Myth and Science Part 12

The joys of the Elysian fields and of Paradise, as rewards of the good and faithful after death, varying in details with the moral and mythical beliefs of various peoples, were heightened by concerts and musical symphonies, as, owing to natural evolution and the introduction of Oriental ideas, if appears even in the Christian conception of Paradise.

For the great majority of believers, earthly music is only an echo of that celestial music, and partic.i.p.ates in its divine efficacy. In the Christian Paradise there were saints to preside over the instruments, the singing, and music; the visions of the ecstatic, the hallucinations of the mystic, and the precious memories and images of the dead, are often combined with sweet and heavenly music, and this completes the fetishtic idea which enters into every phenomenon with which man has to do. For if inanimate objects and instruments were supposed by the primitive savage to have a soul which followed the shade of the dead man into the mythical abode beyond the grave, in modern religions the earthly instruments, the fanciful idols of the common people and of mystics, also resound in Elysium and the heavens, touched and inspired by choirs of angels and by seraphic powers.

The deep and sonorous music of bells, of organs, and other ecclesiastical instruments, the chants which resound through vaulted roofs amid the a.s.sembled wors.h.i.+ppers, ecclesiastical lights, and the fumes of incense, inspire many Christians with a deep and aesthetic sense of the divine presence; and at such moments their vivid faith joins heaven and earth in the same harmonious emotion. The music, chants, and harmony, combined with other solemn rites, are unconsciously embodied by us, entering into our hearts as they circle round the church, and they become the mysterious language of celestial powers. We are once more immersed in the world of fancy and of myth, purified however by the evolution it has undergone. This exalted state of mind is also experienced by those who listen to profane music, since the harmony and modulation of sound, and the expression given to it by the combination of various instruments, immediately affect the soul of the listener as a whole, without the aid of reflection, and a substantial ent.i.ty which deliberately fulfils its spontaneous cycle of development is thus created; in a word, the harmonies they hear are unconsciously personified. Any one who makes a deep and careful a.n.a.lysis of his states of consciousness in these circ.u.mstances will admit the truth of this a.s.sertion.

The ordinary modes of expression respecting music, which are in use not only among uneducated people, but among those who are educated and civilized, display the earlier and innate belief in the mythical representations of this art. The expressions may be often heard: What divine music! What angelic harmony! This song is really seraphic! and the like. Such expressions not only bear witness to the old mythical sentiment, and to the ultimate development of its form, but they also indicate the actual sentiments of the speaker. The personifying power of the human intelligence is such as to recur spontaneously, even in one who has abandoned these ancient illusions, if he surrenders himself for a while to his natural instinct. It has often happened that a man who listens to a melodious and beautiful piece of music is gradually aroused and excited by its sweet power, so as to be carried away into a world of new sensations, in which all our sentiments and affections, our deepest, tenderest, and dearest aspirations blossom afresh in our memory, and are fused into and strengthened by these harmonies; we seem to be transported into ethereal regions, and unconsciously surrender ourselves to their influence. This kind of natural ecstasy is not produced merely by the physiological effects of music on the organism, by the education of our sense of beauty, and of our reminiscences of earlier mythical emotions, but also by the innate impulse which still persists, leading us to idealize and vivify all natural phenomena, and also our own sensations.

But if among the common people, the devout, and occasionally also among people of culture, this highest art is not divested of its mythical environment, which still persists, although in a more ideal form, yet it has followed and still follows the general evolution of human ideas. The art of music was identified with song and with the mythical personality ascribed to it, of which these instruments were the extrinsic and harmonious echo; at first, like the other arts, it, was a religious conception and ent.i.ty pertaining to the Church, but it gradually a.s.sumed a character of its own, was dissociated from the Church, and became a secular art, diverging more and more from the mythical ideas with which it had before been filled. When instruments increased in number, and became more perfect in quality; when harmony, strictly so called, was developed and became more efficient, instrumental music still continued to be the servant of vocal music, and was employed to give emphasis, relief, warmth, and colour to the art of song, which continued to be supreme. Song had its peculiar musical character, and the human voice, alone or in a chorus, might be regarded as the type of instrumental music, rendered more effective by the words which expressed the ideas and sentiments of such songs by harmonizing the various vocal instruments in accordance with their tones and varying _timbre_.

Instrumental music, by the melodious harmony of artificial sounds, had however a vast field peculiar to itself, and an existence independent of the human voice. This was and is, in addition to its release from the bonds of myth, the necessary result of the evolution of this highest art.

Instrumental music, considered in itself, with the symphony as its highest expression, has been declared by a learned writer to be the grandest artistic creation, and the ultimate form of art in which the vast cycle of all things human will find its development. A symphony is an architectural construction of sounds, mobile in form, and not absolutely devoid of a literary meaning. Yet we must not seek in instrumental music for that which it cannot afford, such as the ideas contained in words. Any one must admit the futility of the attempt to give a dramatic interpretation or language to instrumental music, who reads the description attempted by Lenz and other writers of some of Beethoven's sonatas. Instrumental music does not lend itself to these interpretations, since it is an art with an independent existence. We have observed that in its first development it was used as an accompaniment to the voice, or a.s.sociated with the movements of the body, or with the dance, and consequently had not the independence which was gradually achieved, until it culminated in the symphony.

Instrumental music adds nothing to literature, nor to the expression of ideas and sentiments, but in it pure music consists, and it is the very essence of the art. Literature and poetry belong to a definite order of ideas and emotions; music is only able to afford musical ideas and sentiments. Instrumental music has its peculiar province as the supreme art which composes its own poems by means of the order, succession, and harmony of sounds; it delights, ravishes, and moves us by exciting the emotional part of our nature, and thus arouses a world of ideas which may be modified at pleasure, and which may, by the powerful means at its disposal, produce effects of which instruments merely used for accompanying the voice are incapable. When instrumental music was released from all servitude to other arts, as well as from all positive sense of religious emotions or mythical and symbolic prejudice, thought was able to create the art of sounds, which contains in itself a special aim and meaning.

We have thus reached the term of our arduous and fatiguing journey. We flatter ourselves that a truth has been gleaned from it, and this conviction is not, due to a presumptuous reliance on our powers, but on the conscientious honesty of our researches, combined with a great yet humble love of truth. Others, who are better endowed with genius and learning will judge of our success, and we shall willingly submit to their criticism and correction, so long as they are fair and unprejudiced and only aim at the truth. From animal perception, and the mental and physical fact into which it is to be resolved, we have traced the root which in man's case grows into a mighty tree; the first germ of all the mythical ideas of every people upon earth. The subjectivity of which animals and man are spontaneously conscious in every internal and external phenomenon, the subsequent entification of ideas, even after thought has attained to these more rational forms, are the great factors of myth in all its forms, of superst.i.tions, of religions, and also of science. We have reduced all the normal and abnormal sources of these fanciful ideas to that single source which we have just indicated.

Penetrating below the kingdom of man into that of animals, we have there discovered where the germ was formed, and this completes the doctrine of evolution and bears witness to its truth. The evolution of myth went through the regular process, by which it was formulated and simplified, until it was resolved into all the sciences and rational arts, and was thus transformed into a positive science, pa.s.sing through an ulterior stage of myth and science before it took the definitive form of a purely intellectual conception.

We have seen that the source of myth is the same as that of science, since perception is the condition of both, and the process pursued is identical, although the subject on which the faculty of thought is exercised is changed. Therefore the problem of myth, which includes every achievement of the human understanding, and fills all sociology, is transformed into the problem of civilization. Thought has run its course in the vast evolution from myth to science, which is rendered possible by the permanence and duration of a powerful and vigorous race, and hence came the gradual transition from the illusions which involve the ignorance and servitude of the majority of the people to truth and liberty, since these are released from their earlier wrappings, and the human race rises to a sense of its n.o.bility and highest good. We have considered this evolution as a whole and in its details, and have seen that every achievement of the human understanding pa.s.ses through the same phases, and reaches the same goal. We have adduced witnesses to confirm our own observation from history and ethnography in general, apart from any bias for a religious and scientific system. We believe that in this way alone there can be any true progress in the science which we have undertaken to consider in this essay.

The result of the inquiry shows that by a slow yet inevitable evolution man rose from his primeval condition of error, illusion, and servitude to his fellow man, to that degree of truth and liberty of which he is capable: he was so made that he necessarily advanced to the grand height which has been attained by the most laborious and intelligent of the human race. He rises higher, and is more sensible of his own dignity, in proportion as he becomes, within the limits of his nature, the artificer of his own greatness and civilization. While many peoples have become extinct, others have, owing to their natural incapacity, remained in a savage and barbarous condition, while others again have attained to a certain amount of civilization, but their mental evolution has stopped short. Our own race, originally, as I believe, Aryo-Semitic, for it is possible that these two powerful branches were derived from a common stock, has persisted without interruption in spite of many adversities and revolutions, and has displayed in successive generations the progress of general civilization, and the goal which man is able to reach in his highest perfection of mind and body, favoured by the physical and biological conditions of climate. In this race, whether with respect to myth and science or to civilization, the theory of evolution has practically been carried out in all its phases and degrees.

Science and freedom were the great factors of civilization, or of progress in every kind of conceptions, sentiments, and social conditions: the first dissolved and destroyed the matrix of myth in which the intelligence was at first enveloped, and liberty, which was wholly due to science, made steady progress a matter of certainty. So that it may be said that the whole web of human history, so far as it consists in civilization or the progress of all good things, of the arts, and of every intellectual and material achievement, was the conflict of science, and her offspring freedom, against ignorance, and the despotism which results from ignorance, under all the social forms in which they are manifested. So that all good and wise men, sincere lovers of the dignity of mankind and of the welfare of society and of the individual, ought to feel a deep reverence and love for these two powers, and to be ready to give up their lives to them. For if--which in the present condition of the world is an impossible hypothesis--they were to fail, the human race would be irretrievably lost, since these are our real liberators from barbarism, which have upheld mankind in the struggle against it, under whatever name these principles have appeared.

I am aware that my theory will meet with many obstinate and zealous opponents in Italy, since I use the simple terms of reason and science, unqualified by other arguments, and I maintain the absolute independence of free thought. Opposition is the more likely since science and freedom have been held responsible for sectarian intemperance, for the disturbances of the lower orders, for the inevitable disasters, the social and intellectual aberrations both of the learned and of the common peoples: science and freedom are held to have repeated the wiles of the serpent in Eden. But I am not uneasy at the thought of such opposition, since the progress of the human race has been owing to the fact that men convinced of the truth took no heed of the superst.i.tious and interested war waged against them, sometimes from ignorance of things in general and of the law which governs civilization, sometimes from honest conviction.

The falsity of the accusation so generally made against science and freedom will appear if we consider that all the benefits we now enjoy, civil, scientific, and material, and which are especially enjoyed by the men who inveigh most strongly against these two factors, are solely derived from science and freedom. Without them we should be in the civil, intellectual, and material condition of the kingdom of Dahomey, and in the savage and barbarous state of all primitive peoples. If the misunderstanding of truth or an imperfect science is injurious, it must not therefore be rejected. Science is the constant and vigilant generator of all social improvement, and the most formidable enemy of the tyranny of a despot, of an oligarchy, or of the mult.i.tude, whether it take a religious or secular form. Since sharp instruments are powerful aids to civilization and material prosperity, they are not to be altogether set aside because some persons die miserably by them. As I have always maintained, and now repeat with still stronger conviction, science and freedom, the ever watchful guardians of the human race, are and must always remain the sole remedies for the evils which threaten us. I do not dispute the beneficent influence of other factors combined with these, but, taken alone, they would be powerless, and if science were eclipsed they would be transformed into fresh causes of servitude and ignorance, as it has often appeared in past times when the laws of science and of freedom have been set at nought. I therefore declare science and freedom to be the portion of all, and they should be as widely diffused as possible, since the way to knowledge and a worthy life is open to all men. It is a blasphemy against heaven and earth to presume, in the so-called interest of civil order, to keep the majority of the people in the ign.o.ble servitude of ignorance, and men do not perceive that they thus become ready for any disturbance, and the tools of rogues and agitators.

I hope and pray that reverence for science and freedom may ever increase in Italy. It will be an evil day for her if such reverence be lost, and she will become with every other people in like case a wretched spectacle, and will fall into such abject misery as to become the laughing-stock of every civilized nation. It will be understood that I do not erect science and liberty into fetishes to be generally adored: they are only sacred means to a more sacred end, namely, to enable men to practise and not merely to apprehend the truth, which in other words is goodness. Science and freedom are valuable only so far as they teach, persuade, and enable us to improve ourselves and others; to exercise every private and public virtue; to claim only what is due to ourselves, while making the needful sacrifice to the common good; to have a respect for humanity, and to venerate knowledge only so far as it is combined with virtue; to attempt in every way to alleviate the miseries of others, to deliver their minds from ignorance and error; to do right for its own sake without coveting rewards in heaven or on earth; to submit to no dictation but that of truth and goodness.

With these sacred objects in view, whatever may be said to the contrary, we shall, in addition to the ineffable fruition of truth for its own sake, ever draw nearer to the ideal of the human race, and the time will come when an apparent Utopia shall be actually realized, in accordance with the mode and process of growing civilization. Not by excesses, tumults, and folly, but by unshaken firmness and tenacity we shall promote science and freedom. If this modest essay has done anything to show the necessity of such culture, and in what way science and freedom, and these two factors only, have brought forth fruit throughout the history of the human race, my labour will be richly rewarded, and I may say with satisfaction--_dies non perdidi!_

FOOTNOTES.

[1] Simrock wrote: "Myth is the earliest form in which the mind of heathen peoples recognized the universe and things divine."

[2] _k.u.marila_, in reply to the opponents who inveighed against the immorality of his G.o.ds, wrote that the fable relates how Praj.a.pati, the lord of creation, violated his own daughter. But what does this signify?

Praj.a.pati is one name for the sun, so called because he is the lord of light. His daughter Ushas is the dawn, and in declaring that he fell in love with her, it is only meant that when the sun rises, it follows the dawn. So also, when it is said that Indra seduced Ahalya, we are not to suppose that G.o.d committed such a crime, but Indra is the sun, and Ahalya is the night; and so we may say that the night is seduced and conquered by the morning sun. This, and other instances may be found in Max Muller's _History of Ancient Sanscrit Literature_. Other instances might be given.

[3] Vico writes: "The human mind is naturally inclined to project itself on the object of its external senses." And again, "Common speech ought to bear witness to ancient popular customs, celebrated in times when the language was formed." So again: "Men ignorant of the natural causes of things a.s.sign to them their own nature...." In another place: "The physical science of ignorant men is a kind of common metaphysics, by which they a.s.sign the causes of things which they do not understand to the will of the G.o.ds." Again: "Ignorant and primitive men transform all nature into a vast living body, sentient of pa.s.sions and affections."

[4] See, among other authorities for the most important phenomena of animals in their natural a.s.sociations, the profoundly learned work by the well-known A. Espinas: _Des societes animales: etude de Psychologie comparee_, Paris, 2nd edit., 1879.

[5] I stated in my former essay on the fundamental law of the intelligence in the animal kingdom that philosophy was only the research into the psychical manifestations of the animal kingdom, and into those peculiar to man, in connection with the respective organisms in which they act, and with the estimate of their power as cosmic factors in the general harmony of the forces of the world.

[6] See, with respect to the primitive unity of the Aryan and Semitic races, the works of the great philologist, T.G. Ascoli, and others.

[7] "Although it (psychology), still makes some show, yet the old psychology is condemned. Its conditions of existence have disappeared in its new environment. Its methods no longer suffice for the increasing difficulties of the task and the larger requirements of the scientific spirit. It is constrained to live upon its past. Its wisest representatives have vainly attempted a compromise, loudly a.s.serting that facts must be observed, and that a large part should be a.s.signed to experience. Their concessions are unavailing, for however sincerely meant, they are not actually carried out. As soon as they set to work the taste for pure speculation again possesses them. Moreover, no reform of what is radically false can be effectual, and ancient psychology is a b.a.s.t.a.r.d conception, doomed to perish from the contradictions which it involves."--Ribot, _Psychologie Allemande Contemporaine_. Paris, 1879.

[8] _Della legge fondamentale della intelligenza nel regno animale._ Milano. Dumolard, 1877.

[9] See, among other works on the subject, _Die Herabkunft des Feuers und des Gottertranks_, by Adalbert Kuhn; and _Croyances et Legendes de l'Antiquite_, by A. Maury.

[10] See Wuttke, _Deutscher Volksaberglauber_; Tylor, _Primitive Culture_; Ha.n.u.sch, Rochholz, and others.

[11] _The Wors.h.i.+p of Animals and Plants_, Part I. _Fortnightly Review_, 1869. The same argument is generally used; see Tylor, _Early History of Mankind_, 1865; Lubbock, _Origin of Civilization_, 1870; Herbert Spencer, _Fortnightly Review_, May, 1870; Waitz, _Anthropologie der Naturvolker_; Bastian, _Mensch in der Geschichte_.

[12] See Alger's _Critical History of the Doctrine of a Future Life_.

[13] Arbrousset, _The Basutos_.

[14] Muir, _Sanscrit Texts_.

[15] Burton, _West Africa_; Tylor, _Primitive Culture_.

[16] Pictet, Origines Indo-Eoropeennes.

[17] The Hawaans, for example, have only one term for love, friends.h.i.+p, esteem, grat.i.tude, benevolence, etc.--_aloha_; while they have distinct words for different degrees in a single natural phenomenon. Thus _aneane_, gentle breeze; _matani_, wind; _pahi_, the act of breathing through the mouth; _hano_, breathing through the nose. See Hale's _Polynesian Dictionary_. All peoples have slowly attained to typical ideas, and many are even now in process of formation. Thus, the Finns, Lapps, Tartars, and Mongols, have no generic words for _river_, although even the smallest streams have their names. They have not a word to express _fingers_ in general, but special words for thumb, fore-finger, etc. They have no word for tree, but special words for _pine_, _birch_, _ash_, etc. In the Finn language, the word first used for _thumb_ was afterwards applied to fingers generally, and the special word for the bay in which they lived came to be used for all bays. See Castren, _Vorlesungen uber Finnische Mythologie_. This original confusion in the definition of scientific ideas, and the successive alternations by which they were re-cast, may be gathered from the a.n.a.lysis of language, and from facts which still occur among uncultured and ignorant people. When the inhabitants of Mallculo saw dogs for the first time, they called them _brooas_, or pigs. The inhabitants of Tauna also call the dogs imported thither _buga_, or pigs. When the inhabitants of a small island in the Mediterranean saw oxen for the first time, they called them _horned a.s.ses_.

[18] See Gaussin's _Langue Polynesienne_.

[19] This process of the evolution of primitive myth and of fetishes, will be more elaborately considered in Chapter VII., when we come to speak generally of the historic evolution of science and of myth. The repet.i.tion is not superfluous, since it is necessary for the complete understanding of my theory.

[20] For example, in ancient Roman mythology the _Fons_ was first adored, then _Fontus_, the father of all sources, and finally _Ja.n.u.s_, a solar myth, the father of Fontus. Ja.n.u.s, as the sun, was the producer of all water, which rose by evaporation and fell again in rain.

[21] The Sanscrit word _Vayuna_, meaning light, was personified in Aurora, and afterwards signified the intelligence, or inward light; a symbolical evolution of myth towards a rational conception. The wors.h.i.+p of heaven and earth, united in a common type, is found among all Aryan peoples, and among other races. The Germans wors.h.i.+pped _Hertha_, the original form of _Erde_, earth. The Letts wors.h.i.+pped _Mahte_, or _Mahmine_, mother earth. So did the Magyars, and the Ostiaks adored the earth under the Slavonic name of _Imlia_. In China sacrifices to the divine earth _Heou-tou_ and to the heaven _Tien_ were fundamental rites.

In North America the Shawnees invoked earth as their great ancestress.

The Comanchi adored her as their common mother. In New Zealand heaven and earth are wors.h.i.+pped as _Rangi_ and _Papi_. (Grey: _Polynesian Mythology_.) The myth of Apollo, light, sun, heat, combined also with serpent wors.h.i.+p, is found modified in a thousand ways among all peoples, savages included. See Schwartz, _Urspung der Mythologie_; J. Fergusson, _Tree and Serpent Wors.h.i.+p_; Herbert Spencer, _The Origin of Animal Wors.h.i.+p_; Maury, _Religions de la Grece Antique_. They also appeared among the Hebrew and kindred races. We find in the book of Job that G.o.d "by His spirit had garnished the heavens; His hand has formed the crooked serpent" (Job xxvi. 13), expressions which are almost Vedic.

From celestial phenomena the myth of the Apollo Serpent descended to impersonate the phenomena of earth, of which we have examples in the Greek fable of the Python, and others. Apollo again appears as the G.o.d which agitates and dissolves the waters, and the serpent as the winding course of a river, and also as other sources of water. The sun causes the river water to evaporate, which is symbolized by the dragon's conflict with Apollo, and the victory of the latter. The monster, as Forchhammer observes, is formed during the childhood of Apollo, that is, at a time of year when the sun has not attained his full force. When the serpent's body begins to putrefy, the reptile, in mythical language, takes the new name of Python, or he who becomes putrid. The serpent Python, in accordance with the continual transformations of myth, becomes the Hydra of Lerna, and Hercules, another solar myth, is subst.i.tuted for Apollo. This Hydra is transformed again into Typhon, a fresh personification of the forces of nature and of the atmosphere, conspiring against heaven. The seven-headed Hydra reappears in another form in the Rig-Veda, where the rain cloud is compared to the serpent whom head rests on seven springs. I have Max Muller's authority for the vigorous alternation of myths in those primitive ages, their extreme mobility, their resolution into vivified physical forms, and the slight consistency of specific types. Aurora and Night are often subst.i.tuted for each other, and although in the original conception of the birth of Apollo and Artemis they were certainly both considered to be children of the night, Leto and Latona, yet even so the place or island where, according to the fable, they were born is Ortygia or Delos, or sometimes called by both names at once. Delos means the land of light, but Ortygia, although the name is given to different places, is Aurora, or the land of Aurora. (Gerhard, _Griechische Mythologie_.) Ortygia is derived from _Ortyx_, a quail. In Sanscrit the quail is called _Vartika_, the bird which returns, because it is one of the birds to return in spring. This name _Vartika_ is given in the Veda to one of the numerous beings which are set free and brought to life by the _Ascini_, that is, by day and night, and _Vartika_ is one of several names for the dawn. _Vartika's_ story is very short: she was swallowed, but delivered by the Asvini. She was drawn by them from the wolf's throat. Hence we have Ortygia, the land of quails, the east; the isle which issued miraculously from the floods, where Leto begot his solar twins, and also Ortygia, a name given to Artemis, the daughter of Leto, because she was born in the east. The _Druh_, crimes and darkness may in their subsequent development be contrasted with these ancient myths. Aurora is represented by them as driving away the odious gloom of the _Druh_. The powers of darkness, the _Druh_ and _Rakshas_ were called _Adeva_, and the s.h.i.+ning G.o.ds were called _Adruh_. Kuhn believes that the German words _trugen_ and _lugen_ are derived from _Druh_.

[22] Michel Breal: _Hercule et Cacus_.

[23] We are not here concerned with _a priori_ metaphysics, but with the psychical and organic dispositions slowly produced by evolution and by consciousness in its cosmic relations. The organic nature of these reflex phenomena is due to the fact that in the long course of ages their exercise has, through physiological evolution, first become voluntary or spontaneous, and then unconscious.

[24] The double meaning is projected into objects. The primitive meaning of _dexter_ was _fitting_, _capable_, and it was then applied to the side of the material body. Sansc. _dacs_, to hasten. Ascoli, _Studi linquistici_.

[25] A careful reader will not hold this repet.i.tion to be unnecessary, since it explains from another point of view the fundamental fact of perception and its results. It is here considered with reference to the three elements which const.i.tute this fact.

[26] This great truth was observed by Vico, the most advanced of modern psychologists, in his views of primitive psychology.

[27] In Chinese, for example, and in many other languages, there are many words to indicate the tail of a fish, a bird, etc., but no word for a tail in general. Even an intelligent savage does not accurately distinguish between the subjective and the objective, between the imaginary and the real; this is the most important result of a scientific education. Tylor, _Primitive Culture_; Steinhauser, _Religion des Negres_; Brinton, _Myths of the World_. The objective form of conceptions and emotions, which are subsequently transformed into spirits, are found among the superior races of our day, in the Christian hierarchy of angels, in popular tradition, and in spiritualism.

[28] Fetis.h.i.+sm may be observed in the civilized Aryan races, but still more plainly among the Chinese and cognate races, among the Peruvians, Mexicans, etc. Castren, in his _Finnische Mythologie_ says that we find extraordinary instances of the lowest stage of fetis.h.i.+sm among the Samoeides, who directly wors.h.i.+p all natural objects in themselves. The Finns, who are comparatively civilized heathens, have attained to a higher phase of belief. But numerous examples, in every part of the world, will occur to the intelligent reader.

[29] _Numen_ really means the manifestation of power, from _nuere_.

Varro makes Attius say: "Multis nomen vestrum numenque ciendo." In Lucretius we have _mentis numen_, and also _Numen Augusti_. An inscription discovered by Mommsen runs as follows:

"P. Florus, etc. Dianae numine jussu posuit."