(see _supra_, n. 39),
Porphyry tells us (_De Abst._, II, 41):

[Greek: Toutous] (sc. [Greek: tous daimonas]) [Greek: malista kai ton
proestota auton] (c. 42, [Greek: he proestosa auton dunamis] = Ahriman)
[Greek: ektimosin hoi ta kaka dia ton goeteion prattomenoi k. t. l.] Cf.
Lactantius, _Divin. Inst._, II, 14 (I, p. 164, 10, Brandt ed.); Clem. of
Alexandria, _Stromat._, III, p. 46 C, and _supra_, n. 37. The idea that the
demons subsisted on the offerings and particularly on the smoke of the
sacrifices agrees entirely with the old Persian and Babylonian ideas. See
Yasht V, XXI, 94: What "becomes of the libations which the wicked bring to
you after sunset?" "The devas receive them," etc.--In the cuneiform tablet
of the deluge (see 160 ff.), the gods "smell the good odor and gather above
the officiating priest like flies." (Dhorme, _Textes religieux
assyro-babyloniens_, 1907, p. 115; cf. Maspero, _Hist. anc. des peuples de
l'Orient_, I, p. 681.).

77. Plut., _De Iside_, c. 46.

78. The _druj Nasu_ of the Mazdeans; cf. Darmesteter, _Zend-Avesta_, II, p.
xi and 146 ff.

79. Cf. Lucan, _Phars._, VI, 520 ff.

80. Mommsen, _Strafrecht_, pp. 639 ff. There is no doubt that the
legislation of Augustus was directed against magic, cf. Dion, LII, 34,
3.--Manilius (II, 108) opposes to astrology the {281} _artes quorum haud
permissa facultas_. Cf. also Suet., _Aug._, 31.

81. Zachariah the Scholastic, _Vie de Severe d'Antioche_, Kugener ed.
(_Patrol. orientalis_, II), 1903, pp. 57 ff.

82. Magic at Rome in the fifth century: Wuensch, _Sethianische
Verfluchungstafeln aus Rom_, Leipsic, 1898 (magical leads dated from 390 to
420); _Revue hist. litt. relig._, VIII, 1903, p. 435, and Burchardt, _Die
Zeit Constantin's_, 2d ed., 1880, pp. 236 ff.

VIII. THE TRANSFORMATION OF PAGANISM.

BIBLIOGRAPHY: The history of the destruction of paganism is a subject that
has tempted many historians. Beugnot (1835), Lasaulx (1854), Schulze (Jena,
1887-1892) have tried it with varying success (see Wissowa, _Religion der
Roemer_, pp. 84 ff.). But hardly any one has been interested in the
reconstruction of the theology of the last pagans, although material is not
lacking. The meritorious studies of Gaston Boissier (_La fin du Paganisme_,
Paris, 1891) treat especially the literary and moral aspects of that great
transformation. Allard (_Julien l'Apostat_, I, 1900, p. 39 ff.) has
furnished a summary of the religious evolution during the fourth cen