The Conflict of Religions in the Early Roman Empire Part 30

[12] _Somnium_, 18.

[13] _Bis Accusatus_, 30, 27.

[14] _Apology_, 15.

[15] _Bis Acc._ 32. Cf. Juvenal, 7, 151, _perimit saevos cla.s.sis numerosa tyrannos_.

[16] _Bis Acc._ 33, 34.

[17] _Zeus Tragadus_, 15.

[18] _Piscator_, 19, 20.

[19] _Vit. auctio_, 27.

[20] _Hermot._ 74.

[21] _Ibid._ 85.

[22] _Hermot._ 22-28.

[23] _Ibid._ 84.

[24] _V.H._, ii, 18.

[25] _Piscator_, 16.

[26] _Philopseudes_, 7.

[27] _Ibid._ 16.

[28] This ghost appears rather earlier in a letter of Pliny's, vii, 27, who says he believes the story and adds another of his own.

[29] _Philopseudes_, 34.

[30] _Ibid._ 17.

[31] Pausanias, viii, 29, 3. Cf. Milton's _Ode on Nativity_, 25, "Typhon huge, ending in snaky twine." References to remains of giants, in Tertullian, _de resurr. carnis_, 42; Pliny, _N.H._ vii, 16, 73.

[32] _Philopseudes_, 22-24.

[33] _Philopseudes_, 25, 26.

[34] _Icaromenippus_, 24-26.

[35] _Icaromen._ 24.

[36] _Zeus Tragadus_.

[37] _Zeus Elenchomenos_.

[38] _Deor. Eccles._ 14-18.

[39] _Alexander_, 48. The reader of Marcus will remember that his first book is dated "Among the Quadi."

[40] _Alexander_, 53-56.

[41] Keim, _Celsus' Wahres Wort_, p. 233, suggests that Lucian was not quite clear as to the differences between Judaism and Christianity.

The reference to forbidden meat lends colour to this.

[42] _De morte Peregrini_, 11, 16; cf. the _Pa.s.sio Perpetuae_, 3 and 16, on attention to Christians in prison. Tertullian, _de Jejunio_, 12, gives an extraordinary account of what might be done for a Christian in prison, though the case of Pristinus, which he quotes, must have been unusual, if we are to take all he says as literally true.

[43] Cf. Tertullian, _ad Martyras_, 4, _Peregrinus qui non olim se rogo immisit_. Athenagoras, _Presb._ 26, _Proteos, touton d' ouk agnoeite rhipsanta heautn eis t pur per ten Olympian_.

[44] Gellius, _N.A._ xii, 11; and summary of viii, 3.

[45] _Charon_ is the t.i.tle of the dialogue.

[46] _Menippus_, 15, 16.

[47] _Menippus_, 21.

[48] Eckermann, 25th Dec. 1825.

[49] s.e.xtus Empiricus, _Hypotyposes_, i, 25-30.

[50] See _Rheinisches Museum_, 1892, and _Bulletin de Correspondance h.e.l.lenique_, 1897.

[51] C.I.G. iv, 955. Translation of Mary Hamilton, in her _Incubation_, p. 41 (1906).

[52] I agree with the view of Schubart quoted by J. G. Frazer on the pa.s.sage (Pausan. ii, 27, 6) that this man was neither the Emperor Antoninus Pius nor Marcus. It is perhaps superfluous to call attention to the value of Dr Frazer's commentary, here and elsewhere.

[53] _Sacred Speech_, ii, -- 47, p 301, _litras eikosi ka ekaton_.

[54] _Sacred Speech_, ii, -- 33, p. 298. For Aristides see Hamilton, _Incubation_, pt. i. ch. 3, and Dill, _Roman Society from Nero to Marcus Aurelius_, bk. iv. ch. 1. See also Richard Caton, M.D., _The Temples and Ritual of Asklepios_ (1900).

[55] Paus. iii, 15, 11

[56] Paus. viii, 42, 11.

[57] Paus. i, 37, 4; 38, 7.

[58] Paus. x, 4, 4; they smell very like human flesh.

[59] Paus. ix, 40, 11.

[60] Paus. i, 34, 3. Cf. Tertullian, _de Anima_, 46, a list of dream-oracles. Strabo, c. 761-2, represents the practice as an essential feature of Judaism, _egkoimasthai de ka autous hyper heauton ka humer ton allon allous tous euoneipous_; he compares Moses to Amphiaraus, Trophonius, Orpheus, etc.