Joseph Clark Hoppin, Bryn Mawr College, Bryn Mawr, Pa.
George E. Howes, Williams College, Williamstown, Mass.
Eva Johnston, University of the State of Missouri, Columbia, Mo.
George W. Johnston, University of Toronto, Toronto, Ont.
George Dwight Kellogg, Princeton University, Princeton, N. J.
Francis W. Kelsey, University of Michigan, Ann Arbor, Mich.
J. C. Kirtland, Jr., Phillips Exeter Academy, Exeter, N. H.

Charles Knapp, Barnard College, Columbia University, New York, N. Y.
J. T. Lees, University of Nebraska, Lincoln, Neb.

David Magie, Jr., Princeton University, Princeton, N. J.

H. W. Magoun, Cambridge, Mass.

Allan Marquand, Princeton University, Princeton, N. J.

Clarence Linton Meader, University of Michigan, Ann Arbor, Mich.

Elmer Truesdell Merrill, Trinity College, Hartford, Conn.

Frank Gardner Moore, Dartmouth College, Hanover, N. H.

W. B. Owen, Lafayette College, Easton, Pa.

Charles Peabody, Phillips Academy, Andover, Mass.

Tracy Peck, Yale University, New Haven, Conn.

Samuel Ball Platner, Western Reserve University, Cleveland, O.
William K. Prentice, Princeton University, Princeton, N. J.
Robert S. Radford, Elmira College, Elmira, N. Y.
Charles B. Randolph, Clark University, Worcester, Mass.
Edwin Moore Rankin, Princeton University, Princeton, N. J.
Horatio M. Reynolds, Yale University, New Haven, Conn.
David M. Robinson, Johns Hopkins University, Baltimore, Md.
John C. Rolfe, University of Pennsylvania, Philadelphia, Pa.
Henry A. Sanders, University of Michigan, Ann Arbor, Mich.
Charles P. G. Scott, Yonkers, N. Y.

Charles D. Seely, State Normal School, Brockport, N. Y.
Thomas Day Seymour, Yale University, New Haven, Conn.
F. W. Shipley, Washington University, St. Louis, Mo.
E. G. Sihler, New York University, New York, N. Y.
Herbert Weir Smyth, Harvard University, Cambridge, Mass.
J. R. S. Sterrett, Cornell University, Ithaca, N. Y.
Duane Reed Stuart, Princeton University, Princeton, N. J.
Frank B. Tarbell, University of Chicago, Chicago, Ill.
Charles H. Thurber, Boston, Mass.

Edward M. Tomlinson, Alfred University, Alfred, N. Y.
Esther Van Deman, Woman's College, Baltimore, Md.
La Rue Van Hook, Princeton University, Princeton, N. J.
Alice Walton, Wellesley College, Wellesley, Mass.
John C. Watson, Cornell University, Ithaca, N. Y.
Charles Heald Weller, Yale University, New Haven, Conn.
Andrew F. West, Princeton University, Princeton, N. J.
James R. Wheeler, Columbia University, New York, N. Y.
Andrew C. White, Cornell University, Ithaca, N. Y.

Mary G. Williams, Mt. Holyoke College, South Hadley, Mass.
Harry Langford Wilson, Johns Hopkins University, Baltimore, Md.
Willis Patten Woodman, Jamaica Plain, Mass.

John Henry Wright, Harvard University, Cambridge, Mass.

[Total, 95.]

AMERICAN PHILOLOGICAL ASSOCIATION.

ITHACA, NEW YORK, December 27, 1905.

The Thirty-seventh Annual Meeting was called to order at 3 P.M. in the smaller auditorium of Stimson Hall, Cornell University, by the President, Professor Herbert Weir Smyth, of Harvard University.

The Secretary of the Association reported that the TRANSACTIONS and PROCEEDINGS, Volume XXXV, had appeared in September, and offered explanations and apologies for the delay in publication. The Secretary also read the following list of new members elected by the Executive Committee1:

Prof. Andrew Runni Anderson, Princeton University.
Dr. Allan P. Ball, College of the City of New York.
Prof. David H. Bishop, University of Mississippi.
Prof. Edwin W. Bowen, Randolph-Macon College.
Dr. Haven D. Brackett, Clark University.
Prof. Donald Cameron, Princeton University.

Dr. Earnest Cary, Cambridge, Mass.

Prof. Charles Upson Clark, Yale University.

Dr. Harold Loomis Cleasby, Amherst College.

Prof. Robert B. English, Washington and Jefferson College.

Prof, Mervin G. Filler, Dickinson College.

Prof. Roy C. Flickinger, Northwestern University.
Prof. Harold Ripley Hastings, Princeton University.
Prof. Joseph William Hewitt, Wesleyan University.
Dr. Carl Newell Jackson, Harvard University.

Miss Lucile Kohn, New York, N. Y.

Prof. William H. Kruse, Fort Wayne, Ind.
Prof. Winfred G. Leutner, Wittenberg College.
Prof. Richard Clarke Manning, Kenyon College.
Dr. Mary Bradford Peaks, Vassar College.
Prof. Charles B. Randolph, Clark University.
Prof. Edwin Moore Rankin, Princeton University.
Dr. David M. Robinson, Johns Hopkins University.
Prof. Herbert D. Simpson, Lock Haven, Pa.
Prof. La Rue Van Hook, Princeton University.
Prof. Harry Barnes Ward, Hamilton College.

1 Including two names presented to the Executive Committee at the close of the sessions.

iii

In accordance with the vote of the Association at the last annual meeting creating the office of Assistant Secretary (see PROCEEDINGS for 1904, p. xlvi), it was

Voted, to amend the Constitution of the Association as follows:

AMENDMENT I. Besides the officers named in Article II, there shall also be an Assistant Secretary, to assist the Secretary during the sessions of the Association, but not to be a member of the Executive Committee.

The Treasurer then presented a report which covered the period from July 6, 1904, to December 26, 1905, the interval between meetings being in the present case of such length that the customary report by financial years (July to July) would give no indication of the resources of the Association at the time of the meeting :

Total expenditures, July 6, 1904, to December 26, 1905

. $2261.75

Balance, December 26, 1905

958.52

$3220.27

The President appointed as a Committee to audit the Treasurer's report, Professors Sihler and Fairbanks.

The Committee on the Place of Meeting in 1906 was also appointed by the Chair as follows: Professors Rolfe, Carroll, Tarbell, James R. Wheeler.

The reading of papers was then begun.

1. Neo-Platonic Demonology in Goethe's Faust, by Professor Julius Goebel, of Harvard University (read by title).

It is Jamblichus' description of the various apparitions of the gods and demons that furnished Goethe the colors for his own magnificent picture of the apparition of the Earth-spirit. For although we have no account of the fact that Goethe studied Jamblichus, a mere comparison of certain passages in the latter's de Mysteriis with Goethe's poetic description will convince us at once of his indebtedness to this book. I compare the Latin translation of Thomas Gale adjoined to his edition of de Mysteriis, because it is quite improbable that Goethe could have read the rather difficult Greek of the original. (A detailed comparison of Goethe's verses with passages from Jamblichus here follows in the paper.)

But we are permitted to obtain a still closer view into Goethe's workshop by examining carefully what precedes the conjuration of the Earth-spirit. It will be remembered that Faust, disgusted with the Kerker, the Mauerloch of his study, decides to flee into the wide world, not, as Scherer and others in their hypercritical wisdom fancied, to conjure up the devil in the woods, but to get into intimate touch with nature; when, as if charmed by the magic-book before him, he opens it, sees the sign of the Makrokosmos, and the magnificent vision follows. What are the signs that have this wonderful effect on Faust's mind? The answer is given by Jamblichus, according to whom these signs are divina synthemata, or divina symbola,- Faust calls them heilige Zeichen, which possess the power of producing the magic effect upon the human mind, not on account of any activity of the latter, but because of the divine influence which recognizes in these symbols its image. Nobis enim nec opinantibus divina synthemata per se opus suum perficiunt, et deorum virtus ineffabilis, ad quam diriguntur synthemata, suas in iis ultro agnoscit imagines, non quasi a nostro intellectu excitata. Quare nec principia divina antecedenter a nostro intellectu ad opus excitantur (ii. 11). We understand now why Faust says:

and again:

Umsonst, dass trocknes Sinnen hier

Die heilgen Zeichen dir erklärt;

War es ein Gott, der diese Zeichen schrieb?

The visions which the gods, having pity on the labors of the theurgist, graciously grant the latter are described thus: Nam beatas visiones dum speculatur anima, aliam vitam adipiscitur, alias operationes operatur, sed et sibi nec amplius esse in hominum censu videtur; nec immerito illud quidem, saepe etenim suam exuit vitam, et beatissima deorum actione commutat (i. 12). It is for this reason

that Faust exclaims:

Bin ich ein Gott?

While this unio deifica, thus temporarily attained by the theurgist, is essentially the work of divine grace, it may, nevertheless, be brought about by those who understand the art of theurgy, and carefully follow its rules. Jamblichus calls the disposition of the soul in which it attains the unio deifica (Ένωσις θεουργική) enthusiasmus. As this enthusiasm is essentially a state of divine illumination, the art of theurgy consists chiefly in producing this illumination. The art of doing this is called: φωτὸς ἀγωγή οι φωταγωγία. One of the various means of bringing

about illumination is the moonlight. I need not call attention to the beautiful poetic use which Goethe made of this feature in our soliloquy.

The faculty of the human soul, however, through which the divine light operates or the gods speak, so to say, is the imagination, the pavтaotikǹ dúvaμs. Illa (illuminatio) autem circumpositum animae aetherium et splendidum vehiculum divina luce perfundit, unde ad deorum voluntatem percitae imagines divinae eam quae est in nobis attingunt phantasiam (iii. 14).

Among the means which produce illumination, and thus affect the human imagination, we find also the course of the stars, astrology. Porro astrorum cursus vicini sunt aeternis caeli motibus, non tantum loco, sed et qualitatibus et lucis radiationibus, unde nimirum ad deorum nutum et ipsi concitantur (iii. 16). I believe that the passages just quoted not only give the reason for Faust's words:

Erkennest dann der Sterne Lauf,

Und wenn Natur dich unterweist,

Dann geht die Seelenkraft (vis imaginationis) dir auf,
Wie spricht ein Geist zum andern Geist;

but they also explain, in my opinion, the much interpreted lines:

Jetzt erst erkenn ich, was der Weise spricht:

'Die Geisterwelt ist nicht verschlossen,

Dein Sinn ist zu, dein Herz is tot;

Auf! bade, Schüler, unverdrossen

Die irdsche Brust im Morgenrot.'

That Goethe here should have interrupted the flow of passionate poetry by quoting literally the words of some author, appears to me a thought which could have occurred only to a philologian, accustomed to interlard his papers with pleasing quotations. It is far more reasonable to suppose that Goethe, in his own poetic language, gives the contents of the teachings of some philosopher. Der Weise (philosophus) is none other but Jamblichus, and the Schüler, a piλołɛáμwv, or, as Gale translates: veritatis theurgicae studiosus. Dein Sinn ist zu, dein Herz ist tot, is the poetic translation of Jamblichus' words: Nostra enim natura infirma est et imbecillis et parum prospicit, cognatamque habet nullitatem et unica est ei medela erroris . . . si possit aliquam divini luminis particulam haurire. And with a poetic power, infinitely greater than that of the philosopher Jamblichus, Goethe calls this breathing and drinking of the divine light Baden im Morgenrot. Moreover, he may have remembered that later theurgists, influenced by the cabala, believed that the true revelation of the divine light came with the dawn of the morning. Der Aufgang hat die grössten Geheimnuss, says the Clavicula Salamonis, and the magic-book Arbatel advises: Olympicos spiritus cum evocare volueris, observa ortum Solis.

2. Filelfo in his Letters, by Professor E. G. Sihler, of New York University.

Neither Voigt or Burckhardt of Germany, nor the English scholars Symonds and Jebb have been quite fair to Filelfo, one of the foremost of the Italian