabel"><a id="note_3211" name="note_3211" href="#noteref_3211">3211.</a></dt><dd class="tei tei-notetext">Gasquet, p. 134.</dd><dt class="tei tei-notelabel"><a id="note_3212" name="note_3212" href="#noteref_3212">3212.</a></dt><dd class="tei tei-notetext">Cumont, Intr. p. 329; Porphyr. <span class="tei tei-hi"><span style="font-style: italic">De +Abstin.</span></span> iv. 36; cf. Gasquet, p. 98.</dd><dt class="tei tei-notelabel"><a id="note_3213" name="note_3213" href="#noteref_3213">3213.</a></dt><dd class="tei tei-notetext">Hatch, <span class="tei tei-hi"><span style="font-style: italic">Hibbert Lectures</span></span>, pp. 49, +135, 292.</dd><dt class="tei tei-notelabel"><a id="note_3214" name="note_3214" href="#noteref_3214">3214.</a></dt><dd class="tei tei-notetext">Cumont, Intr. p. 334.</dd><dt class="tei tei-notelabel"><a id="note_3215" name="note_3215" href="#noteref_3215">3215.</a></dt><dd class="tei tei-notetext">Gasquet, p. 137.</dd><dt class="tei tei-notelabel"><a id="note_3216" name="note_3216" href="#noteref_3216">3216.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">C.I.L.</span></span> vi. 500, 504, 511, 1779.</dd><dt class="tei tei-notelabel"><a id="note_3217" name="note_3217" href="#noteref_3217">3217.</a></dt><dd class="tei tei-notetext">Maury, <span class="tei tei-hi"><span style="font-style: italic">La Magie</span></span>, p. 54.</dd><dt class="tei tei-notelabel"><a id="note_3218" name="note_3218" href="#noteref_3218">3218.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ib.</span></span> p. 146.</dd><dt class="tei tei-notelabel"><a id="note_3219" name="note_3219" href="#noteref_3219">3219.</a></dt><dd class="tei tei-notetext">Macrob. <span class="tei tei-hi"><span style="font-style: italic">Sat.</span></span> i. 17, § 4.</dd><dt class="tei tei-notelabel"><a id="note_3220" name="note_3220" href="#noteref_3220">3220.</a></dt><dd class="tei tei-notetext">S. Hieron. <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 107, § 2.</dd></dl> + </div> + + + </div> + <hr class="doublepage" /><div class="boxed tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> + <a name="pdf45" id="pdf45"></a><a name="toc46" id="toc46"></a> + <h1 class="tei tei-head" style="text-align: center; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Transcriber’s Note</span></h1> + + <p class="tei tei-p" style="margin-bottom: 1.00em">The following changes have been made to the text:</p> + <table summary="This is a list." class="tei tei-list" style="margin-bottom: 1.00em; margin-top: 1.00em"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><a href="#corrxx" class="tei tei-ref">page xx</a>, <span class="tei tei-q">“Pages”</span> added before <span class="tei tei-q">“560-584”</span></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><a href="#corr13" class="tei tei-ref">page 13</a>, <span class="tei tei-q">“pannelled”</span> changed to <span class="tei tei-q">“panelled”</span></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><a href="#corr14" class="tei tei-ref">page 14</a>, <span class="tei tei-q">“aceticism”</span> changed to <span class="tei tei-q">“asceticism”</span></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><a href="#corr16" class="tei tei-ref">page 16</a>, comma changed to semicolon after <span class="tei tei-q">“23”</span></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><a href="#corr30" class="tei tei-ref">page 30</a>, comma added after <span class="tei tei-q">“17”</span></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><a href="#corr33" class="tei tei-ref">page 33</a>, <span class="tei tei-q">“Bossier”</span> changed to <span class="tei tei-q">“Boissier”</span></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><a href="#corr53" class="tei tei-ref">page 53</a>, <span class="tei tei-q">“proem.”</span> changed to <span class="tei tei-q">“prooem.”</span></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><a href="#corr55" class="tei tei-ref">page 55</a>, period added after <span class="tei tei-q">“character”</span> and +<a href="#corr55-2" class="tei tei-ref">after <span class="tei tei-q">“v”</span></a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><a href="#corr96" class="tei tei-ref">page 96</a>, <span class="tei tei-q">“sick bed”</span> changed to <span class="tei tei-q">“sick-bed”</span></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><a href="#corr176" class="tei tei-ref">page 176</a>, period added after <span class="tei tei-q">“Capitol”</span></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><a href="#corr205" class="tei tei-ref">page 205</a>, semicolon added after <span class="tei tei-q">“sq.”</span></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><a href="#corr211" class="tei tei-ref">page 211</a>, comma changed to period after <span class="tei tei-q">“Henz”</span></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><a href="#corr212" class="tei tei-ref">page 212</a>, <span class="tei tei-q">“Cæsar”</span> changed to <span class="tei tei-q">“Caesar”</span></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><a href="#corr216" class="tei tei-ref">page 216</a>, italics removed from <span class="tei tei-q">“Marq.”</span>, + <span class="tei tei-q">“wechselude”</span> changed to <a href="#corr216a" class="tei tei-ref"><span class="tei tei-q">“wechselnde”</span></a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><a href="#corr224" class="tei tei-ref">page 224</a>, period added after <span class="tei tei-q">“wealth”</span></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><a href="#corr228" class="tei tei-ref">page 228</a>, <span class="tei tei-q">“mediæval”</span> changed to <span class="tei tei-q">“mediaeval”</span></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><a href="#corr229" class="tei tei-ref">page 229</a>, <span class="tei tei-q">“1”</span> changed to <span class="tei tei-q">“i.”</span></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><a href="#corr284" class="tei tei-ref">page 284</a>, comma added after <span class="tei tei-q">“Boissier”</span></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><a href="#corr289" class="tei tei-ref">page 289</a>, <span class="tei tei-q">“fuhrt”</span> changed to <span class="tei tei-q">“führt”</span></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><a href="#corr300" class="tei tei-ref">page 300</a>, <span class="tei tei-q">“Æneas”</span> changed to <span class="tei tei-q">“Aeneas”</span></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><a href="#corr305" class="tei tei-ref">page 305</a>, period changed to comma after <span class="tei tei-q">“Burgmann”</span>. + <a href="#corr305-2" class="tei tei-ref">period added</a> after <span class="tei tei-q">“2”</span></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><a href="#corr312" class="tei tei-ref">page 312</a>, <span class="tei tei-q">“fastidiodosi”</span> changed to <span class="tei tei-q">“fastidiosi”</span></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><a href="#corr320" class="tei tei-ref">page 320</a>, <span class="tei tei-q">“intelliges”</span> changed to <span class="tei tei-q">“intelleges”</span></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><a href="#corr325" class="tei tei-ref">page 325</a>, italics removed from <span class="tei tei-q">“Laert.”</span></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><a href="#corr332" class="tei tei-ref">page 332</a>, comma added after <span class="tei tei-q">“female”</span></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><a href="#corr338" class="tei tei-ref">page 338</a>, <span class="tei tei-q">“<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">τά</span></span>”</span> + changed to <span class="tei tei-q">“<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">τὰ</span></span>”</span></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><a href="#corr348" class="tei tei-ref">page 348</a>, <span class="tei tei-q">“Greich.”</span> changed to <span class="tei tei-q">“Griech.”</span></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><a href="#corr359" class="tei tei-ref">page 359</a>, <span class="tei tei-q">“Phil der.”</span> changed to <span class="tei tei-q">“Phil. der”</span></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><a href="#corr397" class="tei tei-ref">page 397</a>, comma changed to period after <span class="tei tei-q">“Saturn”</span></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><a href="#corr405" class="tei tei-ref">page 405</a>, period added after <span class="tei tei-q">“<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">παραδιδούς</span></span>”</span></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><a href="#corr407" class="tei tei-ref">page 407</a>, period added after <span class="tei tei-q">“64”</span></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><a href="#corr415" class="tei tei-ref">page 415</a>, <span class="tei tei-q">“xv;”</span> changed to <span class="tei tei-q">“xv.;”</span></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><a href="#corr437" class="tei tei-ref">page 437</a>, period added after <span class="tei tei-q">“Diss”</span></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><a href="#corr457" class="tei tei-ref">page 457</a>, p. added before <span class="tei tei-q">“1051”</span></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><a href="#corr459" class="tei tei-ref">page 459</a>, period added after <span class="tei tei-q">“piece”</span></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><a href="#corr464" class="tei tei-ref">page 464</a>, period added after <span class="tei tei-q">“<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">κτλ</span></span>”</span></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><a href="#corr475" class="tei tei-ref">page 475</a>, comma added after <span class="tei tei-q">“23”</span></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><a href="#corr480" class="tei tei-ref">page 480</a>, <span class="tei tei-q">“Aesclepius”</span> changed to <span class="tei tei-q">“Asclepius”</span></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><a href="#corr513" class="tei tei-ref">page 513</a>, period removed after <span class="tei tei-q">“Ad”</span></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><a href="#corr517" class="tei tei-ref">page 517</a>, comma added after <span class="tei tei-q">“2”</span></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><a href="#corr524" class="tei tei-ref">page 524</a>, <span class="tei tei-q">“mythopœic”</span> changed to <span class="tei tei-q">“mythopoeic”</span></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><a href="#corr550" class="tei tei-ref">page 550</a>, comma added after <span class="tei tei-q">“Foucart”</span></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><a href="#corr556" class="tei tei-ref">page 556</a>, <span class="tei tei-q">“raümliche”</span> changed to <span class="tei tei-q">“räumliche”</span></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><a href="#corr557" class="tei tei-ref">page 557</a>, parenthesis removed before <span class="tei tei-q">“Puteoli”</span></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><a href="#corr567" class="tei tei-ref">page 567</a>, <span class="tei tei-q">“Archaeol.”</span> changed to <span class="tei tei-q">“Archæol.”</span></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><a href="#corr578" class="tei tei-ref">page 578</a>, period added after <span class="tei tei-q">“<span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: normal">κτλ</span></span>”</span></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><a href="#corr584" class="tei tei-ref">page 584</a>, comma added after <span class="tei tei-q">“lonely”</span></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><a href="#corr587" class="tei tei-ref">page 587</a>, <span class="tei tei-q">“Mithrasdientes”</span> changed to <span class="tei tei-q">“Mithrasdienstes”</span></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><a href="#corr614" class="tei tei-ref">page 614</a>, italics added to <span class="tei tei-q">“Mon.”</span></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><a href="#corr627" class="tei tei-ref">page 627</a>, <span class="tei tei-q">“Caeonius”</span> changed to <span class="tei tei-q">“Caeionius”</span></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><a href="#corr628" class="tei tei-ref">page 628</a>, comma added after <span class="tei tei-q">“Aurelius”</span> and <a href="#corr628-2" class="tei tei-ref"><span class="tei tei-q">“Hadrian”</span></a></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><a href="#corr629" class="tei tei-ref">page 629</a>, <span class="tei tei-q">“Mithriac”</span> changed to <span class="tei tei-q">“Mithraic”</span></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><a href="#corr633" class="tei tei-ref">page 633</a>, comma added after <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">ib.</span></span>”</span></td></tr></tbody></table> + <p class="tei tei-p" style="margin-bottom: 1.00em">Variations in hyphenation (e.g. <span class="tei tei-q">“springtime”</span>, <span class="tei tei-q">“spring-time”</span>), capitalisation + (<span class="tei tei-q">“inscription”</span>, <span class="tei tei-q">“Inscription”</span>) and spelling (<span class="tei tei-q">“under world”</span>, <span class="tei tei-q">“underworld”</span>; + <span class="tei tei-q">“mediaeval”</span>, <span class="tei tei-q">“medieval”</span>; <span class="tei tei-q">“praetorian”</span>, <span class="tei tei-q">“pretorian”</span>) have not been changed.</p> + </div> + <hr class="doublepage" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> + <div id="pgfooter" class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em"><pre class="pre tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em">***END OF THE PROJECT GUTENBERG EBOOK ROMAN SOCIETY FROM NERO TO MARCUS AURELIUS*** +</pre><hr class="doublepage" /><div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"><a name="rightpageheader47" id="rightpageheader47"></a><a name="pgtoc48" id="pgtoc48"></a><a name="pdf49" id="pdf49"></a><h1 class="tei tei-head" style="text-align: center; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Credits</span></h1><table summary="This is a list." class="tei tei-list" style="margin-bottom: 1.00em; margin-top: 1.00em"><tbody><tr><th class="tei tei-label tei-label-gloss">October 23, 2010 </th></tr><tr><td class="tei tei-item tei-item-gloss"><table summary="This is a list." class="tei tei-list" style="margin-bottom: 1.00em; margin-top: 1.00em"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Project Gutenberg TEI edition 1</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><span class="tei tei-respStmt"> + <span class="tei tei-resp">Produced by <span class="tei tei-name">Stefan Cramme</span> + and the Online Distributed Proofreading Team at http://www.pgdp.net</span> + </span></td></tr></tbody></table></td></tr></tbody></table></div><hr class="doublepage" /><div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"><a name="rightpageheader50" id="rightpageheader50"></a><a name="pgtoc51" id="pgtoc51"></a><a name="pdf52" id="pdf52"></a><h1 class="tei tei-head" style="text-align: center; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">A Word from Project Gutenberg</span></h1><p class="tei tei-p" style="margin-bottom: 1.00em">This file should be named + 34122-h.html or + 34122-h.zip.</p><p class="tei tei-p" style="margin-bottom: 1.00em">This and all associated files of various formats will be found + in: + + <a href="http://www.gutenberg.org/dirs/3/4/1/2/34122/" class="block tei tei-xref" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%">http://www.gutenberg.org</span><span style="font-size: 90%">/dirs/3/4/1/2/34122/</span></a></p><p class="tei tei-p" style="margin-bottom: 1.00em">Updated editions will replace the previous one — the old + editions will be renamed.</p><p class="tei tei-p" style="margin-bottom: 1.00em">Creating the works from public domain print editions means that + no one owns a United States copyright in these works, so the + Foundation (and you!) can copy and distribute it in the United + States without permission and without paying copyright royalties. + Special rules, set forth in the General Terms of Use part of this + license, apply to copying and distributing Project Gutenberg™ electronic works + to protect the Project Gutenberg™ concept and trademark. Project Gutenberg is a registered + trademark, and may not be used if you charge for the eBooks, + unless you receive specific permission. If you do not charge + anything for copies of this eBook, complying with the rules is + very easy. You may use this eBook for nearly any purpose such as + creation of derivative works, reports, performances and research. + They may be modified and printed and given away — you may do + practically <em class="tei tei-emph"><span style="font-style: italic">anything</span></em> with public domain eBooks. + Redistribution is subject to the trademark license, especially + commercial redistribution.</p></div><hr class="page" /><div id="pglicense" class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"><a name="rightpageheader53" id="rightpageheader53"></a><a name="pgtoc54" id="pgtoc54"></a><a name="pdf55" id="pdf55"></a><h1 class="tei tei-head" style="text-align: center; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">The Full Project Gutenberg License</span></h1><p class="tei tei-p" style="margin-bottom: 1.00em"><em class="tei tei-emph"><span style="font-style: italic">Please read this before you distribute or use this + work.</span></em></p><p class="tei tei-p" style="margin-bottom: 1.00em">To protect the Project Gutenberg™ mission of promoting the free + distribution of electronic works, by using or distributing + this work (or any other work associated in any way with the + phrase <span class="tei tei-q">“Project Gutenberg”</span>), you agree to comply with all the terms + of the Full Project Gutenberg™ License (<a href="#pglicense" class="tei tei-ref">available with this file</a> or online + at <a href="http://www.gutenberg.org/license" class="tei tei-xref">http://www.gutenberg.org/license</a>).</p><div id="pglicense1" class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"><h2 class="tei tei-head" style="text-align: center; margin-bottom: 2.88em; margin-top: 2.88em"><span style="font-size: 144%">Section 1.</span></h2><h2 class="tei tei-head" style="text-align: center; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">General Terms of Use & Redistributing Project Gutenberg™ + electronic works</span></h2><div id="pglicense1A" class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"><h3 class="tei tei-head" style="text-align: center; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">1.A.</span></h3><p class="tei tei-p" style="margin-bottom: 1.00em">By reading or using any part of this Project Gutenberg™ electronic + work, you indicate that you have read, understand, agree to + and accept all the terms of this license and intellectual + property (trademark/copyright) agreement. If you do not agree + to abide by all the terms of this agreement, you must cease + using and return or destroy all copies of Project Gutenberg™ electronic + works in your possession. If you paid a fee for obtaining a + copy of or access to a Project Gutenberg™ electronic work and you do not + agree to be bound by the terms of this agreement, you may + obtain a refund from the person or entity to whom you paid the + fee as set forth in paragraph <a href="#pglicense1E8" class="tei tei-ref">1.E.8.</a></p></div><div id="pglicense1B" class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"><h3 class="tei tei-head" style="text-align: center; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">1.B.</span></h3><p class="tei tei-p" style="margin-bottom: 1.00em"><span class="tei tei-q">“Project Gutenberg”</span> is a registered trademark. It may only be used on or + associated in any way with an electronic work by people who agree to be + bound by the terms of this agreement. There are a few things that you + can do with most Project Gutenberg™ electronic works even without complying with the + full terms of this agreement. See paragraph <a href="#pglicense1C" class="tei tei-ref">1.C</a> below. There are a lot of things you can + do with Project Gutenberg™ electronic works if you follow the terms of this + agreement and help preserve free future access to Project Gutenberg™ electronic + works. See paragraph <a href="#pglicense1E" class="tei tei-ref">1.E</a> below.</p></div><div id="pglicense1C" class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"><h3 class="tei tei-head" style="text-align: center; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">1.C.</span></h3><p class="tei tei-p" style="margin-bottom: 1.00em">The Project Gutenberg Literary Archive Foundation (<span class="tei tei-q">“the Foundation”</span> or PGLAF), owns a compilation + copyright in the collection of Project Gutenberg™ electronic works. Nearly all the + individual works in the collection are in the public domain in the + United States. If an individual work is in the public domain in the + United States and you are located in the United States, we do not claim + a right to prevent you from copying, distributing, performing, + displaying or creating derivative works based on the work as long as all + references to Project Gutenberg are removed. Of course, we hope that you will support + the Project Gutenberg™ mission of promoting free access to electronic works by + freely sharing Project Gutenberg™ works in compliance with the terms of this + agreement for keeping the Project Gutenberg™ name associated with the work. You can + easily comply with the terms of this agreement by keeping this work in + the same format with its attached full Project Gutenberg™ License when you share it + without charge with others.</p></div><div id="pglicense1D" class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"><h3 class="tei tei-head" style="text-align: center; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">1.D.</span></h3><p class="tei tei-p" style="margin-bottom: 1.00em">The copyright laws of the place where you are located also govern + what you can do with this work. Copyright laws in most countries are in + a constant state of change. If you are outside the United States, check + the laws of your country in addition to the terms of this agreement + before downloading, copying, displaying, performing, distributing or + creating derivative works based on this work or any other Project Gutenberg™ work. + The Foundation makes no representations concerning the copyright status + of any work in any country outside the United States.</p></div><div id="pglicense1E" class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"><h3 class="tei tei-head" style="text-align: center; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">1.E.</span></h3><p class="tei tei-p" style="margin-bottom: 1.00em">Unless you have removed all references to Project Gutenberg:</p><div id="pglicense1E1" class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"><h4 class="tei tei-head" style="text-align: center; margin-bottom: 2.00em; margin-top: 2.00em">1.E.1.</h4><p class="tei tei-p" style="margin-bottom: 1.00em">The following sentence, with active links to, or other immediate + access to, the full Project Gutenberg™ License must appear prominently whenever any + copy of a Project Gutenberg™ work (any work on which the phrase <span class="tei tei-q">“Project Gutenberg”</span> + appears, or with which the phrase <span class="tei tei-q">“Project Gutenberg”</span> is associated) is + accessed, displayed, performed, viewed, copied or distributed: + + </p><div class="block tei tei-q" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%">This eBook is for the use of + anyone anywhere at no cost and with almost no + restrictions whatsoever. You may copy it, give it + away or re-use it under the terms of the Project + Gutenberg License included with this eBook or + online at </span><a href="http://www.gutenberg.org" class="tei tei-xref"><span style="font-size: 90%">http://www.gutenberg.org</span></a></p></div></div><div id="pglicense1E2" class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"><h4 class="tei tei-head" style="text-align: center; margin-bottom: 2.00em; margin-top: 2.00em">1.E.2.</h4><p class="tei tei-p" style="margin-bottom: 1.00em">If an individual Project Gutenberg™ electronic work is derived from the public + domain (does not contain a notice indicating that it is posted with + permission of the copyright holder), the work can be copied and + distributed to anyone in the United States without paying any fees or + charges. If you are redistributing or providing access to a work with + the phrase <span class="tei tei-q">“Project Gutenberg”</span> associated with or appearing on the work, you + must comply either with the requirements of paragraphs <a href="#pglicense1E1" class="tei tei-ref">1.E.1</a> through 1.E.7 or obtain permission for + the use of the work and the Project Gutenberg™ trademark as set forth in paragraphs + <a href="#pglicense1E8" class="tei tei-ref">1.E.8</a> or 1.E.9.</p></div><div id="pglicense1E3" class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"><h4 class="tei tei-head" style="text-align: center; margin-bottom: 2.00em; margin-top: 2.00em">1.E.3.</h4><p class="tei tei-p" style="margin-bottom: 1.00em">If an individual Project Gutenberg™ electronic work is posted with the permission + of the copyright holder, your use and distribution must comply with both + paragraphs <a href="#pglicense1E1" class="tei tei-ref">1.E.1</a> through 1.E.7 and any + additional terms imposed by the copyright holder. Additional terms will + be linked to the Project Gutenberg™ License for all works posted with the permission + of the copyright holder found at the beginning of this work.</p></div><div id="pglicense1E4" class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"><h4 class="tei tei-head" style="text-align: center; margin-bottom: 2.00em; margin-top: 2.00em">1.E.4.</h4><p class="tei tei-p" style="margin-bottom: 1.00em">Do not unlink or detach or remove the full Project Gutenberg™ License terms from + this work, or any files containing a part of this work or any other work + associated with Project Gutenberg™.</p></div><div id="pglicense1E5" class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"><h4 class="tei tei-head" style="text-align: center; margin-bottom: 2.00em; margin-top: 2.00em">1.E.5.</h4><p class="tei tei-p" style="margin-bottom: 1.00em">Do not copy, display, perform, distribute or redistribute this + electronic work, or any part of this electronic work, without + prominently displaying the sentence set forth in paragraph <a href="#pglicense1E1" class="tei tei-ref">1.E.1</a> with active links or immediate access + to the full terms of the Project Gutenberg™ License.</p></div><div id="pglicense1E6" class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"><h4 class="tei tei-head" style="text-align: center; margin-bottom: 2.00em; margin-top: 2.00em">1.E.6.</h4><p class="tei tei-p" style="margin-bottom: 1.00em">You may convert to and distribute this work in any binary, + compressed, marked up, nonproprietary or proprietary form, including + any word processing or hypertext form. However, if you provide access + to or distribute copies of a Project Gutenberg™ work in a format other than + <span class="tei tei-q">“Plain Vanilla ASCII”</span> or other format used in the official + version posted on the official Project Gutenberg™ web site (http://www.gutenberg.org), you must, at + no additional cost, fee or expense to the user, provide a copy, a + means of exporting a copy, or a means of obtaining a copy upon + request, of the work in its original <span class="tei tei-q">“Plain Vanilla ASCII”</span> or + other form. Any alternate format must include the full Project Gutenberg™ License + as specified in paragraph <a href="#pglicense1E1" class="tei tei-ref">1.E.1.</a></p></div><div id="pglicense1E7" class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"><h4 class="tei tei-head" style="text-align: center; margin-bottom: 2.00em; margin-top: 2.00em">1.E.7.</h4><p class="tei tei-p" style="margin-bottom: 1.00em">Do not charge a fee for access to, viewing, displaying, performing, + copying or distributing any Project Gutenberg™ works unless you comply with + paragraph <a href="#pglicense1E8" class="tei tei-ref">1.E.8</a> or 1.E.9.</p></div><div id="pglicense1E8" class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"><h4 class="tei tei-head" style="text-align: center; margin-bottom: 2.00em; margin-top: 2.00em">1.E.8.</h4><p class="tei tei-p" style="margin-bottom: 1.00em">You may charge a reasonable fee for copies of or providing access to + or distributing Project Gutenberg™ electronic works provided that</p><table summary="This is a list." class="tei tei-list" style="margin-bottom: 1.00em; margin-top: 1.00em"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label">• </th><td class="tei tei-item"><p class="tei tei-p" style="margin-bottom: 1.00em">You pay a royalty fee of 20% of the gross profits you derive from + the use of Project Gutenberg™ works calculated using the method you already use to + calculate your applicable taxes. The fee is owed to the owner of the + Project Gutenberg™ trademark, but he has agreed to donate royalties under this + paragraph to the Project Gutenberg Literary Archive Foundation. Royalty payments must be paid within 60 days + following each date on which you prepare (or are legally required to + prepare) your periodic tax returns. Royalty payments should be clearly + marked as such and sent to the Project Gutenberg Literary Archive Foundation at the address specified in <a href="#pglicense4" class="tei tei-ref">Section 4, <span class="tei tei-q">“Information about donations to the + Project Gutenberg Literary Archive Foundation.”</span></a></p></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label">• </th><td class="tei tei-item"><p class="tei tei-p" style="margin-bottom: 1.00em">You provide a full refund of any money paid by a user who notifies + you in writing (or by e-mail) within 30 days of receipt that s/he does + not agree to the terms of the full Project Gutenberg™ License. You must require such + a user to return or destroy all copies of the works possessed in a + physical medium and discontinue all use of and all access to other + copies of Project Gutenberg™ works.</p></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label">• </th><td class="tei tei-item"><p class="tei tei-p" style="margin-bottom: 1.00em">You provide, in accordance with paragraph <a href="#pglicense1F3" class="tei tei-ref">1.F.3</a>, a full refund of any money paid for a + work or a replacement copy, if a defect in the electronic work is + discovered and reported to you within 90 days of receipt of the + work.</p></td></tr><tr class="tei tei-labelitem"><th class="tei tei-label">• </th><td class="tei tei-item"><p class="tei tei-p" style="margin-bottom: 1.00em">You comply with all other terms of this agreement for free + distribution of Project Gutenberg™ works.</p></td></tr></tbody></table></div><div id="pglicense1E9" class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"><h4 class="tei tei-head" style="text-align: center; margin-bottom: 2.00em; margin-top: 2.00em">1.E.9.</h4><p class="tei tei-p" style="margin-bottom: 1.00em">If you wish to charge a fee or distribute a Project Gutenberg™ electronic work or + group of works on different terms than are set forth in this agreement, + you must obtain permission in writing from both the Project Gutenberg Literary Archive Foundation and Michael + Hart, the owner of the Project Gutenberg™ trademark. Contact the Foundation as set + forth in <a href="#pglicense3" class="tei tei-ref">Section 3</a> below.</p></div></div><div id="pglicense1F" class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"><h3 class="tei tei-head" style="text-align: center; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">1.F.</span></h3><div id="pglicense1F1" class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"><h4 class="tei tei-head" style="text-align: center; margin-bottom: 2.00em; margin-top: 2.00em">1.F.1.</h4><p class="tei tei-p" style="margin-bottom: 1.00em">Project Gutenberg volunteers and employees expend considerable effort to identify, + do copyright research on, transcribe and proofread public domain works + in creating the Project Gutenberg™ collection. Despite these efforts, Project Gutenberg™ + electronic works, and the medium on which they may be stored, may + contain <span class="tei tei-q">“Defects,”</span> such as, but not limited to, incomplete, + inaccurate or corrupt data, transcription errors, a copyright or other + intellectual property infringement, a defective or damaged disk or other + medium, a computer virus, or computer codes that damage or cannot be + read by your equipment.</p></div><div id="pglicense1F2" class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"><h4 class="tei tei-head" style="text-align: center; margin-bottom: 2.00em; margin-top: 2.00em">1.F.2.</h4><p class="tei tei-p" style="margin-bottom: 1.00em">LIMITED WARRANTY, DISCLAIMER OF DAMAGES — Except for the <span class="tei tei-q">“Right of + Replacement or Refund”</span> described in <a href="#pglicense1F3" class="tei tei-ref">paragraph + 1.F.3</a>, the Project Gutenberg Literary Archive Foundation, the owner of the Project Gutenberg™ trademark, and any + other party distributing a Project Gutenberg™ electronic work under this agreement, + disclaim all liability to you for damages, costs and expenses, including + legal fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT + LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE + PROVIDED IN PARAGRAPH F3. YOU AGREE THAT THE FOUNDATION, THE TRADEMARK + OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE LIABLE TO + YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR INCIDENTAL + DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH DAMAGE.</p></div><div id="pglicense1F3" class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"><h4 class="tei tei-head" style="text-align: center; margin-bottom: 2.00em; margin-top: 2.00em">1.F.3.</h4><p class="tei tei-p" style="margin-bottom: 1.00em">LIMITED RIGHT OF REPLACEMENT OR REFUND — If you discover a defect in + this electronic work within 90 days of receiving it, you can receive a + refund of the money (if any) you paid for it by sending a written + explanation to the person you received the work from. If you received + the work on a physical medium, you must return the medium with your + written explanation. The person or entity that provided you with the + defective work may elect to provide a replacement copy in lieu of a + refund. If you received the work electronically, the person or entity + providing it to you may choose to give you a second opportunity to + receive the work electronically in lieu of a refund. If the second copy + is also defective, you may demand a refund in writing without further + opportunities to fix the problem.</p></div><div id="pglicense1F4" class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"><h4 class="tei tei-head" style="text-align: center; margin-bottom: 2.00em; margin-top: 2.00em">1.F.4.</h4><p class="tei tei-p" style="margin-bottom: 1.00em">Except for the limited right of replacement or refund set forth in + <a href="#pglicense1F3" class="tei tei-ref">paragraph 1.F.3</a>, this work is provided + to you 'AS-IS,' WITH NO OTHER WARRANTIES OF ANY KIND, EXPRESS OR + IMPLIED, INCLUDING BUT NOT LIMITED TO WARRANTIES OF MERCHANTIBILITY OR + FITNESS FOR ANY PURPOSE.</p></div><div id="pglicense1F5" class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"><h4 class="tei tei-head" style="text-align: center; margin-bottom: 2.00em; margin-top: 2.00em">1.F.5.</h4><p class="tei tei-p" style="margin-bottom: 1.00em">Some states do not allow disclaimers of certain implied warranties or + the exclusion or limitation of certain types of damages. If any + disclaimer or limitation set forth in this agreement violates the law of + the state applicable to this agreement, the agreement shall be + interpreted to make the maximum disclaimer or limitation permitted by + the applicable state law. The invalidity or unenforceability of any + provision of this agreement shall not void the remaining provisions.</p></div><div id="pglicense1F6" class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"><h4 class="tei tei-head" style="text-align: center; margin-bottom: 2.00em; margin-top: 2.00em">1.F.6.</h4><p class="tei tei-p" style="margin-bottom: 1.00em">INDEMNITY — You agree to indemnify and hold the Foundation, the + trademark owner, any agent or employee of the Foundation, anyone + providing copies of Project Gutenberg™ electronic works in accordance with this + agreement, and any volunteers associated with the production, promotion + and distribution of Project Gutenberg™ electronic works, harmless from all + liability, costs and expenses, including legal fees, that arise directly + or indirectly from any of the following which you do or cause to occur: + (a) distribution of this or any Project Gutenberg™ work, (b) alteration, + modification, or additions or deletions to any Project Gutenberg™ work, and (c) any + Defect you cause.</p></div></div></div><div id="pglicense2" class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"><h2 class="tei tei-head" style="text-align: center; margin-bottom: 2.88em; margin-top: 2.88em"><span style="font-size: 144%">Section 2.</span></h2><h2 class="tei tei-head" style="text-align: center; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Information about the Mission of Project Gutenberg™</span></h2><p class="tei tei-p" style="margin-bottom: 1.00em">Project Gutenberg™ is synonymous with the free distribution of electronic works + in formats readable by the widest variety of computers including + obsolete, old, middle-aged and new computers. It exists because of the + efforts of hundreds of volunteers and donations from people in all walks + of life.</p><p class="tei tei-p" style="margin-bottom: 1.00em">Volunteers and financial support to provide volunteers with the + assistance they need, is critical to reaching Project Gutenberg™'s goals and + ensuring that the Project Gutenberg™ collection will remain freely available for + generations to come. In 2001, the Project Gutenberg Literary Archive Foundation was created to provide a + secure and permanent future for Project Gutenberg™ and future generations. To learn + more about the Project Gutenberg Literary Archive Foundation and how your efforts and donations can help, see + Sections <a href="#pglicense3" class="tei tei-ref">3</a> and <a href="#pglicense4" class="tei tei-ref">4</a> and the Foundation web page at <a href="http://www.pglaf.org" class="tei tei-xref">http://www.pglaf.org</a>.</p></div><div id="pglicense3" class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"><h2 class="tei tei-head" style="text-align: center; margin-bottom: 2.88em; margin-top: 2.88em"><span style="font-size: 144%">Section 3.</span></h2><h2 class="tei tei-head" style="text-align: center; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Information about the Project Gutenberg Literary Archive Foundation</span></h2><p class="tei tei-p" style="margin-bottom: 1.00em">The Project Gutenberg Literary Archive Foundation is a non profit 501(c)(3) educational corporation + organized under the laws of the state of Mississippi and granted tax + exempt status by the Internal Revenue Service. The Foundation's EIN or + federal tax identification number is 64-6221541. Its 501(c)(3) letter + is posted at <a href="http://www.gutenberg.org/fundraising/pglaf" class="tei tei-xref">http://www.gutenberg.org/fundraising/pglaf</a>. Contributions + to the Project Gutenberg Literary Archive Foundation are tax deductible to the full extent permitted by U.S. + federal laws and your state's laws.</p><p class="tei tei-p" style="margin-bottom: 1.00em">The Foundation's principal office is located at 4557 Melan Dr. + S. Fairbanks, AK, 99712., but its volunteers and employees are + scattered throughout numerous locations. Its business office is + located at 809 North 1500 West, Salt Lake City, UT 84116, (801) + 596-1887, email business@pglaf.org. Email contact links and up to date + contact information can be found at the Foundation's web site and + official page at <a href="http://www.pglaf.org" class="tei tei-xref">http://www.pglaf.org</a></p><p class="tei tei-p" style="margin-bottom: 1.00em">For additional contact information: + + </p><div class="block tei tei-address" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span class="tei tei-addrLine"><span style="font-size: 90%">Dr. Gregory B. Newby</span></span><br /><span class="tei tei-addrLine"><span style="font-size: 90%">Chief Executive and Director</span></span><br /><span class="tei tei-addrLine"><span style="font-size: 90%">gbnewby@pglaf.org</span></span><br /></div></div><div id="pglicense4" class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"><h2 class="tei tei-head" style="text-align: center; margin-bottom: 2.88em; margin-top: 2.88em"><span style="font-size: 144%">Section 4.</span></h2><h2 class="tei tei-head" style="text-align: center; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Information about Donations to the Project Gutenberg Literary Archive Foundation</span></h2><p class="tei tei-p" style="margin-bottom: 1.00em">Project Gutenberg™ depends upon and cannot survive without wide spread public + support and donations to carry out its mission of increasing the number + of public domain and licensed works that can be freely distributed in + machine readable form accessible by the widest array of equipment + including outdated equipment. Many small donations ($1 to $5,000) are + particularly important to maintaining tax exempt status with the + IRS.</p><p class="tei tei-p" style="margin-bottom: 1.00em">The Foundation is committed to complying with the laws regulating + charities and charitable donations in all 50 states of the United + States. Compliance requirements are not uniform and it takes a + considerable effort, much paperwork and many fees to meet and keep up + with these requirements. We do not solicit donations in locations where + we have not received written confirmation of compliance. To SEND + DONATIONS or determine the status of compliance for any particular state + visit <a href="http://www.gutenberg.org/fundraising/donate" class="tei tei-xref">http://www.gutenberg.org/fundraising/donate</a></p><p class="tei tei-p" style="margin-bottom: 1.00em">While we cannot and do not solicit contributions from states where we + have not met the solicitation requirements, we know of no prohibition + against accepting unsolicited donations from donors in such states who + approach us with offers to donate.</p><p class="tei tei-p" style="margin-bottom: 1.00em">International donations are gratefully accepted, but we cannot make + any statements concerning tax treatment of donations received from + outside the United States. U.S. laws alone swamp our small staff.</p><p class="tei tei-p" style="margin-bottom: 1.00em">Please check the Project Gutenberg Web pages for current donation methods and + addresses. Donations are accepted in a number of other ways including + checks, online payments and credit card donations. To donate, please + visit: <a href="http://www.gutenberg.org/fundraising/donate" class="tei tei-xref">http://www.gutenberg.org/fundraising/donate</a></p></div><div id="pglicense5" class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"><h2 class="tei tei-head" style="text-align: center; margin-bottom: 2.88em; margin-top: 2.88em"><span style="font-size: 144%">Section 5.</span></h2><h2 class="tei tei-head" style="text-align: center; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">General Information About Project Gutenberg™ electronic + works.</span></h2><p class="tei tei-p" style="margin-bottom: 1.00em"><span class="tei tei-name">Professor Michael S. Hart</span> is the + originator of the Project Gutenberg™ concept of a library of electronic works that + could be freely shared with anyone. For thirty years, he produced and + distributed Project Gutenberg™ eBooks with only a loose network of volunteer + support.</p><p class="tei tei-p" style="margin-bottom: 1.00em">Project Gutenberg™ eBooks are often created from several printed editions, all of + which are confirmed as Public Domain in the U.S. unless a copyright + notice is included. Thus, we do not necessarily keep eBooks in + compliance with any particular paper edition.</p><p class="tei tei-p" style="margin-bottom: 1.00em">Each eBook is in a subdirectory of the same number as the eBook's + eBook number, often in several formats including plain vanilla ASCII, + compressed (zipped), HTML and others.</p><p class="tei tei-p" style="margin-bottom: 1.00em">Corrected <em class="tei tei-emph"><span style="font-style: italic">editions</span></em> of our eBooks replace the old file + and take over the old filename and etext number. The replaced older file + is renamed. <em class="tei tei-emph"><span style="font-style: italic">Versions</span></em> based on separate sources are treated + as new eBooks receiving new filenames and etext numbers.</p><p class="tei tei-p" style="margin-bottom: 1.00em">Most people start at our Web site which has the main PG search + facility: + + <a href="http://www.gutenberg.org" class="block tei tei-xref" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%">http://www.gutenberg.org</span></a></p><p class="tei tei-p" style="margin-bottom: 1.00em">This Web site includes information about Project Gutenberg™, including how to + make donations to the Project Gutenberg Literary Archive Foundation, how to help produce our new eBooks, and + how to subscribe to our email newsletter to hear about new eBooks.</p></div></div></div> + </div> + </div> + </div> +</body></html> |