A Short History of Freethought Ancient and Modern, Volume...

1 Cp. Tiele, Outlines, pp. 205, 207, 212. ↑

2 Cp. E. Meyer, Geschichte des Alterthums, ii, 533. ↑

3 Cp. K. O. Müller, Literature of Ancient Greece, ed. 1847, p. 77. ↑

4 Duncker, Gesch. des Alterth. 2 Aufl. iii, 209–10, 252–54, 319 sq.; E. Meyer, Gesch. des Alterth. ii, 181, 365, 369, 377, 380, 535 (see also ii, 100, 102, 105, 106, 115 note, etc.); W. Christ, Gesch. der griech. Lit. 3te Aufl. p. 12; Gruppe, Die griech. Culte und Mythen, 1887, p. 165 sq. ↑

5 E. Curtius, Griech. Gesch. i, 28, 29, 35, 40, 41, 101, 203, etc.; Meyer, ii, 369. ↑

6 See the able and learned essay of S. Reinach, Le Mirage Orientate, reprinted from L’Anthropologie, 1893. I do not find that its arguments affect any of the positions here taken up. See pp. 40–41. ↑

7 Meyer, ii. 369; Benn, The Philosophy of Greece, 1898, p. 42. ↑

8 Cp. Bury, History of Greece, ed. 1906, pp. vi, 10, 27, 32–34, 40, etc.; Burrows, The Discoveries in Crete, 1907, ch. ix; Maisch, Manual of Greek Antiquities, Eng. tr. §§ 8, 9, 10, 60; H. R. Hall, The Oldest Civilization of Greece, 1901, pp. 31, 32. ↑

9 Cp. K. O. Müller, Hist. of the Doric Race, Eng. tr. 1830, i, 8–10; Busolt, Griech. Gesch. 1885, i, 33; Grote, Hist. of Greece, 10-vol. ed. 1888, iii, 3–5, 35–44; Duncker, iii, 136, n.; E. Meyer, Gesch. des Alterthums, i, 299–310 (§§ 250–58); E. Curtius, i, 29; Schömann, Griech. Alterthümer, as cited, i, 2–3, 89; Burrows, ch. ix. ↑

10 Cp. Meyer, ii, 97; and his art. “Baal” in Roscher’s Ausführl. Lex. Mythol. i, 2867. ↑

11 The fallacy of this tradition, as commonly put, was well shown by Renouvier long ago—Manuel de philosophie ancienne, 1844, i, 3–13. Cp. Ritter, as cited below. ↑

12 Cp. on one side, Ritter, Hist. of Anc. Philos. Eng. tr. i, 151; Renan, Études d’hist. religieuse, pp. 47–48; Zeller, Hist. of Greek Philos. Eng. tr. 1881, i, 43–49; and on the other, Ueberweg, Hist. of Philos. Eng. tr. i, 31, and the weighty criticism of Lange, Gesch. des Materialismus, i, 126–27 (Eng. tr. i, 9, note 5). ↑

13 Cp. Curtius, i, 125; Bury, introd. and ch. i. ↑

14 Cp. Bury, as cited. ↑

15 As to the primary mixture of “Pelasgians” and Hellenes, cp. Busolt, i, 27–32; Curtius, i, 27; Schömann, i, 3–4; Thirlwall, Hist. of Greece, ed. 1839, i, 51–52, 116. K. O. Müller (Doric Race, Eng. tr. i, 10) and Thirlwall, who follows him (i, 45–47), decide that the Thracians cannot have been very different from the Hellenes in dialect, else they could not have influenced the latter as they did. This position is clearly untenable, whatever may have been the ethnological facts. It would entirely negate the possibility of reaction between Greeks, Kelts, Egyptians, Semites, Romans, Persians, and Hindus. ↑

16 Murray, Four Stages of Greek Religion, 1912, p. 59. ↑

17 Cp. Meyer, Gesch. des Alt. ii, 583. ↑

18 The question is discussed at some length in the author’s Evolution of States, 1912. ↑

19Lit. of Anc. Greece, pp. 41–47. The discussion of the Homeric problem is, of course, alien to the present inquiry. ↑

20Introd. to Scientif. Mythol. Eng. tr. pp. 180, 181, 291. Cp. Curtius, i, 126. ↑

21 Cp. Curtius, i, 107, as to the absence in Homer of any distinction between Greeks and barbarians; and Grote, 10-vol. ed. 1888, iii, 37–38, as to the same feature in Archilochos. ↑

22 Duncker, Gesch. des Alt., as cited, iii. 209–10; pp. 257, 319 sq. Cp. K. O. Müller, as last cited, pp. 181, 193; Curtius, i, 43–49, 53, 54, 107, 365, 373, 377, etc.; Grote, iii, 39–41; and Meyer, ii, 104. ↑

23 Duncker, iii, 214; Curtius, i, 155, 121; Grote, iii, 279–80. ↑

24 Busolt, Griech. Gesch. 1885, i, 171–72. Cp. pp. 32–34; and Curtius, i, 42. ↑

25 On the general question cp. Gruppe, Die griechischen Culte und Mythen, pp. 151 ff., 157, 158 ff., 656 ff., 672 ff. ↑

26 Preller, Griech. Mythol. 2 Aufl. i, 260; Tiele, Outlines, p. 211; R. Brown, Jr., Semit. Influ. in Hellenic Mythol. 1898, p. 130; Murray, Hist. of Anc. Greek Lit. p. 35; H. R. Hall, Oldest Civilization of Greece, 1901, p. 290. ↑

27 See Tiele, Outlines, pp. 210, 212. Cp., again, Curtius, Griech. Gesch. i, 95, as to the probability that the “twelve Gods” were adjusted to the confederations of twelve cities; and again p. 126. ↑

28 “Even the title ‘king’ (Αναξ) seems to have been borrowed by the Greek from Phrygian.... It is expressly recorded that τύραννος is a Lydian word. Βασιλεύς (‘king’) resists all attempts to explain it as a purely Greek formation, and the termination assimilates it to certain Phrygian words.” (Prof. Ramsay, in Encyc. Brit. art. Phrygia). In this connection note the number of names containing Anax (Anaximenes, Anaximandros, Anaxagoras, etc.) among the Ionian Greeks. ↑

29 iv, 561 sq. ↑

30 It is now agreed that this is merely a guess. The document, further, has been redacted and interpolated. ↑

31Prehist. Antiq. of the Aryan Peoples, Eng. tr. p. 423. Wilamowitz holds that the verses Od. xi, 566–631, are interpolations made later than 600 B.C. ↑

32 Tiele, Outlines, p. 209; Preller, p. 263. ↑

33 Meyer says on the contrary (Gesch. des Alt. ii, 103, Anm.) that “Kronos is certainly a Greek figure”; but he cannot be supposed to dispute that the Greek Kronos cult is grafted on a Semitic one. ↑

34 Sayce, Hibbert Lectures, pp. 54, 181. Cp. Cox, Mythol. of the Aryan Nations, p. 260, note. It has not, however, been noted in the discussions on Semelê that Semlje is the Slavic name for the Earth as Goddess. Ranke, History of Servia, Eng. tr. p. 43. ↑

35Iliad, xiv, 201, 302. ↑

36 Sayce, Hibbert Lectures, p. 367 sq.; Ancient Empires, p. 158. Note p. 387 in the Lectures as to the Assyrian influence, and p. 391 as to the Homeric notion in particular. Cp. W. Christ, Gesch. der griech. Literatur, § 68. ↑

37 It is unnecessary to examine here the view of Herodotos that many of the Greek cults were borrowed from Egypt. Herodotos reasoned from analogies, with no exact historical knowledge. But cp. Renouvier, Manuel, i, 67, as to probable Egyptian influence. ↑

38 Cp. Meyer, ii, §§ 453–60, as to the eastern initiative of Orphic theology. ↑

39 It is noteworthy that the traditional doctrine associated with the name of Orpheus included a similar materialistic theory of the beginning of things. Athenagoras, Apol. c. 19. Cp. Renouvier, Manuel de philos. anc. i, 69–72; and Meyer, ii, 743. ↑

40 Cp. Meyer, ii, 726. As to the oriental elements in Hesiod see further Gruppe, Die griechischen Culte und Mythen, 1887, pp. 577, 587, 589, 593. ↑