M. 378).

habita: referring to the time when the worship was introduced.
§ 119. fortes ad deos pervenisse. It has been already stated ($§ 38, 39) that Persaeus and Chrysippus held this view, which is also maintained by Balbus (11 62), cf. Zeller Stoics, p. 330, Dollinger Gentile and Jew I p. 343, 11 32, 165 foll.; but it would seem that C. has wrongly identified with theirs the doctrine of Euhemerus, who acc. to Sext. 1. c. sup- posed this worship to have been instituted during the life-time of its founders, of Tepryevopevot TOY GANwv laxve Kal GuveTeEl, OoTE TPS TA UM avTav KEdeEvO- peva mavtas Bioiv, orovdafortes peiCovos Oavparpod Kal wepvornros TUXEIY, dvérdacay trepi adrods UmrepSdddovody twa Kai belay Svvapw, @vOev Kal Tois moNXots €vopicOnaay Geol.
Euhemerus: fl. 300 n.c., sent on an exploring expedition to the Red Sea by Cassander, the results of which he professed to recount in his ‘Sacred Records’ (fepa avaypadpy). In this he gave a long account of an island named Panchaia, lying towards the south, in which there was a temple of Zeus Triphylius, ubi auream columnam positam esse ab ipso Jove titulus indicabat; in qua columna gesta sua perscripsit ut monimentum esset posteris rerum suarum, Lact. I 11. Euhemerus is the chief repre- sentative of the pragmatizing or rationalistic mythologists, but traces of the same tendency may be seen in Hecataeus and Herodotus, and much more in Ephorus, and Dionysius of Miletus, whose Atlantis is described by Diod. 11 51, 55 foll. Cf Keightley Mythol. c. 2, Dillinger lc. 1 345, Zeller Soc. p. 343 tr.
interpretatus—Ennius. The fragments (in Lactantius’ prose version) are given in [essel’s ed. of Ennius p. 312 foll., in Vahlen’s p. 169 foll. As exx. we may cite fr. 13 Venus artem meretriciam instituit, auctorque mulicribus in Cypro fuit uti vulgato corpore quaestum facerent (Lact. Ic. 17), fr. 12 ‘the tomb of Jupiter is shown in the Cretan Cnossus, and on it is inscribed in ancient characters ZAN KPONOY’ (Lact. 1. 11). The influence of Ennius’ work is seen in Virg. Aen. vit 47, 177, vir 355, Geo. 11 139. It is constantly referred to by the early Apologists.
sepulturae deorum: cf. previous n. and 11 53. It is of this that Callimachus wrote Kpjres det eidorat, kal yap tapov, @ ava, ceio | Kpires érextyvavto’ ov © ov Oaves, €oor yap aiei, quoted by Or. e. Cels. 111 43.
penitus sustulisse. Though Euhemerus is often charged with atheism, as by Sext. 1. c. 6 émxAnOeis GOeos, and Plut. If, p. 360 A, macav abedtnra KaTacKeOdvyvat THs olkovuperns, Tobs voutCopevous Oeods Tmavras dpadas Suaypa- dor, els dvopata otpatnyov Kal vavapxev kal Baoiéwy ws 57 Tadat yeyovdrwr, k.7.A., yet he appears to have admitted the existence of the elemental gods, the sun, the heavens, &c. (Euseb. Pr. Lv. 1 2) and to have represented Zeus as offering sacrifice to Aether (Lact. 1 11).
omitto Eleusinem. As there is nothing corresponding to this in the parallel passage of Sext. Emp. who passes on at once from Prodicus