222. Bk. xxii, ch. xii, sec. 8.
223. Bk. xxi, ch. i, sec. 7. “Et quoniam erudito et studioso cognitionum omnium principi malivoli praenoscendi futura pravas artes adsignant, advertendum est breviter unde sapienti viro hoc quoque accidere poterit doctrinae genus haud leve. Elementorum omnium spiritus, utpote perennium corporum praesentendi motu semper et ubique vigens ex his quae per disciplinas varias affectamus, participat nobiscum munera divinandi; et substantiales potestates ritu diverso placatae, velut ex perpetuis fontium venis vaticina mortalitati subpeditant verba.”
224. Bk. xxi, ch. i, sec. 13.
225. Bk. xxi, ch. i, sec. 14. “Unde praeclare hoc quoque ut alia Tullius ‘signa ostenduntur’ ait ‘a dis rerum futurarum.’” “Dis” seem to be practically identical in Ammianus’s mind with natural forces.
226. Περὶ ἐνυπνίων. (On Dreams) ch. 2. Synesii Cyrenâei Quae Extant Opera Omnia. Io. Georgius Krabinger. Landishuti, MDCCCL. Tomus I. All following references to and quotations from the works of Synesius apply to this edition. There is a French translation with several introductory essays by H. Druon, Paris, 1878. For an account in English of Synesius and his writings see W. S. Crawford, Synesius the Hellene, London, 1901. See also, H. O. Taylor, Classical Heritage of the Middle Ages, pp. 78–82, New York, 1901. This interesting work gives illustrations in various fields of the continuity of culture during the transition from Roman times to the Middle Ages.
227. Περὶ ἐνυπνίων (On Dreams) ch. 3. Ἔδει γαρ, οἶμαι, τοῦπαντὸς τούτου συμπαθοῦς τε ὄντος καὶ σύμπνου τὰ μέρη προσήκειν άλλήλοις, ἅτε ἑνὸς ὅλου τὰ μέλη τυγχάνοντα. Καὶ μή ποτε αἱ μάγων ἵυγγες αὖται· καὶ γὰρ θέλγεται παρ άλλήλων, ὢσπερ σημαίνεται· καὶ σοφὸς ὁ εἰδὼς τὴν τῶν μερῶν τοῦ κόσμου συγγένειαν. Ἔλκει γὰρ ἄλλο δἰ ἄλλου, ἔχων ἐνέχυρα παρόντα τῶν πλεῖστον ἀπόντων, καὶ φωνὰς, καὶ ὔλας καὶ σχήματα.... Evidently Synesius did not regard the magi as mere imposters.
228. Περὶ ἐνυπνίων, ch. 3. Καὶ δὴ καὶ θεῷ τινὶ τῶν εἴσω τοῦ κόσμου λίθος ἐνθένδε καὶ βοτάνη προσήκει, οἴς ὁμοιοπαθῶν εἴκει τῇ φύσει καὶ γοητεύεται. In his Praise of Baldness (Φαλάκρας ἐγκώμιον), ch. 10, Synesius tells how the Egyptians attract demons by magic influences.
229. Περι ἐνυπνίων, ch. 1. Αὐται μὲν ἀποδείξεις ἔστων τοῦ μαντείαν ἐν τοῖς ἀρίστοις εἶναι τῶν ἐπιτηδευομένων ἀνθρώποις.
230. Ibid., ch. 18.
231. Φαλάκρας ἐγκώμιον, ch. 10.
232. Αἰγύπτιοι ἤ περὶ προνοίας, bk. ii, ch. 7.
233. Πρὸς παιόνιον περί τοῦ δώρον, ch. 5.
234. Δίων, ch. 7. Περι ἑνυπνίων, ch. 4. Ἐπιστολαί, 4 and 49.
235. “Universa philosophiae integritas.” Commentary on Dream of Scipio, bk. ii, ch. 17. For Macrobius on Virgil see T. R. Glover, Life and Letters in the Fourth Century A. D. (Cambridge, Eng., 1901), p. 181, and Macrobius, Saturnalia, bk. i, ch. xvi, sec. 12. Macrobius has been edited in French and Latin by Nisard. Paris, 1883.
236. Commentary, bk. i, chs. 5 and 6; ii, ch. 1 and 2.
237. Ibid., bk. i, ch. 7.
238. Ibid., bk. i, ch. 19.
239. Commentary, bk. i, ch. 14.
240. Glover, op cit., p. 178.
241. Glover, op cit., p. 187, note 1.
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