1. Eduard Norden, Aeneis, Buch VI, Leipzig, 1903, is most useful for its commentary, especially on religious and philosophic matters.2. W. Warde Fowler, The Religious Experience of the Roman People, Macmillan Co., 1911, pp. 419 ff.

So Dante’s journey through Hell, Purgatory, and Paradise secured his conversion and salvation, bringing him finally to freedom and to knowledge. Paradiso, XXXI, 85-87 and XXXIII entire.3. Metempsychosis was the subject of the Ingersoll lecture by Professor George Foot Moore in 1914. Therefore that theme is not discussed here.4. Cf. FriedlÄnder, Roman Life and Manners, Routledge, London, 1910, iii, chap. II.5. On the pre-Hellenic periods, see Schuchhardt, Schliemann’s Excavations, New York, 1891, passim; Lagrange, La CrÈte Ancienne, Paris, 1908, chap. II; Baikie, The Sea-Kings of Crete, London, 1910, chap. XI.6. Cf. Fairbanks, Greek Religion, New York, 1910, pp. 168-188; Stengel, Griechische KultusaltertÜmer, 2d ed., Munich, 1898, § 80; Wissowa, Religion und Kultus der RÖmer, 2d ed., Munich, 1912, § 36; W. Warde Fowler, Religious Experience of the Roman People, London, 1911, passim; and especially Lecture XVII, “Mysticism—Ideas of the Future Life;” C. Pascal, Le Credenze d’Oltretomba, 2 vols., 1912.7. B. I. Wheeler, Dionysos and Immortality, Ingersoll Lecture for 1898-99. The classic work on Orphism is Rohde, Psyche: Seelencult und Unsterblichkeitsglaube der Griechen, 3d ed., TÜbingen, 1903, vol. ii.8. Frg. 154 Abel.9. Apparently Orphism was already established at Croton in southern Italy when Pythagoras arrived there about 530 B.C.; but the matter is very uncertain. It is clear that Orphism and Pythagoreanism soon coalesced, even if they were originally distinct.10. Rep., vi, 508 f. It should be said that the identity of Plato’s supreme idea with God is denied by some Platonists; but cf. Phil. 22C; Tim. 28A-29E, 57A, 92C.11. The doctrine of ideas is developed in the Phaedo, Phaedrus, Meno, Symposium, and especially in the Republic. In the Sophist and the Parmenides, Plato criticizes his own views acutely.12. Metaphys., i, 9; vi, 8; xii, 10; xiii, 3.13. Phaedrus, 245 (cf. Laws, x, 894B ff., xii, 966E); Phaedo, 72 ff., 86, 105; Meno, 81 ff.14. Diss., i, 14, 6; ii, 8, 11.15. Cf. E. V. Arnold, Roman Stoicism, University Press, Cambridge (Eng.), 1911, chap. XI.16. Rohde, Psyche, ii^3, 379 ff.17. CIL., ii, 1434; cf. 1877, 2262.18. CIL., v, 1939.19. CIL., vi, 14672 = Ins. Graec., xiv, 1746.20. Call., Epig., 13, 3 ff.21. CIL., iii, 5825; vi, 9280, 10848; x, 6706; etc.22. Aen., vi, 723-751. Translation by Theodore C. Williams, Houghton Mifflin Company, Boston, 1908.23. On these mysteries, see Rohde, Psyche, i^3, pp. 278 ff.; Farnell, Cults of the Greek States, iii, 126-213; A. Mommsen, Feste der Stadt Athen, pp. 204-277, 405-421.24. 480 f.25. Frg. 137.26. Frg. 753.27. 454 ff.28. Eph. Arch., iii (1883), p. 81, 8.29. On these and other oriental gods, see F. Cumont, The Oriental Religions in Roman Paganism, Chicago, 1911; also G. Showerman, The Great Mother of the Gods, 1901; Hepding, Attis, 1903; W. Budge, Osiris and the Egyptian Resurrection, 2 vols., 1911; G. A. Reisner, The Egyptian Conception of Immortality, Ingersoll Lecture for 1911; F. Cumont, Textes et Monuments relatifs aux MystÈres de Mithra, 2 vols., 1894-1900; Id., Les MystÈres de Mithra, 2 ed., 1902; English translation, 1910.30. Apuleius, Metamorphoses, xi, 23.31. Enn., iv, 7.32. Cf. Plato, Rep., 364 B ff.; Demosth., xviii, 259; Apul., Met., viii, 24 ff.33. R. H. Charles, A Critical History of the Doctrine of a Future Life in Israel, in Judaism, and in Christianity, London, 1899, is a convenient book, but one which must be used with caution.34. A. Harnack, Lehrbuch der Dogmengeschichte, i, 4th ed., 1909; English translation from the third German edition, 1901; G. B. Stevens, The Theology of the New Testament, 1903; H. Holtzmann, Lehrbuch der neutestamentlichen Theologie, 2 vols., 2d ed., 1911.35. Rep., ii, 363 D.36. Apol., 41.37. It should be said that even in the earliest period Christian baptism had certain magical notions attached to it; not, however, the belief that it secured immortality.38. Cf. Hatch, The Influence of Greek Ideas and Usages on the Christian Church, X, B; Anrich, Das antike Mysterienwesen in seinem Einfluss auf das Christentum, 1894, pp. 168 ff., especially 179 ff.39. Hom. in Num., xxv; in Ps. xxxvi, 3.40. C. D., xx, 25; xxi, 13 (where Virgil’s verses given above are quoted), 26; de octo Dulcitii Quaest., Qu. i, 13; Enchiridion, lxix.41. St. Thomas, Opera (Venice, 1759), xii, p. 575, Distinctio xxi, Quaes. 1, Sol. 3; xiii, p. 347 ff., Distinctio xliv, Quaes. 3, Art. 4, Quaestiunc. 3; Bellarmino, de Purgatorio, II, x-xii.