P. 128. St. Paul: 1 Cor. 10.20; comp. 8.4 and Rom. 1.23.

P. 129. Image-worship and demon-worship not conciliated: e.g. Tertull. Apologet. 10-15 and 22-23, comp. 27.—Jewish demonology: Bousset, Religion d. Judentums, p. 326 (1st ed.).—Fallen angels: e.g. Athenag. 24 foll.; Augustine, Enchir. 9, 28 foll.; de civ. Dei, viii. 22.

P. 130. Euhemerism in the Apologists: e.g. Augustine, de civ. Dei, ii. 10; vi. 7; vii. 18 and 33; viii. 26.—Euhemerism and demonology combined: e.g. Augustine, de civ. Dei, ii. 10; vii. 35; comp. vii. 28 fin.—Worship of the heavenly bodies: e.g. Aristid. 3 foll.; Augustine, de civ. Dei, vii. 29 foll.

P. 131. Paganism a delusion caused by demons: Thomas Aq. Summa theol. P. ii. 2, Q. 94, art. 4; comp. below, note on p. 135.

P. 133. For the following sketch I have found valuable material in Gedike's essay, Ueber die mannigfaltigen Hypothesen z. Erklaerung d. Mythologie (Verm. Schriften, Berlin, 1801, p. 61).

P. 134. Milton: Paradise Lost, i. 506. The theory that the pagan oracles fell mute at the rise of Christianity is also found in Milton, Hymn on the Morning of Christ's Nativity, st. xviii. foll.

P. 135. G. I. Voss; De Theologia Gentili, lib. i. (published, 1642)—Voss's view is in the main that idolatry as a whole is the work of the Devil. What is worshipped is partly the heavenly bodies, partly demons, partly (and principally) dead men; most of the ancient gods are identified with persons from the Old Testament. Demon-worship is dealt with in ch. 6; it is proved among other things by the true predictions of the oracles. Individual Greek deities are identified with demons in ch. 7, in a context where oracles are dealt with. On older works of the same tendency, see below, note on p. 140; on Natalis Comes, ibid. A fuller treatment of Voss's theories is found in Gruppe's work, 25.—Thomas Aquinas: Summa theol. P. ii. 2, Q. 94, art. 4; comp. also Q. 122, art. 2.—Dante: Sommo Giove for God, Purg. vi. 118; his devils: Charon, Inf. iii. 82 (109 expressly designated as "dimonio"); Minos, Inf. v. 4; Geryon, Inf. xviii. (there are more of the same kind).—"Dei falsi e bugiardi": Inf. i. 72. (Plutus, who appears as a devil in Inf. vii. was probably taken by Dante for an antique god; but the name may also be a classicising translation of Mammon.)

P. 136. Mediaeval epic poets: Nyrop, _Den oldfranske Heltedigtning_, p. 255 and 260; Dernedde, _Ueber die den altfranzoes. Dichtern bekannten Stoffe aus dem Altertum_ (Diss. Goetting. 1887).—Confusion of ancient and Christian elements: Dernedde, p. 10; the gods are devils: Dernedde, pp. 85, 88.—Euhemerism: Dernedde, p. 4.—I have tried to get a first-hand impression of the way the gods are treated by the old French epic poets, but the material is too large, and indexes suited to the purpose are wanting. The paganism of the original is taken over naively, _e.g._, by Veldeke, _Eneidt_, i. 45, 169.—On magic I have consulted Horst's _Daemonomagie_ (Frankf. 1818); and his _Zauber-Bibliothek_ (Mainz, 1821-26); Schindler, _Der Aberglaube des Mittelalters_ (Breslau, 1858); Maury, _La magie et l'astrologie dans l'antiquite et au moyen age_ (Paris, 1860). These authors all agree that mediaeval magic is dependent on antiquity, but that the pagan gods are superseded by devils (or the Devil). The connexion in substance with antiquity, on which Maury specially insists, is certain enough, but does not concern us here, where the question is about the theory. In the _Zauber-Bibl._ i. p. 137 (in the treatise _Pneumatologia vera et occulta_), the snake Python is put down among the demons, with the remark that Apollo was called after it.—Magic formulae with antique gods: Heim, _Incantamenta magica_ (in the _Neue Jahrbb. f. Philologie_, Suppl. xix. 1893, p. 557; I owe this reference to the kindness of my colleague, Prof. Groenbeck). Pradel, _Religionsgesch. Vers. u. _ Vorarb._ iii., has collected prayers and magic formulae from Italy and Greece; they do not contain names of antique gods.

P. 137. Acosta: Joseph de Acosta, Historia naturale e morale delle Indie, Venice, 1596. I have used this Italian translation; the original work appeared in 1590.—Demons at work in oracles: bk. v. ch. 9; in magic: ch. 25.

P. 138. Demon in Brazil: Voss, Theol. Gent. i. ch. 8.—Pagan worship in the Florentine and Roman Academies: Voigt, Wiederbelebung d. klass. Altertums, ii. p. 239 (2nd ed.); Hettner, Ital. Studien, p. 174.—On the conception of the antique gods in the earlier Middle Ages, see Gruppe, 4.—Thomas Aquinas: Summa theol. P. ii. 2, Q. 94, art. 4.—Curious and typical of the mediaeval way of reasoning is the idea of seeking prototypes of the Christian history of salvation in pagan mythology. See v. Eicken, Gesch. u. System d. mittelalt. Weltanschauung (Stuttg. 1887), p. 648, and (with more detail) F. Piper, Mythologie u. Symbolik d. christl. Kunst (Weimar, 1847-51), i. p. 143; comp. also Gruppe, 8 foll. Good instances are the myths in the Speculum humanae salvationis, chs. 3 and 24.

P. 139. On Hebraism in general, see Gruppe, 19 and 24 foll.; on Huet, 28. Nevertheless, Huet operates with demonology in connexion with the oracles (Dem. evang. ii. 9, 34, 4).

P. 140. On Natalis Comes, see Gruppe, 19. In bk. i. ch. 7, Natalis Comes gives an account of the origin of antiquity's conceptions of the gods; it has quite a naturalistic turn. Nevertheless, we find in ch. 16 a remark which shows that he embraced demonology in its crudest form; compare also the theory set forth in ch. 10. His interpretations of myths are collected in bk. x.—On Bacon, see Gruppe, 22. Typhoeus-myth: introduct. to De sapientia veterum.—Alchemistic interpretations: Gedike, Verm. Schriften, p. 78; Gruppe, 30. Of the works quoted by Gedike, I have consulted Faber's Panchymicum (Frankf. 1651) and Toll's Fortuita (Amsterd. 1687). Faber has only some remarks on the matter in bk. i. ch. 5; by Toll the alchemistic interpretation is carried through. Gedike quotes, moreover, a work by Suarez de Salazar, which must date from the sixteenth century; according to Joecher (iv. 1913) it only exists in MS., and I do not know where Gedike got his reference.—Thomas: Summa, P. ii. 2, Q. 172, arts. 5 and 6.

P. 141. Demonology as explanation of the oracles: see van Dale, De oraculis, p. 430 (Amsterd. 1700); he quotes numerous treatises from the sixteenth and seventeenth centuries. I have glanced at Moebius, De oraculorum ethnicorum origine, etc. (Leipzig, 1656).—Caelius Rhodiginus: Lectionum antiq. (Leyden, 1516), lib. ii. cap. 12; comp. Gruppe, 15.—Caelius Calcagninus: Oraculorum liber (in his Opera, Basle, 1544, p. 640). The little dialogue is not very easy to understand; it is evidently a satire on contemporary credulity; but that Caelius completely rejected divination seems to be assumed also by G. I. Voss, Theol. Gent. i. 6.—Machiavelli: Discorsi, i. 56.—Van Dale: De oraculis gentilium (1st ed. Amsterd. 1683); De idololatria (Amsterd. 1696). Difficulties with the biblical accounts of demons: De idol., dedication.—Fontenelle: Histoire des oracles (Paris, 1687). The little book has an amusing preface, in which Fontenelle with naive complacency (and with a sharp eye for van Dale's deficiencies of style) gives an account of his popularisation of the learned work. On Fontenelle and the answer by the Jesuit, Balthus, see for further details Banier, La mythologie et les fables expliquees par l'histoire (Paris, 1738), bk. iii. ch. 1. Van Dale's book itself had called forth an answer by Moebius (included in the edition of 1690 of his work, de orac. ethn. orig.).—On the influence exercised by van Dale and Fontenelle on the succeeding mythologists, see Gruppe, 34.—Banier: see Gruppe, 35.

P. 143. Vico: Scienza nuova (Milan, 1853), p. 168 (bk. ii. in the section, Della metafisica poetica); political allegories, e.g. p. 309 (in the Canone mitologico). Comp. Gruppe, 44.—Banier: in the work indicated above, bk. i. ch. 5.

P. 144. On the mythological theories of the eighteenth century, comp. Gruppe, 36 foll.; on Bryant, 40; on Dupuis, 41.—Polemic against Euhemerism from the standpoint of nature-symbolism: de la Barre, Memoires pour servir a l'histoire de la religion en Grece, in Mem. de l'Acad. des Inscr. xxiv. (1749; the treatise had already been communicated in 1737 and 1738); a posthumous continuation in Mem. xxix. (1770) gives an idea of de la Barre's own point of view, which was not a little in advance of his time. Comp. Gruppe, 37.

P. 145. A good survey of modern investigations in the field of the history of ancient religion is given by Sam Wide in the Einleit. in die Altertumswissensch. ii.; here also remarks on the mythology of older times. The later part of Gruppe's work contains a very full treatment of the subject.



INDEX

Absolute definitions of the divine, 16, 19, 68, 69, 82, 88.

Academics, 149.

Academy, later, 108, 114.

Acosta, 137, 139, 141.

Aelian, 121.

Aeneid (mediaeval), 136.

Aeschines, 93.

Aeschylus, 54, 55.

Aetolians, 97, 98.

Alchemistic explanation of Paganism, 140.

Alcibiades, 60.

Alexander the Great, 93, 112.

Allegorical interpretation, 104, 113, 139, 140, 143, 144.

American Paganism, 137, 139, 141.

Anaxagoras of Clazomenae, 7, 13, 25-29, 30, 31, 40, 62, 63, 66, 124.

Anaximenes, 30.

Angelology, 129.

Anthropomorphism, 14, 18, 19, 69.

Antisthenes, 13, 74, 109.

Apologists, 128, 130, 132, 139.

Arcissewsky, 138.

Aristides the Apologist, 129.

Aristides Rhetor, 121.

Aristodemus, 60, 62.

Aristophanes, 30, 32, 33, 39, 55, 56-58, 65. Birds, 32. Clouds, 30, 55, 56-58 Frogs, 55.

Aristotle, 13, 30, 32, 46, 83-87, 104, 113. Ethics, 84. Metaphysics, 85-86. Politics, 84.

Aristoxenus, 32, 33.

Asclepius, 111, 121, 126.

Asebeia, 6, 7, 8.

Aspasia, 27.

Atheism (and Atheist) defined, 1; rare in antiquity, 2, 133; of recent origin, 2, 143; origin of the words, 5; lists of atheists, 13; punishable by death in Plato's Laws, 77; sin of youth, 78.

Athene, 74.

Athens, its treatment of atheism, 6-8, 9, 12, 25, 39, 65 foll., 74, 75, 83, 86; its view of sophistic, 58-59.

Atheos (atheoi), 2, 10, 13, 14, 19, 23, 29, 43, 75, 110.

Atheotes, 2.

Augustine, St., 129, 135.

Augustus, 117; religious reaction of, 100, 113, 117, 120.

Aurelius, Marcus, 11, 121.

Bacon, Francis (De Sap. Vet.) 140.

Banier, 142, 143.

Bible, 130, 142.

Bion, 13, 109.

Brazil, 138.

Bruno, Giordano, 151.

Bryant, 144.

Buttmann, 152.

Caelius Calcagninus, 141.

Caelius Rhodiginus, 141.

Callicles, 48 foll., 63.

Carlyle, 112.

Carneades, 8, 108.

Cassander of Macedonia, 111.

Charon, 135.

Christianity, 126, 128-32.

Christians, their atheism, 9; prosecutions of, 10; demonology, 83.

Cicero, 19, 105, 114-17, 147. Nature of the Gods, 115. On the State, 115. On the Laws, 115. De consolatione, 116.

Cinesias, 60.

Copernicus, 151.

Critias, 13, 44-50. Sisyphus, 44 f., 114.

Criticism of popular religion, 16, 17, 19, 35 foll., 74, 78, 82, 84, 88, 90, 99, 104, 109, 110, 122, 124-26.

Cuthites, 144.

Cynics, 74, 109-10, 122, 124, 147.

Cyrenaics, 75.

Daimonion of Socrates, 65, 66, 72-73.

van Dale, 141-42.

Dante, 135.

Deisidaimon, 75.

Demeter, 42, 43, 81.

Demetrius of Phalerum, 75, 93. On Tyche, 93.

Democritus, 24, 42, 43, 44, 47, 52.

Demonology, 81-83, 105, 113, 127-32, 134-42, 148, 149.

Demosthenes, 92-93, 96.

Devil, 132, 137, 139, 141, 144.

Diagoras of Melos, 13, 31-34, 39, 50. Apopyrgizontes logoi, 32, 33.

Dicaearchus, 98.

Diodorus Siculus, 112.

Diogenes of Apollonia, 13, 29-30, 57.

Diogenes the Cynic, 109.

Dionysus, 42, 43.

Diopeithes, 28.

Dioscuri, 124.

Dium, 98.

Divination, 18, 20, 26, 27, 28, 40, 97, 114, 131, 135, 137, 140-42. Comp. Oracle.

Dodona, 98, 141.

Dogmatics, 108.

Domitian, 11.

Dupuis, 144.

Elements, divine, 23, 24, 30, 52 foll., 57, 81, 103, 127.

Eleusinian Mysteries, 32, 33, 40, 60.

Ennius, 99, 112.

Epicureans, Epicurus, 13, 76, 80, 83, 105-7, 113, 147, 149.

Euhemerus, Euhemerism, 13, 110-12, 113, 114, 117, 127, 130, 136, 137, 139, 140, 142, 143, 144.

Euripides, 16, 17, 21, 45, 46, 48, 51-56, 62. Bellerophon, 53. Melanippe, 55, 56.

Fallen angels, 128, 129, 130.

Florentine Academy, 138.

Foreign gods, 70, 89, 103.

Fontenelle, 142.

Geocentric view, 150.

Geryon, 135.

Giants, 18.

Gorgias, 37.

Hades, 81.

Heavenly bodies, 2, 20, 22, 25, 43, 62, 66, 79, 80, 81, 84, 87, 104, 127, 128, 130, 137, 139, 144, 149, 151.

Heavenly phenomena, 22.

Hebraism, 139, 143, 144.

Hecataeus of Abdera, 112.

Heliocentric view, 151.

Hellenistic philosophy, 94, 103-10, 119.

Hephaestus, 42, 43.

Heracles, 74, 111.

Hercules, 136.

Herder, 145.

Hermae, 40, 60.

Hermes, 124.

Hermias, 83.

Herodotus, 28, 29.

Hesiod, 16, 18.

Heyne, 152.

Hippo of Rhegium, 13, 29-30.

Holy War, 96.

Homer, 16, 18, 43, 68, 106.

Horace, 117.

Huet, 139.

Hylozoism, 23.

Ideas, Platonic, 80.

Idolatry attacked, 123. See also Image Worship.

Ignorance, Socratic, 68.

Image Worship, 127, 128, 131-37.

Jews, their atheism, 9, 126.

Josephus, 128.

Judaism, 126, 127-28, 129.

Juno Regina, 136.

Jupiter (in Dante), 135; (in the Thebais,) 136.

Jupiter-priest, 100.

Kepler, 151.

Kronos, 111.

Lampon, 26.

Lobeck, 152.

Lucian, 110, 123-26. Timon, 124. Dialogues of the Gods, 125.

Lucretius, 106.

Luna Jovis filia, 136.

Macedonia, 93.

Machiavelli, 141.

Magic, 136-37.

Mannhardt, 152.

Mantinea, constitution of, 32.

Marcus Aurelius, 11, 121.

Mediaeval epic poets, 136.

Megarians, 74, 107.

Menippus of Gadara, 110.

Mexico, 137.

Middle Ages, 133, 135-39.

Milton (Paradise Lost), 134, 135, 141.

Minos, 135.

Miracles, pagan, 131, 132.

Modesty, religions, 55, 70, 73.

Moschion, 46.

Moses and his sister, 139.

Monotheism, 9, 12, 23, 74, 80, 83, 127 foll., 139, 148, 151.

Mueller, K. O., 152.

Natalis Comes, 139 foll.

Naturalism, Ionian, 21, 22-25, 30-31, 52, 57.

Negroes, 18.

Neo-Platonists, 83, 121.

Neo-Pythagoreans, 83, 121.

Nero, 11.

Newton, 151.

Nile, 42.

Nomos (and Physis), 35, 36, 38, 63, 74.

Nymphs, 136.

Oenomaus (The Swindlers Unmasked), 122-23, 126.

Old Testament, 127, 129.

Oracle of Ammon, 97; oracles of Boeotia, 97; Delphic Oracle, 28, 60, 67, 68, 71, 72, 77, 93, 96, 97, 123, 141; decay of oracles, 96-97; oracles explained by priestly fraud, 123, 141-42. Ovid, 117.

Paganism of Antiquity, its character, 15.

Panchaia, 111.

Parmenides, 21.

Pantheism, 20, 23, 103, 119, 122, 127.

Paul, St., 128.

Pericles, 25, 26, 27, 28, 29, 31, 124.

Peripatetics, 147, 149.

Peru, 137.

Pheidias, 27.

Philip III. of Macedonia, 96.

Philip V. of Macedonia, 97-98.

Philo, 128.

Phocians, 96.

Physis (and Nomos), 35, 36, 63, 74.

Pindar, 16, 17, 52, 71.

Plato, 13, 39, 48, 49, 50, 56, 59, 61-63, 65, 66, 72, 76-81, 82, 84, 113, 147. Apology, 59, 65, 66, 68, 72, 78, 79. Euthyphron, 67, 76. Gorgias, 48 foll., 63, 77. Laws, 61 foll., 77, 78, 79, 80. Republic, 50, 56, 77, 78. Symposium, 82. Timaeus, 77, 79, 80.

Platonism, 148.

Plethon, 138.

Pliny the Elder, 94, 95, 118, 147.

Plutarch (de def. orac.), 97.

Polybius, 48, 90-91, 94, 99, 113-14, 147; Stoicism in P., 114.

Pomponazzi (De Incantat.), 141.

Poseidon, 42, 81.

Poseidonius, 104.

Prodicus of Ceos, 13, 42-44, 104.

Protagoras of Abdera, 13, 39-42, 47. On the Gods, 39 foll. Original State, 47.

Providence, 60, 61, 78, 105, 118, 122.

Pythia, 93.

Reaction, religious, of second century, 120-21, 125; of Augustus, see Augustus.

Reinterpretation of the conceptions of the gods, 2. See also Allegorical interpretation.

Religion a political invention, 47, 114.

Religious thought, early, of Greece, 16-17, 52, 54, 55, 69-70, 71, 84, 88, 98, 107.

Renaissance, 133, 138, 139 foll., 141.

Rohde, 152.

Roman Academy, 138.

Roman religion, 90, 99-100, 101-2.

Roman State-worship, decay of, 98-103.

Romance of Troy, 136.

Romances, 95-96.

Rome's treatment of atheism, 8-11.

Rousseau, 145.

Scepticism, 107-8, 114, 147.

Schoolmen, 135.

Seneca, 110, 122.

Sibylline books, 97.

Sisyphus, 45, 48.

Socrates, 7, 13, 40, 46, 49, 56, 58, 64-73, 84, 107, 147. See also Daimonion of S.

Socratic philosophy, 64, 87, 149.

Socratic Schools, 73, 87-88.

Sol invictus, 136.

Solon, 16.

Sophistic, 35-38, 57, 64, 87, 104, 148, 149.

Sophocles, 28, 54.

Stilpo, 13, 74, 108.

Stoics, 83, 103-5, 113, 118, 119, 121-22, 147, 148, 149.

Strabo, 97.

Strato, 87, 108.

Suetonius, 121.

Supernaturalism, 149-51.

Superstition, 75, 90, 102, 123, 126.

Tapuis, 138.

Thales, 24.

Thebais (mediaeval), 136.

Theodicy (Socratic), 67.

Theodoras, 13, 75-76, 108, 109. On the Gods, 75.

Theophrastus, 13, 86.

Thermon, 98.

Thomas Aquinas, 131, 135, 138, 139, 140.

Thracians, 18.

Thrasymachus, 50, 62.

Thucydides (the historian), 28-29, 92, 94.

Thucydides (the statesman), 26.

Tiberius, 118.

Tisiphone, 136.

Titans, 18.

Tolerance in antiquity, 9, 11.

Trajan, 11.

Tullia, 116.

Tyche, 91-96, 118.

Typhoeus, 140.

Uranos, 111.

Usener, 152.

Valerius Maximus, 118.

Varro, 100, 110.

Vico (Scienza Nuova), 143.

Violation of sanctuaries, 40, 60, 97, 100.

Virgil, 117.

Voss, G. I., 135, 138, 141.

Wisdom of Solomon, 128.

Worship rejected, 9-13, 60, 74, 77, 84, 109, 123, 125.

Xenocrates, 81-82, 105, 113, 129.

Xenophanes of Colophon, 13, 17-21, 52, 56.

Xenophon, 58, 59, 62, 66, 67. Memorab. 58, 60. Apology, 58.

Zeller, 76, 79.

Zeno of Elea, 21.

Zeus, 16, 22, 30, 43, 55, 57, 58, 81, 105, 111, 124.



FOOTNOTES

1 This was written before the appearance of Mr. Gruppe's work, Geschichte der klassischen Mythologie und Religionsgeschichte. Compare infra, p. 154.

THE END