504. Significantly enough, the formula of the oath sworn by this stone was not “per Jovis lapidem” but “per Jovem lapidem.”—Tr.
505. The Erechtheum, similarly, was a group of cult-sites, each refraining from interference with the others.—Tr.
506. Juppiter Dolichenus was a local deity of Doliche in Commagene, whose worship was spread over all parts of the Empire by soldiers recruited from that region; the tablet dedicated to him which is in the British Museum was found, for example, near Frankfurt-on-Main.
Sol Invictus is the Roman official form of Mithras. Troop-movements and trade spread his worship, like that of Juppiter Dolichenus, over the Empire.—Tr.
507. To whom the inhabitants of “Roman” Carthage managed to attach even Dido.—Tr.
508. Wissowa, Kult. und. Relig. d. Römer (1912), pp. 98 et seq.
509. Wissowa, Relig. u. Kult. der Römer (1912), p. 355.
510. The symbolic importance of the Title, and its relation to the concept and idea of the Person, cannot here be dealt with. It must suffice to draw attention to the fact that the Classical is the only Culture in which the Title is unknown. It would have been in contradiction with the strictly somatic character of their names. Apart from personal and family names, only the technical names of offices actually exercised were in use. “Augustus” became at once a personal name, “Cæsar” very soon a designation of office. The advance of the Magian feeling can be seen in the way in which courtesy-expressions of the Late-Roman bureaucracy, like “Vir clarissimus,” became permanent titles of honour which could be conferred and cancelled. In just the same way, the names of old and foreign deities became titles of the recognized Godhead; e.g., Saviour and Healer (Asklepios) and Good Shepherd (Orpheus) are titles of Christ. In the Classical, on the contrary, we find the secondary names of Roman deities evolving into independent and separate gods.
511. Diagoras, who was condemned to death by the Athenians for his “godless” writings, left behind him deeply pious dithyrambs. Read, too, Hebbel’s diaries and his letters to Elise. He “did not believe in God,” but he prayed.
512. See Vol. II, p. 376.
513. See Vol. II, p. 244.
514. Livy XL, 29.—Tr.
515. In the famous conclusion of his “Optics” (1706) which made a powerful impression and became the starting-point of quite new enunciations of theological problems, Newton limits the domain of mechanical causes as against the Divine First Cause, whose perception-organ is necessarily infinite space itself.
516. As has been shown already, the dynamic structure of our thought was manifested first of all when Western languages changed “feci” to “ego habeo factum,” and thereafter we have increasingly emphasized the dynamic in the phrases with which we fix our phenomena. We say, for instance, that industry “finds outlets for itself” and that Rationalism “has come into power.” No Classical language allows of such expressions. No Greek would have spoken of Stoicism, but only of the Stoics. There is an essential difference, too, between the imagery of Classical and that of Western poetry in this respect.
517. The law of the equivalence of heat and work.—Tr.
519. Original: “Keine dem abendländischen Geist natürliche Art der Deutung mechanischer Tatsachen, welche die Begriffe Gestalt und Substanz (allenfalls Raum und Masse) statt Raum, Zeit, Masse, und Kraft zugrunde liegt.”
520. See foot-note, p. 314.—Tr.
522. See Vol. II, p. 618.
523. See M. Planck, Entstehung und bisherige Entwicklung der Quantentheorie (1920), pp. 17-25.
524. Which in many cases have led to the supposition that the “actual existence” of atoms has now at last been proved—a singular throw-back to the materialism of the preceding generation.
525. This sentence follows the original word for word and phrase for phrase. Its significance depends wholly on the precise meaning to be attached to such words as “dead,” “free,” “latent,” and to attempt any sharper formulation of the processes in English would require not only the definition of these (or other) basic terms but also extended description of what they imply.
The Second Law of Thermodynamics is something which is absorbed by, rather than specified for, the student. Elsewhere in this English edition, indications have been frequently given to enable the ordinary student to follow up matters referred to more allusively in the text. But in this difficult domain such minor aids would be worthless. All that is possible is to recommend such students to make a very careful study of some plain statement of the subject like Professor Soddy’s “Matter and Energy” (especially chapters 4 and 5) and to follow this up—to the extent that his mathematical knowledge permits—in the articles Energy, Energetics and Thermodynamics in the Ency. Brit., XI ed.—Tr.
526. See foot-note, p. 157.
527. The application of the idea of “lifetime” to elements has in fact produced the conception of “half-transformation times” [such as 3.85 days for Radium Emanation.—Tr.].
528. The text of this paragraph has been slightly condensed, as in such a field as this of philosophical mathematics partial indications would serve no useful purpose. The mathematical reader may refer to the articles Function, Number, and Groups in the Ency. Brit., XI ed.—Tr.