{"collection":"Classics","html_url":"https://unchartedknowledge.5gfusion.net/browse/cla/orrp/orrp14.htm","path":"cla/orrp/orrp14.htm","source_url":"https://sacred-texts.com/cla/orrp/orrp14.htm","text":"1_1. Renan, L'Ant\u00e9christ, p. 130.\n1_2. M. Krumbacher (Byzant. Zeitschr., XVI, 1907, p. 710) notes, in connection with the idea that I am defending here: \"In \u00e4hnlicher Weise war dieser Gedanke (der Ueberfl\u00fcgelung des Abendlandes durch die auf alien Kulturgebieten vordringende Regsamkeit der Orientalen) kurz vorher in meiner Skizze der byzantinischen Literatur (Kultur der Gegenwart, I, 8 [1907], pp. 246-253) auseinandergelegt worden; es ist ein erfreulicher und bei dem Wirrsal widerstreitender Doctrinen tr\u00f6stlicher Beweis f\u00fcr den Fortschritt der Erkenntniss, dass\nzwei von ganz verschiedenen Richtungen ausgehende Diener der Wissenschaft sich in so wichtigen allgemeinen Fragen so nahe kommen.\"\n1_3. Cf. Kornemann, \"Aegyptische Einfl\u00fcsse im r\u00f6mischen Kaiserreich\" (Neue Jahrb. f\u00fcr das klass. Altertum, II, 1898, p. 118 ff.) and Otto Hirschfeld, Die kaiserl. Verwaltungsbeamten, 2d. ed., p. 469.\n1_4. See Cicero's statement regarding the ancient Roman dominion (De off., II, 8): \"Illud patrocinium orbis terrae verius quam imperium poterat nominari.\"\n1_5 O. Hirschfeld, op. cit., pp. 53, 91, 93, etc.; cf. Mitteis, Reichsrecht und Volksrecht, p. 9, n. 2, etc. Thus have various institutions been transmitted from the ancient Persians to the Romans; see Ch. VI, n. 5.\n1_6. Rostovtzew, \"Der Ursprung des Kolonats\" (Beitr\u00e4ge zur alten Gesch., I, 1901, p. 295); Haussoullier, Histoire de Milet et du Didymeion, 1902, p. 106.\n1_7. Mitteis, Reichsrecht und Volksrecht in den \u00f6stlichen Provinzen, 1891, pp. 8 ff.\n1_8. Mommsen, Gesammelte Schriften, II, 1905, p. 366: \"Seit Diocletian \u00fcbernimmt der \u00f6stliche Reichsteil, die partes Orientis, auf allen Gebieten die F\u00fchrung. Dieser sp\u00e4te Sieg des Hellenismus \u00fcber die Lateiner ist vielleiclit nirgends auff\u00e4lliger als auf dem Gebiet der juristischen Schriftstellerei.\"\n1_9. De Vog\u00fce and Duthoit, L'Architecture civile et rcligieuse de la Syrie centrale, Paris, 1866-1877.\n1_10. This result is especially due to the researches of Al. Strzygowski, but we cannot enter here into the controversies aroused by his publications: Orient oder Rom, 1911; Hellas in des Orients Umarmung, Munich, 1902, and especially Kleinasien, ein Neuland der Kunsigeschichte, Leipsic, 1903; [cf. the reports of Ch. Diehl, Journal des Savants, 1904, pp. 236 ff. = Etudes byzantines, 1905, pp. 336 ff.; Gabriel Millet, Revue arch\u00e9olog., 1905, 1, pp. 93 ff.; Marcel Laurent, Revue de l'Instr. publ. en Belgique, 1905, pp. 145 ff]; Mschatta, 1904, [cf. infra, Ch. VI, n. ].--M. Br\u00e9hier, \"Orient ou Byzance?\" (Rev. arch\u00e9ol., 1907, II, pp. 396 ff.), gives a substantial summary of the question.--In his last volume, Amida (1910), M. Strzygowski\ntries to find the source of medieval art in Mesopotamia. For this controversy see Diehl's Manuel d'art byzantin, 1910.\n1_11. See also Pliny, Epist. Traian., 40: \"Architecti tibi [in Bithynia] deesse non possunt . . . . cum ex Graecia etiam ad nos [at Rome] venire soliti sint.\"--Among the names of architects mentioned in Latin inscriptions there are a great many revealing Greek or Oriental origin (see Ruggiero, Dizion. epigr., s. v. \"Architectus\"), in spite of the consideration which their eminently useful profession always enjoyed at Rome..\n1_12. The question of the artistic and industrial influences exercised by the Orient over Gaul during the Roman period, has been broached frequently--among others by Courajod (Le\u00e7ons du Louvre, I, 1899, pp. 115, 327. ff.)--but it has never been seriously studied in its entirety. Micha\u00eblis has recently devoted a suggestive article to this subject in connection with a statue from the museum of Metz executed in the style of the school of Pergamum (Jahrb. der Gesellsch. f\u00fcr lothring. Geschichte, XVII, 1905, pp. 203 ff.). By the influence of Marseilles in Gaul, and the ancient connection of that city with the towns of Hellenic Asia, he explains the great difference between the works of sculpture discovered along the upper Rhine, which had been civilized by the Italian legions, and those unearthed on the other side of the Vosges. This is a very important discovery rich in results. We believe, however, that Micha\u00eblis ascribes too much importance to the early Marseilles traders traveling along the old \"tin road\" towards Brittany and the \"amber road\" towards Germany. The Asiatic merchants and artisans did not set out from one point only. There were many emigrants all over the valley of the Rhone. Lyons was a half-Hellenized city, and the relations of Arles with Syria, of Nimes with Egypt, etc., are well known. We shall speak of them in connection with the religions of those countries.\n1_13. Even in the bosom of the church the Latin Occident of the fourth century was still subordinate to the Greek Orient, which imposed its doctrinal problems upon it (Harnack, Mission und Ausbreitung, II, p. 283, n. 1).\n1_14. The sacred formulas have been collected by Alb. Dieterich, Eine Mithrasliturgie, pp. 212 ff. He adds \u0394\u03bf\u03af\u03b7 \u03c3\u03bf\u1f76 \u1f4c\u03bf\u03c3\u03b9\u03c1\u03b9\u03c2\n\u03c4\u1f78 \u03c8\u03c5\u03c2\u03c1\u1f78\u03bd \u1f54\u03b4\u03c9\u03c1, Archiv f\u00fcr Religionswiss., VIII, 1905, p. 504, n 1. [Cf. infra, ch. IV, n. 4_90.] Among the hymns of greatest importance for the Oriental cults we must cite those in honor of Isis, discovered in the island of Andros (Kaibel, Epigr., 4028) and elsewhere (see ch. IV, n. 4_6). Fragments of hymns in honor of Attis have been preserved by Hippolytus (Philosoph., V, 9. pp. 168 ff.) The so-called orphic hymns (Abel, Orphica, 1883), which date back to a rather remote period, do not seem to contain many Oriental elements (see Maas, Orpheus, 1895, pp. 173 ff.), but this does not apply to the gnostic hymns of which we possess very instructive fragments.--Cf. Mon. myst. de Mithra, I, p. 313, n. 1.\n1_15. Regarding the imitations of the stage, see Adami, De poetis scen. Graecis hymnorum sacrorum imitatoribus, 1901. W\u00fcnsch has shown the liturgic character of a prayer to Asklepios, inserted by Herondas into his mimiambi (Archiv f\u00fcr Religionswiss., VII, 1904, pp. 95 ff.) Dieterich believes he has found an extensive extract from the Mithraic liturgy in a magic papyrus of Paris (see infra, ch. VI, Bibliography). But all these discoveries amount to very little if we think of the enormous number of liturgic texts that have been lost, and even in the case of ancient Greece we know little regarding this sacred literature. See Ausfeld, De Graecorum precationibus, Leipsic, 1903; Ziegler, De precationum apud Graecos formis quaestiones selectae, Breslau, 1905; H. Schmidt, Veteres philosophi quomodo iudicaverint de precibus, Giessen, 1907.\n1_16. For instance, the hymn \"which the magi sung\"' about the steeds of the supreme god; its contents are given by Dion Chrysostom, Orat., XXXVI, 39 (see Mon. myst. Mithra, I. p. 298; II, p. 60).\n1_17. I have in mind the hymns of Cleanthes (Von Arnim, Stoic. fragm., I, Nos. 527, 537), also Demetrius's act of renunciation in Seneca, De Provid., V, 5, which bears a surprising resemblance to one of the most famous Christian prayers, the Suscipe of Saint Ignatius which concludes the book of Spiritual Exercises (Delehaye, Les l\u00e9gendes hagiographiques, 1905, p. 170, n. 1).--In this connection we ought to mention the prayer translated in the Asclepius, the Greek text\nof which has recently been found on a papyrus (Reitzenstein, Archiv f\u00fcr Religionswiss., VII, 1904, p. 395). On pagan prayers introduced into the Christian liturgy see Reitzenstein and Wendland, Nachrichten Ges. Wiss., G\u00f6ttingen, 1910, pp. 325 ff.\n1_18. This point has been studied more in detail in our Monuments relatifs aux myst\u00e8res de Mithra, from which we have taken parts of the following observations (I, pp. 21 ff.).\n1_19. Lucian's authorship of the treatise \u03a0\u03b5\u03c1\u1f76 \u03c4\u1fc6\u03c2 \u03a3\u03c5\u03c1\u03af\u03b7\u03c2 \u03b8\u03b5\u03bf\u1fe6 has been questioned but wrongly; see Maurice Croiset, Essai sur Lucien, 1882, pp. 63, 204. I am glad to be able to cite the high authority of N\u00f6ldeke in favor of its authenticity. N\u00f6ldeke writes me on this subject: \"Ich habe jeden Zweifel daran schon lange aufgegeben. . . . Ich habe lange den Plan gehabt, einen Commentar zu diesem immerhin recht lehrreichen St\u00fcck zu schreiben and viel Material dazu gesammelt. Aus der Annahme der Echtheit dieser Schrift ergiebt sich mir, dass auch das \u03a0\u03b5\u03c1\u1f76 \u1f00\u03c3\u03c4\u03c1\u03bf\u03bd\u03bf\u03bc\u03af\u03b1\u03c2 echt ist.\n1_20. Cf. Frisch, De compositione libri Plutarchei qui inscribitur, \u03a0\u03b5\u03c1\u1f76 \u1f3c\u03c3\u03b9\u03b4\u03bf\u03c2, Leipsic, 1906, and the observations of Neustadt, Berl. Philol. Wochenschr., 1907, p. 1117.--One of Plutarch's sources is the \u1f38\u03bf\u03c5\u03b4\u03b1\u03ca\u03ba\u03ac by Apion.--See also Scott Moncrieft, Journ. of Hell. Studies, XIX, 1909, p. 81.\n1_21. See ch. VII, pp. 202-203.\n1_22. Cf. Mon myst. Mithra, I, p. 75, p. 219.--For Egypt see Georges Foucart, \"L'art et la religion dans l'ancienne Egypte,\" Revue des id\u00e9es, Nov. 15, 1908.\n1_23. The narrative and symbolic sculpture of the Oriental cults was a preparation for that of the Middle Ages, and many remarks in Mile's beautiful book L'Art du XIIIe si\u00e8cle en France, can be applied to the art of dying paganism.","title":"Oriental Religions in Roman Paganism: Notes: I. Rome and the Orient","type":"page"}