[45] _G. B_. i. 139-157. [46] _G. B_. ii. 8-24. [47] _G. B_. iii. 197. [48] _G. B_. ii. 24, 26. [49] _G. B_. iii. 194. [50] Spencer and Gillen, Glossary, _s.v. Alatuja_ and pp. 9-11. [51] _G. B_. iii. 178. [52] _Ibid._ [53] _G. B_. ii. 26. [54] _G. B_. ii. 26. [55] _G. B_. ii. 30. [56] _G. B_. ii. 24. [57] Macrobius himself is an author of the fourth or fifth century of our era. Macrobius, i. x. 2; Livy, ii. xxi. 2. [58] Cumont, _Revue de Philologie_, July 1897, vol. xxi. p. 149, citing Mommsen, C.I.L. I(2) p. 337, and Marquhardt, _Staatsverw_. iii.(2) 587. [59] Lucian, _Saturnalia_, 2. [60] Macrobius, i. vii. 31-33. [61] The reason was probably a mere 'blind' for wife-murder. [62] _G. B_. iii. p. 140. [63] _Analecta Bollandiana_, xvi. pp. 5-16. [64] _G. B._ iii. p. 143. [65] _G. B_. iii. p. 144. [66] _G. B_. iii. p. 142. [67] _G. B_. ii. p. 144. [68] Later (_Rev. de Philol._, xxi. 3, pp. 152, 153), M. Cumont dates the Greek at about 500-600 A.D., because there were then apprehensions, as in the MS., of the end of the world. But so there were in 1000 A.D. [69] December 16-23. So also thinks M. Parmentier, _Rev. Phil_. xxi. p. 143, note 1. M. Parmentier says that we must either suppose the victim to have been selected by lot a whole month in advance (of which practice I think we have no evidence), or else cast doubt on the whole story, except the mere martyrdom of Dasius. But the latter measure M. Parmentier thinks too sceptical. [70] Porphyry, _De Abstinentia_, ii. 56; Lactantius, i. 21. [71] _G. B_. iii. 147. [72] _G. B_. iii. 148. [73] _G. B_. iii. 147, note 2; 148, note 2. [74] _G. B_. ii. 253, 254. [75] _G. B_. ii. 254. [76] _G. B_. ii. 147. [77] Hyde, _De Bel. Pers_. p. 267. [78] _G. B_. iii. 163, 164. [79] Strabo, p. 512. [80] Herodotus, iii. 79. [81] Athenæus, xiv. p. 639, c. [82] Dio, _Oratio_ iv., vol. i. p. 76, Dindorf. [83] Mr. Frazer, in his text, attributes the statement to Berosus, a Babylonian priest of about 200 B.C. In fact, we do not know Dio's authority for the tale (_G. B_. ii. 24, note I). Mr. Frazer admits this in his note. Ctesias may be Dio's source, or he may be inventing. On the other hand, Macrobius, a late Roman writer, says that the Persians used to regard 'as due to the gods the lives of consecrated men whom the Greeks call Zanas' (Macrobius, _Saturnalia_, iii. 7, 6). But what Zanæ are the learned do not know: whether the word means _ζωγανας_, or the Zanes at Olympia (Pausanias, v. xxi. 2; _G. B_. ii. 24, note I). Moreover, Macrobius may have drawn his facts from Dio. But Dio says nothing about 'consecrated men.' [84] _G. B_. iii. 186. [85] _G. B_. ii. 24. VI _ATTEMPTS TO PROVE THE SACÆAN CRIMINAL DIVINE_