2012:7th-_vii_-oration-of-julian_to-the-cynic-heracleios
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====== 7th (vii) Oration of Julian: To the Cynic Heracleios ====== | ====== 7th (vii) Oration of Julian: To the Cynic Heracleios ====== | ||
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"TRULY with the lapse of time many things come | "TRULY with the lapse of time many things come | ||
- | to pass ! " This verse I have heard in a comedy | + | to pass!" This verse I have heard in a comedy |
and the other day I was tempted to proclaim it | and the other day I was tempted to proclaim it | ||
aloud, when by invitation we attended the lecture of | aloud, when by invitation we attended the lecture of | ||
a Cynic whose barking was neither distinct nor | a Cynic whose barking was neither distinct nor | ||
- | noble ; but he was crooning myths as nurses do, and | + | noble; but he was crooning myths as nurses do, and |
even these he did not compose in any profitable | even these he did not compose in any profitable | ||
fashion. For a moment my impulse was to rise and | fashion. For a moment my impulse was to rise and | ||
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to be scared into flight by his miserable words | to be scared into flight by his miserable words | ||
like a timid dove. So I stayed and repeated to | like a timid dove. So I stayed and repeated to | ||
- | myself the famous line " Bear it my heart : yea | + | myself the famous line "Bear it my heart: yea |
- | thou didst of yore endure things yet more shame- | + | thou didst of yore endure things yet more shameful." Endure for the brief fraction of a day even |
- | ful." Endure for the brief fraction of a day even | + | a babbling Cynic! It is not the first time that thou |
- | a babbling Cynic ! It is not the first time that thou | + | hast had to hear the gods blasphemed! Our state |
- | hast had to hear the gods blasphemed ! Our state | + | |
is not so well governed, our private life is not so | is not so well governed, our private life is not so | ||
virtuous, in a word we are not so favoured by fortune | virtuous, in a word we are not so favoured by fortune | ||
that we can keep our ears pure or at any rate | that we can keep our ears pure or at any rate | ||
- | our eyes at leaSt undefiled by the many and various | + | our eyes at least undefiled by the many and various |
impieties of this iron race. And now as though we | impieties of this iron race. And now as though we | ||
had not enough of such vileness this Cynic fills our | had not enough of such vileness this Cynic fills our | ||
- | ears with his blasphemies,, and has uttered the name | + | ears with his blasphemies, |
of the highest of the gods in such wise as would he | of the highest of the gods in such wise as would he | ||
- | had never spoken nor I heard ! But since he has | + | had never spoken nor I heard! But since he has |
done this, come, let me in your presence try to teach | done this, come, let me in your presence try to teach | ||
- | him this lesson ; first that it is more becoming for a | + | him this lesson; first that it is more becoming for a |
- | Cynic to write discourses than myths ; secondly, | + | Cynic to write discourses than myths; secondly, |
what sort of adaptations of the myths he ought | what sort of adaptations of the myths he ought | ||
- | to make, if indeed philosophy really needs mytho- | + | to make, if indeed philosophy really needs mythology |
- | logy at all ; and finally 1 shall have a few words to | + | |
say about reverence for the gods. For it is with this | say about reverence for the gods. For it is with this | ||
aim that I appear before you, I who have no talent | aim that I appear before you, I who have no talent | ||
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to find out who was the first man that sneezed or the | to find out who was the first man that sneezed or the | ||
first horse that neighed. But as cavalry arose in | first horse that neighed. But as cavalry arose in | ||
- | Thrace and Thessaly | + | Thrace and Thessaly and archers and the lighter |
sort of weapons in India, Crete and Caria since the | sort of weapons in India, Crete and Caria since the | ||
customs of the people were I suppose adapted to the | customs of the people were I suppose adapted to the | ||
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other things as well, that where anything is highly | other things as well, that where anything is highly | ||
prized by a nation it was first discovered by that | prized by a nation it was first discovered by that | ||
- | nation rather than by any other. On this assump- | + | nation rather than by any other. On this assumption |
- | tion then it seems likely that myth was originally | + | |
the invention of men given to pastoral pursuits, | the invention of men given to pastoral pursuits, | ||
and from that day to this the making of myths is | and from that day to this the making of myths is | ||
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is the nature of birds to fly and of fish to swim and | is the nature of birds to fly and of fish to swim and | ||
of stags to run, and hence they need not be taught | of stags to run, and hence they need not be taught | ||
- | to do so ; and even if one bind or imprison these | + | to do so; and even if one bind or imprison these |
animals they try none the less to use those special | animals they try none the less to use those special | ||
parts of themselves for the purpose for which they | parts of themselves for the purpose for which they | ||
- | know they are naturally adapted ; even so 1 think | + | know they are naturally adapted; even so I think |
the human race whose soul is no other than reason | the human race whose soul is no other than reason | ||
and knowledge imprisoned so to speak in the body | and knowledge imprisoned so to speak in the body | ||
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a kindly god without delay looses a man's fetters | a kindly god without delay looses a man's fetters | ||
and brings that potentiality into activity, then on | and brings that potentiality into activity, then on | ||
- | the instant knowledge is his : whereas in those who | + | the instant knowledge is his: whereas in those who |
are still imprisoned false opinion instead of true is | are still imprisoned false opinion instead of true is | ||
implanted, just as, I think, Ixion is said to have | implanted, just as, I think, Ixion is said to have | ||
- | embraced a sort of cloud instead of the goddess. | + | embraced a sort of cloud instead of the goddess. |
And hence they produce wind-eggs and monstrous | And hence they produce wind-eggs and monstrous | ||
births, mere phantoms and shadows so to speak | births, mere phantoms and shadows so to speak | ||
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admirable. But if I am bound to say something in | admirable. But if I am bound to say something in | ||
defence of those who originally invented myths, I | defence of those who originally invented myths, I | ||
- | think they wrote them for childish souls : and I | + | think they wrote them for childish souls: and I |
liken them to nurses who hang leathern toys to the | liken them to nurses who hang leathern toys to the | ||
hands of children when they are irritated by | hands of children when they are irritated by | ||
- | teething, in order to ease their suffering : so those | + | teething, in order to ease their suffering: so those |
mythologists wrote for the feeble soul whose wings | mythologists wrote for the feeble soul whose wings | ||
are just beginning to sprout, and who, though still | are just beginning to sprout, and who, though still | ||
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further knowledge, and they poured in a stream of | further knowledge, and they poured in a stream of | ||
myths like men who water a thirsty field, so as to | myths like men who water a thirsty field, so as to | ||
- | soothe their irritation and pangs. | + | soothe their irritation and pangs. |
Then when the myth was gaining ground and | Then when the myth was gaining ground and | ||
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the former to men, and is designed not merely to | the former to men, and is designed not merely to | ||
entertain them but conveys moral exhortation besides. | entertain them but conveys moral exhortation besides. | ||
- | For the man who employs fable aims at moral exhorta- | + | For the man who employs fable aims at moral exhortation |
- | tion and instruction, | + | |
takes care not to speak openly, for fear of alienating | takes care not to speak openly, for fear of alienating | ||
his hearers. Hesiod, for instance, seems to have | his hearers. Hesiod, for instance, seems to have | ||
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But the Homer of myths, or their Thucydides, or | But the Homer of myths, or their Thucydides, or | ||
- | Plato, or whatever we must call him, was Aesop of "A | + | Plato, or whatever we must call him, was Aesop of Samos, who was a slave by the accident of birth rather |
- | Samos, who was a slave by the accident of birth rather | + | |
than by temperament, | than by temperament, | ||
this very use of fable. For since the law did not | this very use of fable. For since the law did not | ||
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to shadow forth his wise counsels and trick them out | to shadow forth his wise counsels and trick them out | ||
with charms and graces and so serve them up to his | with charms and graces and so serve them up to his | ||
- | hearers. Just so, I think, physicians who are free- | + | hearers. Just so, I think, physicians who are freeborn |
- | born men prescribe what is necessary, but when a | + | |
man happens to be a slave by birth and a physician | man happens to be a slave by birth and a physician | ||
by profession, he is forced to take pains to flatter and | by profession, he is forced to take pains to flatter and | ||
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sweetness and charm, so that he may at once benefit | sweetness and charm, so that he may at once benefit | ||
mankind and avoid being harmed by one whom he | mankind and avoid being harmed by one whom he | ||
- | has benefited ? Nay, that is too much like a slave. | + | has benefited? Nay, that is too much like a slave. |
Moreover, would any man be better taught by not | Moreover, would any man be better taught by not | ||
hearing facts as they really are, or called by their | hearing facts as they really are, or called by their | ||
real names, like the comic poet who calls a spade a | real names, like the comic poet who calls a spade a | ||
- | spade ? J What need to speak of Phaethon instead of | + | spade? What need to speak of Phaethon instead of so-and-so? What need sacrilegiously to profane the |
- | So-and-so ? What need sacrilegiously to profane the | + | title of King Helios? Who among men that walk |
- | title of King Helios ? Who among men that walk | + | here below"- is worthy to be called Pan or Zeus, as |
- | here beiow"- is worthy to be called Pan or Zeus, as | + | |
though we should ascribe to those gods our human | though we should ascribe to those gods our human | ||
- | understanding ? And yet if indeed this were possible | + | understanding? |
it would have been better to give the men their own | it would have been better to give the men their own | ||
names. Would it not have been better to speak of | names. Would it not have been better to speak of | ||
them thus and to bestow on them human names, or | them thus and to bestow on them human names, or | ||
rather not bestow, for those that our parents gave us | rather not bestow, for those that our parents gave us | ||
- | were enough ? Well then if it is neither easier to | + | were enough? Well then if it is neither easier to |
learn by means of fiction, nor appropriate for the | learn by means of fiction, nor appropriate for the | ||
Cynic to invent that sort of thing at all, why did we | Cynic to invent that sort of thing at all, why did we | ||
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did we waste our time in inventing and composing | did we waste our time in inventing and composing | ||
trivial myths and then making stories of them and | trivial myths and then making stories of them and | ||
- | learning them by heart ? | + | learning them by heart? |
But perhaps you will say that though reason | But perhaps you will say that though reason | ||
- | asserts that the Cynic, | + | asserts that the Cynic, |
to be free, ought not to invent and compose lying | to be free, ought not to invent and compose lying | ||
fictions instead of the unvarnished truth and then | fictions instead of the unvarnished truth and then | ||
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such a custom. For the moment I do not insist on | such a custom. For the moment I do not insist on | ||
the fact that it in no wise becomes a Cynic who | the fact that it in no wise becomes a Cynic who | ||
- | must " give a new stamp to the common currency " | + | must "give a new stamp to the common currency" |
- | to pay any attention to custom,, but only to pure | + | to pay any attention to custom, but only to pure |
reason, and he ought to discover within himself | reason, and he ought to discover within himself | ||
what is right for him to do and not learn it from | what is right for him to do and not learn it from | ||
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Antisthenes the disciple of Socrates, and Xenophon | Antisthenes the disciple of Socrates, and Xenophon | ||
too, sometimes expressed themselves by means of | too, sometimes expressed themselves by means of | ||
- | myths ; for I shall have something to say to you | + | myths; for I shall have something to say to you |
on this point in a moment. But now in the | on this point in a moment. But now in the | ||
Muses' name answer me this question about the | Muses' name answer me this question about the | ||
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madness, a method of life not suitable for a human | madness, a method of life not suitable for a human | ||
being, but rather a brutal attitude of mind which | being, but rather a brutal attitude of mind which | ||
- | recks naught of the beautiful, the honourable, or the | + | reeks naught of the beautiful, the honourable, or the |
good ? For Oenomaus would make many people | good ? For Oenomaus would make many people | ||
hold this view of it. If you had taken any trouble to | hold this view of it. If you had taken any trouble to | ||
study the subject, you would have learned this from | study the subject, you would have learned this from | ||
that Cynic' | that Cynic' | ||
- | his work " Against the Oracles," | + | his work " |
everything that he wrote. This then is his aim, to | everything that he wrote. This then is his aim, to | ||
do away with all reverence for the gods, to bring | do away with all reverence for the gods, to bring | ||
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gods, and have impelled us all to believe without | gods, and have impelled us all to believe without | ||
teaching that the divine exists, and to direct our | teaching that the divine exists, and to direct our | ||
- | eyes to it and to yearn towards it : for our souls are | + | eyes to it and to yearn towards it: for our souls are |
disposed towards it as eyes towards the light. | disposed towards it as eyes towards the light. | ||
Furthermore, | Furthermore, | ||
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others, and permits us neither by word or deed | others, and permits us neither by word or deed | ||
or in the inmost and secret activities of our souls | or in the inmost and secret activities of our souls | ||
- | to confound such distinctions,, since the law is our | + | to confound such distinctions, |
guide to the most perfect justice is not this conduct | guide to the most perfect justice is not this conduct | ||
- | worthy of the pit ? l And ought not those who | + | worthy of the pit? And ought not those who |
applauded such views to have been driven forth, | applauded such views to have been driven forth, | ||
not by blows with wands, like scapegoats, for that | not by blows with wands, like scapegoats, for that | ||
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are such men less criminal than bandits who infest | are such men less criminal than bandits who infest | ||
lonely places and haunt the coasts in order to despoil | lonely places and haunt the coasts in order to despoil | ||
- | navigators ? Because, as people say, they despise | + | navigators? Because, as people say, they despise |
- | death ; as though bandits were not inspired by the | + | death; as though bandits were not inspired by the |
- | same frenzied courage ! So says at any rate he who | + | same frenzied courage! So says at any rate he who |
with you counts as a poet and mythologist, | with you counts as a poet and mythologist, | ||
a Pythian god proclaimed to certain bandits who | a Pythian god proclaimed to certain bandits who | ||
sought his oracle, he was a hero and divinity I mean | sought his oracle, he was a hero and divinity I mean | ||
- | where, speaking of pirates of the sea, he says : " | + | where, speaking of pirates of the sea, he says: " |
pirates who wander over the sea, staking their lives." | pirates who wander over the sea, staking their lives." | ||
What better witness can you require for the desperate | What better witness can you require for the desperate | ||
- | courage of bandits ? Except indeed that one might | + | courage of bandits? Except indeed that one might |
say that bandits are more courageous than Cynics of | say that bandits are more courageous than Cynics of | ||
this sort, while the Cynics are more reckless than | this sort, while the Cynics are more reckless than | ||
they. For pirates, well aware as they are how | they. For pirates, well aware as they are how | ||
worthless is the life they lead, take cover in desert | worthless is the life they lead, take cover in desert | ||
- | places as much from shame as from the fear of death : | + | places as much from shame as from the fear of death: |
whereas the Cynics go up and down in our midst | whereas the Cynics go up and down in our midst | ||
subverting the institutions of society, and that not | subverting the institutions of society, and that not | ||
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disciple Philiscus, what reader of these would not | disciple Philiscus, what reader of these would not | ||
abhor them, and find in them an excess of infamy not | abhor them, and find in them an excess of infamy not | ||
- | to be surpassed even by courtesans ? However, let | + | to be surpassed even by courtesans? However, let |
him go on to read the tragedies of Oenomaus for | him go on to read the tragedies of Oenomaus for | ||
he too wrote tragedies to match his discourses and | he too wrote tragedies to match his discourses and | ||
he will find that they are more inconceivably infamous, | he will find that they are more inconceivably infamous, | ||
- | that they transgress the very limits of evil ; in fact I | + | that they transgress the very limits of evil; in fact I |
have no words to describe them adequately, and in | have no words to describe them adequately, and in | ||
vain should I cite in comparison the horrors of | vain should I cite in comparison the horrors of | ||
Magnesia, the wickedness of Termerus or the whole | Magnesia, the wickedness of Termerus or the whole | ||
of tragedy put together, along with satiric drama, | of tragedy put together, along with satiric drama, | ||
- | comedy and the mime : with such art has their | + | comedy and the mime: with such art has their |
author displayed in those works every conceivable | author displayed in those works every conceivable | ||
vileness and folly in their most extreme form. | vileness and folly in their most extreme form. | ||
- | Now if from such works any man chooses to demon- | + | Now if from such works any man chooses to demonstrate |
- | strate | + | |
and to blaspheme the gods and bark at all men, as I | and to blaspheme the gods and bark at all men, as I | ||
said when I began, let him go, let him depart to the | said when I began, let him go, let him depart to the | ||
uttermost parts of the earth whithersoever he | uttermost parts of the earth whithersoever he | ||
pleases. But if he do as the god enjoined on | pleases. But if he do as the god enjoined on | ||
- | Diogenes, and first " give a new stamp to the com- | + | Diogenes, and first "give a new stamp to the common |
- | mon currency," | + | uttered earlier by the god, the precept " |
- | uttered earlier by the god, the precept " Know | + | |
Thyself," | Thyself," | ||
followed in their actual practice, then I say that | followed in their actual practice, then I say that | ||
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stamp, not to truth, but to the common currency. | stamp, not to truth, but to the common currency. | ||
Now to which of these categories shall we assign | Now to which of these categories shall we assign | ||
- | self-knowledge ? Can we call it common currency ? | + | self-knowledge? |
Shall we not rather say that it is the very summary | Shall we not rather say that it is the very summary | ||
- | of truth, and by the injunction " Know Thyself" | + | of truth, and by the injunction "Know Thyself" |
are told the way in which we must "give a new | are told the way in which we must "give a new | ||
- | stamp to the common currency " ? For just as one | + | stamp to the common currency"? |
who pays no regard whatever to conventional | who pays no regard whatever to conventional | ||
opinions but goes straight for the truth will not | opinions but goes straight for the truth will not | ||
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actual facts, so I think he who knows himself will | actual facts, so I think he who knows himself will | ||
know accurately, not the opinion of others about him, | know accurately, not the opinion of others about him, | ||
- | but what he is in reality. It follows then, does it not ? | + | but what he is in reality. It follows then, does it not |
- | that the Pythian god speaks the truth, and more- | + | that the Pythian god speaks the truth, and moreover |
- | over that Diogenes was clearly convinced of this since | + | |
he obeyed the god and so became, instead of an exile, | he obeyed the god and so became, instead of an exile, | ||
I will not say greater than the King of Persia, but | I will not say greater than the King of Persia, but | ||
according to the tradition handed down actually | according to the tradition handed down actually | ||
- | an object of envy to the man * who had broken the | + | an object of envy to the man who had broken the |
- | power of Persia and was rivalling | + | power of Persia and was rivaling |
Heracles and ambitious to surpass Achilles. Then | Heracles and ambitious to surpass Achilles. Then | ||
let us judge of the attitude of Diogenes towards | let us judge of the attitude of Diogenes towards | ||
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his deeds. | his deeds. | ||
- | Why in the name* of Zeus did he go to Olympia? | + | Why in the name of Zeus did he go to Olympia? |
- | To see the athletes compete ? Nay, could he not | + | To see the athletes compete? Nay, could he not |
have seen those very athletes without trouble both at | have seen those very athletes without trouble both at | ||
- | i.e. Alexander. the Isthmian games and the Paiiathenaic | + | i.e. Alexander. the Isthmian games and the Panathenaic |
Then was it because he wished to meet there the | Then was it because he wished to meet there the | ||
- | most distinguished Greeks ? But did they not go to | + | most distinguished Greeks? But did they not go to |
- | the Isthmus too ? So you cannot discover any other | + | the Isthmus too? So you cannot discover any other |
motive than that of doing honour to the god. He | motive than that of doing honour to the god. He | ||
was not, you say, awestruck by a thunderstorm. Ye | was not, you say, awestruck by a thunderstorm. Ye | ||
gods, I too have witnessed such signs from Zeus | gods, I too have witnessed such signs from Zeus | ||
- | over and over again, without being awestruck ! Yet | + | over and over again, without being awestruck! Yet |
for all that I feel awe of the gods, I love, I revere, I | for all that I feel awe of the gods, I love, I revere, I | ||
venerate them, and in short have precisely the same | venerate them, and in short have precisely the same | ||
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it would have been better to say nothing at all. | it would have been better to say nothing at all. | ||
- | To return to Diogenes : he was poor and lacked | + | To return to Diogenes: he was poor and lacked |
means, yet he travelled to Olympia, though he bade | means, yet he travelled to Olympia, though he bade | ||
Alexander come to him, if we are to believe Dio. | Alexander come to him, if we are to believe Dio. | ||
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most royal monarch of that day to come to him for | most royal monarch of that day to come to him for | ||
an interview. And was not that royal advice which | an interview. And was not that royal advice which | ||
- | he wrote to Archidamus ? Nay, not only in words | + | he wrote to Archidamus? Nay, not only in words |
but in deeds also did Diogenes show his reverence | but in deeds also did Diogenes show his reverence | ||
for the gods. For he preferred to live in Athens, | for the gods. For he preferred to live in Athens, | ||
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not at random or by some accident, but by the gods | not at random or by some accident, but by the gods | ||
themselves for some purpose. He saw that Corinth | themselves for some purpose. He saw that Corinth | ||
- | was more luxurious than Athens,, and stood in need | + | was more luxurious than Athens, and stood in need |
of a more severe and courageous reformer. | of a more severe and courageous reformer. | ||
- | To give you another instance : Are there not | + | To give you another instance: Are there not |
extant many charming poems by Crates also which | extant many charming poems by Crates also which | ||
- | are proofs of his piety and veneration for the gods ? | + | are proofs of his piety and veneration for the gods? |
I will repeat them to you if you have not had time | I will repeat them to you if you have not had time | ||
- | to learn this from the poems themselves : | + | to learn this from the poems themselves: |
- | " Ye Muses of Pieria, glorious children of Memory | + | "Ye Muses of Pieria, glorious children of Memory |
- | and Olympian Zeus,, grant me this prayer ! Give me | + | and Olympian Zeus, grant me this prayer! Give me |
food for my belly from day to day, but give it with- | food for my belly from day to day, but give it with- | ||
out slavery which makes life miserable indeed. | out slavery which makes life miserable indeed. | ||
. . . . Make me useful rather than agreeable to | . . . . Make me useful rather than agreeable to | ||
my friends. Treasure and the fame thereof I desire | my friends. Treasure and the fame thereof I desire | ||
- | not to amass ; nor do I crave the wealth of the | + | not to amass; nor do I crave the wealth of the |
beetle and the substance of the ant. But justice I | beetle and the substance of the ant. But justice I | ||
desire to attain, and to collect riches that are easily | desire to attain, and to collect riches that are easily | ||
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attain these things I will worship Hermes and the | attain these things I will worship Hermes and the | ||
holy Muses, not with costly and luxurious offerings, | holy Muses, not with costly and luxurious offerings, | ||
- | but with pious and virtuous actions." | + | but with pious and virtuous actions." |
You see that, far from blaspheming the gods as | You see that, far from blaspheming the gods as | ||
- | you do, he adored and prayed to them ? For what | + | you do, he adored and prayed to them? For what |
number of hecatombs are worth as much as Piety, | number of hecatombs are worth as much as Piety, | ||
whom the inspired Euripides celebrated appropriately | whom the inspired Euripides celebrated appropriately | ||
- | in the verses " Piety, queen of the gods, Piety " ? | + | in the verses " |
Or are you not aware that all offerings whether great | Or are you not aware that all offerings whether great | ||
or small that are brought to the gods with piety | or small that are brought to the gods with piety | ||
have equal value, whereas without piety, I will not | have equal value, whereas without piety, I will not | ||
say hecatombs, but, by the gods, even the Olympian | say hecatombs, but, by the gods, even the Olympian | ||
- | sacrifice of a thousand oxen is merely empty ex- | + | sacrifice of a thousand oxen is merely empty expenditure |
- | penditure | + | |
recognised, and so with that piety which was his | recognised, and so with that piety which was his | ||
only possession he himself used to honour the gods | only possession he himself used to honour the gods | ||
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says, have any use for a mysterious and allusive style. | says, have any use for a mysterious and allusive style. | ||
Now what was the manner of their intercourse with | Now what was the manner of their intercourse with | ||
- | men ? Deeds with them came before words, and | + | men? Deeds with them came before words, and |
if they honoured poverty they themselves seem | if they honoured poverty they themselves seem | ||
- | first to have scorned inherited wealth ; if they | + | first to have scorned inherited wealth; if they |
cultivated modesty, they themselves first practised | cultivated modesty, they themselves first practised | ||
- | plain living in every respect ; if they tried to | + | plain living in every respect; if they tried to |
expel from the lives of other men the element of | expel from the lives of other men the element of | ||
theatrical display and arrogance, they themselves | theatrical display and arrogance, they themselves | ||
Line 399: | Line 397: | ||
places and the temple precincts, and they opposed | places and the temple precincts, and they opposed | ||
luxury by their own practice before they did so in | luxury by their own practice before they did so in | ||
- | words ; nor did they shout aloud but proved by their | + | words; nor did they shout aloud but proved by their |
actions that a man may rule as the equal of Zeus | actions that a man may rule as the equal of Zeus | ||
if he needs nothing or very little and so is not | if he needs nothing or very little and so is not | ||
- | hampered by his body ; and they reproved sinners | + | hampered by his body; and they reproved sinners |
during the lifetime of those who had offended but | during the lifetime of those who had offended but | ||
- | did not speak ill of the dead ; for when men are | + | did not speak ill of the dead; for when men are |
dead even their enemies, at least the more moderate, | dead even their enemies, at least the more moderate, | ||
make peace with the departed. But the genuine | make peace with the departed. But the genuine | ||
Line 414: | Line 412: | ||
is hostile to a Cynic, as indeed many are even to the | is hostile to a Cynic, as indeed many are even to the | ||
gods, he is not that Cynic' | gods, he is not that Cynic' | ||
- | injure him ; rather he inflicts on himself the most | + | injure him; rather he inflicts on himself the most |
terrible punishment of all, namely ignorance of one | terrible punishment of all, namely ignorance of one | ||
who is nobler than himself; and so he is deserted | who is nobler than himself; and so he is deserted | ||
Line 437: | Line 435: | ||
so for some other type of philosopher. | so for some other type of philosopher. | ||
- | I must first then say a few words about the sub- | + | I must first then say a few words about the subdivisions |
- | divisions | + | |
make much difference in which of two ways one | make much difference in which of two ways one | ||
- | reckons logic, whether with practical or natural | + | reckons logic, whether with practical or natural |
- | sophy, since it is equally necessary to both these | + | |
branches. But I will consider these as three separate | branches. But I will consider these as three separate | ||
branches and assign to each one three subdivisions. | branches and assign to each one three subdivisions. | ||
Natural philosophy consists of theology, mathematics, | Natural philosophy consists of theology, mathematics, | ||
and thirdly the study of this world of generation and | and thirdly the study of this world of generation and | ||
- | decay and things that though imperishable are never- | + | decay and things that though imperishable are nevertheless |
- | theless | + | |
and their substance in each case. Practical philosophy | and their substance in each case. Practical philosophy | ||
again consists of ethics in so far as it deals with the | again consists of ethics in so far as it deals with the | ||
Line 453: | Line 448: | ||
household as a unit, politics when it deals with the | household as a unit, politics when it deals with the | ||
state. Logic, again, is demonstrative in so far as it | state. Logic, again, is demonstrative in so far as it | ||
- | deals with the truth of principles ; polemic when it | + | deals with the truth of principles; polemic when it |
- | deals with general opinions ; eristic when it deals | + | deals with general opinions; eristic when it deals |
with opinions that only seem probabilities. These | with opinions that only seem probabilities. These | ||
then are the divisions of philosophy, if I mistake not. | then are the divisions of philosophy, if I mistake not. | ||
Line 468: | Line 463: | ||
for me. But as I said if I have omitted anything | for me. But as I said if I have omitted anything | ||
though I do not think have still if anyone can | though I do not think have still if anyone can | ||
- | make my classification more complete he will be (e no | + | make my classification more complete he will be no |
enemy but my friend." | enemy but my friend." | ||
- | Now of these branches of philosophy,, logic has no | + | Now of these branches of philosophy, logic has no |
- | concern with the composition of myths ; nor has | + | concern with the composition of myths; nor has |
- | mathematics, | + | mathematics, |
but they may be employed, if at all, by 'that depart- | but they may be employed, if at all, by 'that depart- | ||
ment of practical philosophy which deals with the | ment of practical philosophy which deals with the | ||
Line 481: | Line 476: | ||
not suffer the hidden truth about the essential | not suffer the hidden truth about the essential | ||
nature of the gods to be flung in naked words to the | nature of the gods to be flung in naked words to the | ||
- | ears of the profane. Now there are certain | + | ears of the profane. Now there are certain |
- | teristics | + | |
and unknown nature, which nourishes not our souls | and unknown nature, which nourishes not our souls | ||
alone but our bodies also, and brings us into the | alone but our bodies also, and brings us into the | ||
presence of the gods, and this I think often comes | presence of the gods, and this I think often comes | ||
- | about by means of myths ; when through riddles and | + | about by means of myths; when through riddles and |
the dramatic setting of myths that knowledge is | the dramatic setting of myths that knowledge is | ||
insinuated into the ears of the multitude who | insinuated into the ears of the multitude who | ||
Line 497: | Line 491: | ||
use myths. Plato for instance in his theological | use myths. Plato for instance in his theological | ||
descriptions of life in Hades often uses myths, and | descriptions of life in Hades often uses myths, and | ||
- | the son of Calliope before him. And when Antis- | + | the son of Calliope before him. And when Antisthenes |
- | thenes | + | |
certain ethical theories they use myths as one of the | certain ethical theories they use myths as one of the | ||
ingredients, | ingredients, | ||
Line 504: | Line 497: | ||
to have imitated these philosophers, | to have imitated these philosophers, | ||
Heracles you should have introduced the name of | Heracles you should have introduced the name of | ||
- | Perseus or Theseus,, let us say, and have written in | + | Perseus or Theseus, let us say, and have written in |
- | the style of Antisthenes ; and in place of the | + | the style of Antisthenes; |
dramatic setting used by Prodicus, in treating | dramatic setting used by Prodicus, in treating | ||
of those two gods you should have introduced into | of those two gods you should have introduced into | ||
Line 511: | Line 504: | ||
But since I have mentioned also the myths that | But since I have mentioned also the myths that | ||
- | are suited to initiation, let us ourselves | + | are suited to initiation, let us ourselves |
- | dently | + | |
that suit one or the other of those two branches of | that suit one or the other of those two branches of | ||
philosophy; and no longer need we call in the aid of | philosophy; and no longer need we call in the aid of | ||
Line 529: | Line 521: | ||
the hidden truth, and not to relax our efforts until | the hidden truth, and not to relax our efforts until | ||
under the guidance of the gods those hidden things | under the guidance of the gods those hidden things | ||
- | become plain, and so initiate or rather perfect our in- | + | become plain, and so initiate or rather perfect our intelligence |
- | telligence | + | |
than the intelligence, | than the intelligence, | ||
- | the One and the Good which contains the whole in- | + | the One and the Good which contains the whole indivisibly, the complement of the soul, and in the One |
- | divisibly, the complement of the soul, and in the One | + | |
and the Good comprehends the whole of soul itself | and the Good comprehends the whole of soul itself | ||
through the prevailing and separate and distinct | through the prevailing and separate and distinct | ||
presence of the One. But I was impelled I know not | presence of the One. But I was impelled I know not | ||
how to rave with his own sacred frenzy when I spoke | how to rave with his own sacred frenzy when I spoke | ||
- | like this of the attributes of great Dionysus ; and | + | like this of the attributes of great Dionysus; and |
- | now I set an ox on my tongue : for I may not | + | now I set an ox on my tongue: for I may not |
- | reveal what is too sacred for speech. However,, may | + | reveal what is too sacred for speech. However, may |
the gods grant to me and to many of you who | the gods grant to me and to many of you who | ||
have not as yet been initiated into these Mysteries | have not as yet been initiated into these Mysteries | ||
Line 552: | Line 542: | ||
consider them separately. In every discourse the | consider them separately. In every discourse the | ||
thought is of two kinds, either simple or expressed | thought is of two kinds, either simple or expressed | ||
- | in figures of speech ; and there are many examples | + | in figures of speech; and there are many examples |
of both kinds. The one is simple and admits of no | of both kinds. The one is simple and admits of no | ||
variety, but that which is embellished with figures | variety, but that which is embellished with figures | ||
has in itself many possibilities of variation with all | has in itself many possibilities of variation with all | ||
of which you are yourself familiar if you have | of which you are yourself familiar if you have | ||
- | ever studied rhetoric ; and most of these figures of | + | ever studied rhetoric; and most of these figures of |
thought are suited to myth. However I need not | thought are suited to myth. However I need not | ||
now discuss all or indeed many of them, but only | now discuss all or indeed many of them, but only | ||
Line 570: | Line 560: | ||
dignified and the diction must be as far as possible | dignified and the diction must be as far as possible | ||
sober, beautiful, and entirely appropriate to the | sober, beautiful, and entirely appropriate to the | ||
- | gods ; there must be nothing in it base or slanderous | + | gods; there must be nothing in it base or slanderous |
or impious, for fear we should lead the common | or impious, for fear we should lead the common | ||
- | people into this sort of sacrilegious rashness ; or | + | people into this sort of sacrilegious rashness; or |
rather for fear we should ourselves anticipate the | rather for fear we should ourselves anticipate the | ||
common people in displaying impiety towards the | common people in displaying impiety towards the | ||
gods. Therefore there must be no incongruous | gods. Therefore there must be no incongruous | ||
element in diction thus employed, but all must be | element in diction thus employed, but all must be | ||
- | dignified, beautiful,, splendid, divine, pure, and as far | + | dignified, beautiful, splendid, divine, pure, and as far |
as possible in conformity with the essential nature of | as possible in conformity with the essential nature of | ||
- | the gods. But as regards the thought, the incon- | + | the gods. But as regards the thought, the incongruous |
- | gruous | + | |
of the gods men may be inspired to search out and | of the gods men may be inspired to search out and | ||
study the hidden meaning, though they must not | study the hidden meaning, though they must not | ||
Line 590: | Line 579: | ||
through his knowledge of theurgy and the Mysteries, | through his knowledge of theurgy and the Mysteries, | ||
and like our lord Heracles for his royal virtue was | and like our lord Heracles for his royal virtue was | ||
- | translated to Olympus by his father Zeus. " Nay, | + | translated to Olympus by his father Zeus. " |
my good sir," said I, "do you not perceive that | my good sir," said I, "do you not perceive that | ||
- | the myth is obviously an allegory ? " For in what | + | the myth is obviously an allegory?" |
- | sense do we regard the " birth " of Heracles, yes, and | + | sense do we regard the " |
of Dionysus as well, since in their case birth has | of Dionysus as well, since in their case birth has | ||
superior and surpassing and distinctive elements, | superior and surpassing and distinctive elements, | ||
even though it still falls within the limits of human | even though it still falls within the limits of human | ||
nature, and up to a certain point resembles our | nature, and up to a certain point resembles our | ||
- | own ? Heracles for instance is said to have been | + | own? Heracles for instance is said to have been |
- | a child, even as we are ; his divine body grew | + | a child, even as we are; his divine body grew |
- | gradually ; we are informed that he was instructed | + | gradually; we are informed that he was instructed |
- | by teachers ; they say that he carried on wars and | + | by teachers; they say that he carried on wars and |
defeated all his opponents, but for all that his body | defeated all his opponents, but for all that his body | ||
had to endure weariness. And in fact all this did | had to endure weariness. And in fact all this did | ||
Line 609: | Line 598: | ||
the very elements of nature, the extremes of heat | the very elements of nature, the extremes of heat | ||
and cold and things the most difficult and hardest | and cold and things the most difficult and hardest | ||
- | to contend with, I mean lack of food and loneliness ; | + | to contend with, I mean lack of food and loneliness; |
and then there is his journey over the sea itself in | and then there is his journey over the sea itself in | ||
a golden cup, though, by the gods, I do not think it | a golden cup, though, by the gods, I do not think it | ||
was really a cup, but my belief is that he himself | was really a cup, but my belief is that he himself | ||
walked on the sea as though it were dry land. For | walked on the sea as though it were dry land. For | ||
- | what was impossible to Heracles ? Which was there | + | what was impossible to Heracles? Which was there |
of the so-called elements that did not obey his | of the so-called elements that did not obey his | ||
divine and most pure body since they were subdued | divine and most pure body since they were subdued | ||
to the creative and perfecting force of his stainless | to the creative and perfecting force of his stainless | ||
- | and pure intelligence ? For him did mighty Zeus, | + | and pure intelligence? |
with the aid of Athene goddess of Forethought, | with the aid of Athene goddess of Forethought, | ||
beget to be the saviour of the world, and appointed | beget to be the saviour of the world, and appointed | ||
Line 627: | Line 616: | ||
by the divine signal of the ethereal rays of light. | by the divine signal of the ethereal rays of light. | ||
Now when we meditate on this, may Heracles be | Now when we meditate on this, may Heracles be | ||
- | gracious to you and to me ! | + | gracious to you and to me! |
As for the commonly received legend about the | As for the commonly received legend about the | ||
birth of Dionysus, which was in fact no birth but a | birth of Dionysus, which was in fact no birth but a | ||
divine manifestation, | divine manifestation, | ||
- | birth of men ? While he was still in his mother' | + | birth of men? While he was still in his mother' |
womb she, as the story goes, was beguiled by jealous | womb she, as the story goes, was beguiled by jealous | ||
Hera to entreat her lover to visit her as he was | Hera to entreat her lover to visit her as he was | ||
wont to visit his spouse. And then her frail body | wont to visit his spouse. And then her frail body | ||
could not endure the thunders of Zeus and began to | could not endure the thunders of Zeus and began to | ||
- | be consumed by the lightning. But when every- | + | be consumed by the lightning. But when everything |
- | thing there was being devoured by flames, Zeus bade | + | |
Hermes snatch Dionysus forth, and he cut open his | Hermes snatch Dionysus forth, and he cut open his | ||
own thigh and sewed the babe therein. Then in | own thigh and sewed the babe therein. Then in | ||
Line 644: | Line 632: | ||
birth, Zeus in the pangs of travail came to the | birth, Zeus in the pangs of travail came to the | ||
nymphs, and they by their song over the thigh | nymphs, and they by their song over the thigh | ||
- | "Undo the stitching " brought to light for us the | + | "Undo the stitching" |
dithyramb. Whereupon the god was driven mad by | dithyramb. Whereupon the god was driven mad by | ||
Hera, but the Mother of the Gods healed him of his | Hera, but the Mother of the Gods healed him of his | ||
Line 655: | Line 643: | ||
a thunderbolt, | a thunderbolt, | ||
and that his deeds, even more than these two that | and that his deeds, even more than these two that | ||
- | we have mentioned, resemble those of human beings ? | + | we have mentioned, resemble those of human beings? |
Now why do we not set aside all this nonsense and | Now why do we not set aside all this nonsense and | ||
recognise herein first the fact that Semele was wise | recognise herein first the fact that Semele was wise | ||
- | in sacred things ? For she was J;he daughter of | + | in sacred things? For she was the daughter of |
Phoenician Cadmus, and the god himself bears | Phoenician Cadmus, and the god himself bears | ||
witness to the wisdom of the Phoenicians when he | witness to the wisdom of the Phoenicians when he | ||
- | says " The Phoenicians too have learned many of the | + | says "The Phoenicians too have learned many of the |
roads travelled by the blessed gods." I think then | roads travelled by the blessed gods." I think then | ||
that she was the first among the Greeks to perceive | that she was the first among the Greeks to perceive | ||
Line 675: | Line 663: | ||
pass from the nomadic to a more civilised mode | pass from the nomadic to a more civilised mode | ||
of life, Dionysus came from India and revealed | of life, Dionysus came from India and revealed | ||
- | himself as very god made visible,, visiting the cities | + | himself as very god made visible, visiting the cities |
of men and leading with him a great host of beings | of men and leading with him a great host of beings | ||
- | in some sort divine ; and everywhere he bestowed all men in common as the symbol of his mani- | + | in some sort divine; and everywhere he bestowed all men in common as the symbol of his manifestation |
- | festation | + | |
their lives were made more gentle by it the Greeks | their lives were made more gentle by it the Greeks | ||
- | as think gave it that name ; l and they called | + | as think gave it that name; l and they called |
- | Semele the mother of Dionysus because of the pre- | + | Semele the mother of Dionysus because of the prediction |
- | diction | + | |
honoured her as having been the first prophetess of | honoured her as having been the first prophetess of | ||
his advent while it was yet to be. | his advent while it was yet to be. | ||
Line 697: | Line 683: | ||
order all those other facts which are well worth | order all those other facts which are well worth | ||
studying but too difficult for me at any rate to | studying but too difficult for me at any rate to | ||
- | describe ; partly perhaps because I am still ignorant | + | describe; partly perhaps because I am still ignorant |
of the precise truth about them, but perhaps also | of the precise truth about them, but perhaps also | ||
because I am unwilling to exhibit as in a theatre | because I am unwilling to exhibit as in a theatre | ||
Line 715: | Line 701: | ||
abundance of life has not been perfected by the | abundance of life has not been perfected by the | ||
essential nature of Dionysus, uniform and wholly | essential nature of Dionysus, uniform and wholly | ||
- | indivisible as it is in the divisible world and pre- | + | indivisible as it is in the divisible world and preexisting |
- | existing | + | |
who has not been perfected by means of the | who has not been perfected by means of the | ||
Bacchic and divine frenzy for the god, runs the risk | Bacchic and divine frenzy for the god, runs the risk | ||
that his life may flow into too many channels, and as | that his life may flow into too many channels, and as | ||
it flows be torn to shreds, and hence come to | it flows be torn to shreds, and hence come to | ||
- | naught. But when I say " flow " or " torn to shreds " | + | naught. But when I say " |
no one must consider the bare meaning of the words | no one must consider the bare meaning of the words | ||
and suppose that I mean a mere trickle of water or | and suppose that I mean a mere trickle of water or | ||
Line 758: | Line 743: | ||
the doctrines of the Mysteries ought by all means to | the doctrines of the Mysteries ought by all means to | ||
be expressed in devout and serious language, while | be expressed in devout and serious language, while | ||
- | as regards the thought the narrative may be ex- | + | as regards the thought the narrative may be expounded |
- | pounded | + | one who is inventing tales for the purpose of reforming |
- | one who is inventing tales for the purpose of reform- | + | |
- | ing morals and inserts myths therein, does so not for | + | |
men but for those who are children whether in years | men but for those who are children whether in years | ||
or intelligence, | or intelligence, | ||
Line 769: | Line 752: | ||
add if you please all the others in due order, then | add if you please all the others in due order, then | ||
you need a voyage to Anticyra. For why should | you need a voyage to Anticyra. For why should | ||
- | one pretend to be polite ? Tell me, I ask, in the | + | one pretend to be polite? Tell me, I ask, in the |
name of the gods, and of myth itself, or rather in the | name of the gods, and of myth itself, or rather in the | ||
name of Helios the King of all the universe, what | name of Helios the King of all the universe, what | ||
- | have you ever accomplished, | + | have you ever accomplished, |
did you ever champion one who was resisting | did you ever champion one who was resisting | ||
oppression and had right on his side? When did | oppression and had right on his side? When did | ||
you ever comfort the mourner and teach him by | you ever comfort the mourner and teach him by | ||
your arguments that death is not an evil either for | your arguments that death is not an evil either for | ||
- | him who has suffered it or for his friends ? What youth | + | him who has suffered it or for his friends? What youth |
will ever give you the credit for his temperance, and | will ever give you the credit for his temperance, and | ||
say that you have made him show himself sober in- | say that you have made him show himself sober in- | ||
stead of dissolute, and beautiful not merely in body | stead of dissolute, and beautiful not merely in body | ||
- | but far more in soul ? What strenuous discipline | + | but far more in soul? What strenuous discipline |
- | have you ever embraced ? What have you ever | + | have you ever embraced? What have you ever |
done to make you worthy of the staff of Diogenes or | done to make you worthy of the staff of Diogenes or | ||
- | still more, by Zeus, of his freedom of speech ? Do | + | still more, by Zeus, of his freedom of speech? Do |
you really think it so great an achievement to carry | you really think it so great an achievement to carry | ||
a staff and let your hair grow, and haunt cities and | a staff and let your hair grow, and haunt cities and | ||
camps uttering calumnies against the noblest men, | camps uttering calumnies against the noblest men, | ||
- | and flattering the vilest ? Tell me in the name of | + | and flattering the vilest? Tell me in the name of |
Zeus and of this audience now present, who are dis- | Zeus and of this audience now present, who are dis- | ||
gusted with philosophy because of men of your sort, | gusted with philosophy because of men of your sort, | ||
- | why was it that you visited the late Emperor | + | why was it that you visited the late Emperor |
- | stantius | + | |
And yet if you had come to me you would at any | And yet if you had come to me you would at any | ||
rate have associated with one who was better able to | rate have associated with one who was better able to | ||
comprehend your language. What do you gain by | comprehend your language. What do you gain by | ||
- | travelling | + | traveling |
very mules you ride? Yes, and I hear that you | very mules you ride? Yes, and I hear that you | ||
wear out the mule drivers as well, and that they | wear out the mule drivers as well, and that they | ||
Line 803: | Line 785: | ||
them more cruelly with your staffs than do the | them more cruelly with your staffs than do the | ||
soldiers with their swords, so that they are naturally | soldiers with their swords, so that they are naturally | ||
- | more afraid of you. Long ago I gave you a nick- | + | more afraid of you. Long ago I gave you a nickname |
- | name and now I think I will write it down. It | + | " |
- | " | + | |
impious Galilaeans. They are for the most part men | impious Galilaeans. They are for the most part men | ||
who by making small sacrifices gain much or rather | who by making small sacrifices gain much or rather | ||
Line 811: | Line 792: | ||
honour, crowds of attendants and flattery. Some- | honour, crowds of attendants and flattery. Some- | ||
thing like that is your method, except perhaps for | thing like that is your method, except perhaps for | ||
- | uttering divine revelations : but this is not your | + | uttering divine revelations: |
- | custom, though it is ours ; for we are wiser than those | + | custom, though it is ours; for we are wiser than those |
insensate men. And perhaps too there is this difference | insensate men. And perhaps too there is this difference | ||
that you have no excuse for levying tribute on | that you have no excuse for levying tribute on | ||
- | specious pretexts as they do ; which they call " | + | specious pretexts as they do; which they call " |
whatever that may mean. But in all other respects | whatever that may mean. But in all other respects | ||
your habits and theirs are very much alike. Like | your habits and theirs are very much alike. Like | ||
them you have abandoned your country, you wander | them you have abandoned your country, you wander | ||
about all over the world, and you gave more trouble | about all over the world, and you gave more trouble | ||
- | than they did at my headquarters, | + | than they did at my headquarters, |
- | solent, For they were at any rate invited to come, but | + | |
you we tried to drive away. And what good have you, | you we tried to drive away. And what good have you, | ||
or rather, what have the rest of us derived from all | or rather, what have the rest of us derived from all | ||
- | this ? First arrived Asclepiades, | + | this? First arrived Asclepiades, |
then Chytron, then a tall boy with yellow hair I | then Chytron, then a tall boy with yellow hair I | ||
don't know his name then you, and with you all | don't know his name then you, and with you all | ||
twice as many more. And now, my good sirs, what | twice as many more. And now, my good sirs, what | ||
- | good has come from your journey ? What city or | + | good has come from your journey? What city or |
individual has had any experience of your alleged | individual has had any experience of your alleged | ||
- | freedom of speech ? Was it not foolish of you to | + | freedom of speech? Was it not foolish of you to |
choose in the first place to make this journey to an | choose in the first place to make this journey to an | ||
- | Emperor who did not even wish to set eyes on you ? | + | Emperor who did not even wish to set eyes on you? |
And when you had arrived, did you not behave even | And when you had arrived, did you not behave even | ||
- | more foolishly and ignorantly and insanely in flatter- | + | more foolishly and ignorantly and insanely in flattering |
- | ing and barking at me in the same breath, and | + | |
offering me your books, and moreover imploring that | offering me your books, and moreover imploring that | ||
- | they should be taken to me ? I do not believe that | + | they should be taken to me? I do not believe that |
any one of you ever visited a philosopher' | any one of you ever visited a philosopher' | ||
- | diligently as you did my secretary : in fact the | + | diligently as you did my secretary: in fact the |
entrance to the Palace stood for you in place of the | entrance to the Palace stood for you in place of the | ||
Academy and the Lyceum and the Portico. | Academy and the Lyceum and the Portico. | ||
- | Have done with all this nonsense ! At any rate | + | Have done with all this nonsense! At any rate |
lay it aside now if not before, when you can get no | lay it aside now if not before, when you can get no | ||
advantage from your long hair and your staff. Shall | advantage from your long hair and your staff. Shall | ||
I tell you how you have caused philosophy to be | I tell you how you have caused philosophy to be | ||
- | lightly esteemed ? It is because the most ignorant | + | lightly esteemed? It is because the most ignorant |
of the rhetoricians, | of the rhetoricians, | ||
Hermes himself could purify, and who could not | Hermes himself could purify, and who could not | ||
Line 854: | Line 833: | ||
their industry in frequenting public places, for | their industry in frequenting public places, for | ||
they do not know the truth of the current proverb, | they do not know the truth of the current proverb, | ||
- | " Grape ripens near grape " then all rush into | + | "Grape ripens near grape" then all rush into |
Cynicism. They adopt the staff, the cloak, the long | Cynicism. They adopt the staff, the cloak, the long | ||
hair, the ignorance that goes with these, the | hair, the ignorance that goes with these, the | ||
Line 860: | Line 839: | ||
of the sort. They say that they are travelling the | of the sort. They say that they are travelling the | ||
short and ready road to virtue. I would that you | short and ready road to virtue. I would that you | ||
- | were going by the longer ! For you would more | + | were going by the longer! For you would more |
easily arrive by that road than by this of yours. | easily arrive by that road than by this of yours. | ||
Are you not aware that short cuts usually involve | Are you not aware that short cuts usually involve | ||
- | one in great difficulties ? For just as is the case | + | one in great difficulties? |
- | with the public roads, a traveller | + | with the public roads, a traveler |
a short cut will more easily than other men go all | a short cut will more easily than other men go all | ||
the way round, whereas it does not at all follow that | the way round, whereas it does not at all follow that | ||
Line 870: | Line 849: | ||
so too in philosophy the end and the beginning are | so too in philosophy the end and the beginning are | ||
one, namely, to know oneself and to become like | one, namely, to know oneself and to become like | ||
- | the gods. That is to say, the first principle is self- | + | the gods. That is to say, the first principle is self-knowledge, |
- | knowledge, and the end of conduct is the resem- | + | |
- | blance | + | |
Therefore he who desires to be a Cynic despises | Therefore he who desires to be a Cynic despises | ||
Line 880: | Line 857: | ||
into their value with a view to exchanging them, | into their value with a view to exchanging them, | ||
and leave it to him to rate them at their proper | and leave it to him to rate them at their proper | ||
- | worth : for he knows that both of them are but | + | worth: for he knows that both of them are but |
earth. And the fact that one is scarcer and the | earth. And the fact that one is scarcer and the | ||
other easier to obtain he thinks is merely the result | other easier to obtain he thinks is merely the result | ||
Line 894: | Line 871: | ||
But as far as possible he satisfies his body's needs | But as far as possible he satisfies his body's needs | ||
with whatever comes to hand, and by thrusting aside | with whatever comes to hand, and by thrusting aside | ||
- | all hindrances derived from the body he contem- | + | all hindrances derived from the body he contemplates |
- | plates | + | men who are " |
- | men who are " Wandering in darkness in the | + | |
meadow of Ate," and for the sake of a few wholly | meadow of Ate," and for the sake of a few wholly | ||
trifling pleasures are undergoing torments greater | trifling pleasures are undergoing torments greater | ||
Line 905: | Line 881: | ||
recognise that he is divine, and not only keep his | recognise that he is divine, and not only keep his | ||
mind untiringly and steadfastly fixed on divine and | mind untiringly and steadfastly fixed on divine and | ||
- | stainless | + | stainless |
despise his body, and think it, in the words of | despise his body, and think it, in the words of | ||
Heracleitus, | Heracleitus, | ||
Line 915: | Line 891: | ||
back to the point at which I digressed. Since, as I | back to the point at which I digressed. Since, as I | ||
was saying, myths ought to be addressed either to | was saying, myths ought to be addressed either to | ||
- | those who though grown men are children in intelli- | + | those who though grown men are children in intelligence, or to those who in actual years are mere |
- | gence, or to those who in actual years are mere | + | |
children, we must take pains to utter in them | children, we must take pains to utter in them | ||
no word that is offensive to gods or men or | no word that is offensive to gods or men or | ||
- | anything impious, as was done recently. And more- | + | anything impious, as was done recently. And moreover |
- | over we must in all cases apply careful tests to see | + | |
whether the myth is plausible, closely related to the | whether the myth is plausible, closely related to the | ||
matter discussed and whether what is invented | matter discussed and whether what is invented | ||
Line 948: | Line 922: | ||
something of that sort. In Heaven' | something of that sort. In Heaven' | ||
too hard for you to relate some little myth of the | too hard for you to relate some little myth of the | ||
- | kind ? You will force me too to become a | + | kind? You will force me too to become a |
myth-maker. | myth-maker. | ||
A certain rich man had numerous flocks of sheep | A certain rich man had numerous flocks of sheep | ||
and herds of cattle and " | and herds of cattle and " | ||
- | and many times ten thousand mares ' ( grazed his | + | and many times ten thousand mares grazed his |
marsh-meadows." | marsh-meadows." | ||
- | both slaves and hired freedmeii, neatherds and goat- | + | both slaves and hired freedmen, neatherds and goatherds |
- | herds and grooms for his horses, and many estates | + | |
withal. Now much of all this his father had | withal. Now much of all this his father had | ||
bequeathed to him, but he had himself acquired | bequeathed to him, but he had himself acquired | ||
many times more, being eager to enrich himself | many times more, being eager to enrich himself | ||
- | whether justly or unjustly ; for little did he care for | + | whether justly or unjustly; for little did he care for |
the gods. Several wives he had, and sons and | the gods. Several wives he had, and sons and | ||
daughters by them, among whom he divided his | daughters by them, among whom he divided his | ||
Line 985: | Line 958: | ||
themselves had had no better education. Then | themselves had had no better education. Then | ||
ensued a general slaughter, and heaven brought the | ensued a general slaughter, and heaven brought the | ||
- | tragic curse to fulfilment. For " by the edge of the | + | tragic curse to fulfillment. For "by the edge of the |
sword they divided their patrimony" | sword they divided their patrimony" | ||
was thrown into confusion. The sons demolished the | was thrown into confusion. The sons demolished the | ||
Line 991: | Line 964: | ||
despised and had stripped of the votive offerings | despised and had stripped of the votive offerings | ||
that had been dedicated by many worshippers, | that had been dedicated by many worshippers, | ||
- | not least by his own ancestors. And besides | + | not least by his own ancestors. And besides |
- | molishing | + | |
on new sites and on the old sites of the temples, as | on new sites and on the old sites of the temples, as | ||
though impelled by fate or by an unconscious | though impelled by fate or by an unconscious | ||
Line 999: | Line 971: | ||
gods. | gods. | ||
- | Now when all was in confusion, and many mar- | + | Now when all was in confusion, and many marriages |
- | riages | + | |
- | cluded, and the laws of god and man alike had | + | |
been profaned, Zeus was moved with compassion | been profaned, Zeus was moved with compassion | ||
- | and addressing himself to Helios he said : " O my | + | and addressing himself to Helios he said : "O my |
son, divine offspring more ancient than heaven and | son, divine offspring more ancient than heaven and | ||
earth, art thou still minded to resent the insolence of | earth, art thou still minded to resent the insolence of | ||
that arrogant and audacious mortal, who by forsaking | that arrogant and audacious mortal, who by forsaking | ||
thee brought so many calamities on himself and | thee brought so many calamities on himself and | ||
- | his race ? Thinkest thou that, though thou dost not | + | his race? Thinkest thou that, though thou dost not |
show thine anger and resentment against him nor | show thine anger and resentment against him nor | ||
whet thine arrows against his children, thou art | whet thine arrows against his children, thou art | ||
any less the author of his destruction in that thou | any less the author of his destruction in that thou | ||
- | dost abandon his house to desolation ? Nay," said | + | dost abandon his house to desolation? Nay," said |
Zeus, "let us summon the Fates and enquire whether | Zeus, "let us summon the Fates and enquire whether | ||
any assistance may be given the man." Forthwith | any assistance may be given the man." Forthwith | ||
Line 1018: | Line 988: | ||
was as though absorbed in thought and inward | was as though absorbed in thought and inward | ||
debate yet gave constant heed and fixed his eyes on | debate yet gave constant heed and fixed his eyes on | ||
- | Zeus. Then spoke the eldest of the Fates : " O our | + | Zeus. Then spoke the eldest of the Fates: "O our |
father, Piety and Justice both restrain us. Therefore | father, Piety and Justice both restrain us. Therefore | ||
it is thine to prevail on them also, since thou hast | it is thine to prevail on them also, since thou hast | ||
ordered us to be subservient to them." And Zeus | ordered us to be subservient to them." And Zeus | ||
- | made answer, " Truly they are my daughters, and it | + | made answer, "Truly they are my daughters, and it |
is meet that I question them. What then have ye to | is meet that I question them. What then have ye to | ||
- | say, ye venerable goddesses? " " Nay, father/' | + | say, ye venerable goddesses?" |
- | replied, " that is as thou thyself dost ordain. But be | + | replied, "that is as thou thyself dost ordain. But be |
careful lest this wicked zeal for impious deeds | careful lest this wicked zeal for impious deeds | ||
- | prevail universally among men." " I will myself look | + | prevail universally among men." "I will myself look |
to both these matters," | to both these matters," | ||
Fates approached and spun all as their father | Fates approached and spun all as their father | ||
willed. | willed. | ||
- | Next Zeus thus addressed Helios : " Thou seest | + | Next Zeus thus addressed Helios: "Thou seest |
- | yonder thine own child." | + | yonder thine own child." |
kinsman of those brothers who had been cast aside | kinsman of those brothers who had been cast aside | ||
and was despised though he was that rich man' | and was despised though he was that rich man' | ||
- | nephew and the cousin of his heirs.) " This child," | + | nephew and the cousin of his heirs.) "This child," |
- | said Zeus, " is thine own offspring. Swear then by | + | said Zeus, "is thine own offspring. Swear then by |
my sceptre and thine that thou wilt care especially | my sceptre and thine that thou wilt care especially | ||
for him and cure him of this malady. For thou | for him and cure him of this malady. For thou | ||
Line 1049: | Line 1019: | ||
babe, since he perceived that in him a small spark | babe, since he perceived that in him a small spark | ||
of himself was still preserved. And from that time | of himself was still preserved. And from that time | ||
- | he reared the child whom he had withdrawn " from | + | he reared the child whom he had withdrawn " |
the blood and noise of war and the slaughter of | the blood and noise of war and the slaughter of | ||
men." And father Zeus bade Athene also, the | men." And father Zeus bade Athene also, the | ||
Motherless Maiden, share with Helios the task | Motherless Maiden, share with Helios the task | ||
of bringing up the child. And when, thus reared, | of bringing up the child. And when, thus reared, | ||
- | he had become a youth " With the first down on his | + | he had become a youth "With the first down on his |
chin, when youth has all its charms," | chin, when youth has all its charms," | ||
the numerous disasters that had befallen his kinsmen | the numerous disasters that had befallen his kinsmen | ||
- | and his cousins., and had all but hurled himself into | + | and his cousins, and had all but hurled himself into |
Tartarus, so confounded was he by the extent of | Tartarus, so confounded was he by the extent of | ||
those calamities. Then Helios of his grace, aided | those calamities. Then Helios of his grace, aided | ||
Line 1070: | Line 1040: | ||
anywhere. Then Hermes, who had an affinity for | anywhere. Then Hermes, who had an affinity for | ||
him, appeared to him in the guise of a youth of his | him, appeared to him in the guise of a youth of his | ||
- | own age, and greeting him kindly said, " Follow me, | + | own age, and greeting him kindly said, " |
and I will guide thee by an easier and smoother road | and I will guide thee by an easier and smoother road | ||
as soon as thou hast surmounted this winding and | as soon as thou hast surmounted this winding and | ||
Line 1082: | Line 1052: | ||
love, and with trees also, ivy and laurel and myrtle. | love, and with trees also, ivy and laurel and myrtle. | ||
Now when Hermes had brought him to the foot of a | Now when Hermes had brought him to the foot of a | ||
- | great and lofty mountain, he said, " On the summit | + | great and lofty mountain, he said, "On the summit |
of this mountain dwells the father of all the gods. | of this mountain dwells the father of all the gods. | ||
Be careful then for herein lies the greatest risk | Be careful then for herein lies the greatest risk | ||
Line 1105: | Line 1075: | ||
slumber or ecstasy came over him. Then Zeus | slumber or ecstasy came over him. Then Zeus | ||
showed him Helios himself. Awestruck by that | showed him Helios himself. Awestruck by that | ||
- | vision the youth exclaimed, " For this and for all | + | vision the youth exclaimed, "For this and for all |
thy other favours I will dedicate myself to thee, O | thy other favours I will dedicate myself to thee, O | ||
- | Father of the Gods !" Then he cast his arms about | + | Father of the Gods! "Then he cast his arms about |
the knees of Helios and would not let go his hold | the knees of Helios and would not let go his hold | ||
but kept entreating him to save him. But Helios | but kept entreating him to save him. But Helios | ||
called Athene and bade her first enquire of him what | called Athene and bade her first enquire of him what | ||
arms he had brought with him. And when she saw | arms he had brought with him. And when she saw | ||
- | his shield and sword and spear, she said, " But where, | + | his shield and sword and spear, she said, "But where, |
- | my child, is thy aegis and thy helmet ? " e ' | + | my child, is thy aegis and thy helmet? Even |
- | these that I have," he replied, " procured with | + | these that I have," he replied, " |
difficulty. For in the house of my kinsfolk there | difficulty. For in the house of my kinsfolk there | ||
- | was none to aid one so despised." | + | was none to aid one so despised." |
- | fore," said mighty Helios, " that thou must without | + | |
fail return thither." | fail return thither." | ||
not to send him to earth again but to detain | not to send him to earth again but to detain | ||
Line 1123: | Line 1092: | ||
upwards a second time but would be overwhelmed | upwards a second time but would be overwhelmed | ||
by the ills of earth. But as he wept and implored | by the ills of earth. But as he wept and implored | ||
- | Helios replied,, "Nay, thou art young and not yet | + | Helios replied, "Nay, thou art young and not yet |
initiated. Return therefore to thine own people | initiated. Return therefore to thine own people | ||
that thou mayst be initiated and thereafter dwell | that thou mayst be initiated and thereafter dwell | ||
Line 1133: | Line 1102: | ||
region was filled with light but the lower with the | region was filled with light but the lower with the | ||
thickest mist imaginable, through which, as through | thickest mist imaginable, through which, as through | ||
- | water, the light of the rays of King Helios | + | water, the light of the rays of King Helios |
- | trated | + | cousin the heir? " "I see him," the youth replied. |
- | cousin the heir? " | + | " Again, dost thou see yonder herdsmen and shepherds?" The youth answered that he did. "Then |
- | " Again, dost thou see yonder herdsmen and shep- | + | what thinkest thou of the heir's disposition? |
- | herds? " The youth answered that he did. "Then | + | what of his shepherds and herdsmen?" |
- | what thinkest thou of the heir's disposition ? And | + | to me," replied the youth, "to be for the most part |
- | what of his shepherds and herdsmen ? " " He seems | + | asleep, sunk in forgetfulness and devoted to pleasure; |
- | to me," replied the youth, " to be for the most part | + | |
- | asleep, sunk in forgetfulness and devoted to pleasure ; | + | |
and of his shepherds a few are honest, but | and of his shepherds a few are honest, but | ||
most are vicious and brutal. For they devour | most are vicious and brutal. For they devour | ||
Line 1152: | Line 1119: | ||
their full pay than that they should destroy the | their full pay than that they should destroy the | ||
flock." | flock." | ||
- | Helios, " obeying the command of Zeus, should | + | Helios, " |
appoint thee to govern all these, in place of the | appoint thee to govern all these, in place of the | ||
heir?" Then the youth clung to him again and | heir?" Then the youth clung to him again and | ||
earnestly entreated that he might remain there. | earnestly entreated that he might remain there. | ||
- | " Do not be obstinate in disobedience/' | + | "Do not be obstinate in disobedience" |
- | " lest perchance I hate thee beyond measure, even | + | "lest perchance I hate thee beyond measure, even |
- | as I have loved thee." | + | as I have loved thee." Then said the youth, |
thou, O most mighty Helios, and thou, Athene, and | thou, O most mighty Helios, and thou, Athene, and | ||
thee too, Father Zeus, do I call to witness, dispose | thee too, Father Zeus, do I call to witness, dispose | ||
Line 1165: | Line 1132: | ||
For now he thought that he had found a guide for | For now he thought that he had found a guide for | ||
the journey back, and for his sojourn on earth. | the journey back, and for his sojourn on earth. | ||
- | Then said Athene, " Attend, good youth, that art | + | Then said Athene," |
- | born of myself and of this god, thy noble sire ! The | + | born of myself and of this god, thy noble sire! The |
most virtuous of the shepherds do not please this | most virtuous of the shepherds do not please this | ||
heir, for flatterers and profligates have made him | heir, for flatterers and profligates have made him | ||
Line 1177: | Line 1144: | ||
slumbers, and hence he is often deceived, but do | slumbers, and hence he is often deceived, but do | ||
thou be sober and vigilant, lest the flatterer assume | thou be sober and vigilant, lest the flatterer assume | ||
- | the frankness of a friend and so deceive thee ; which | + | the frankness of a friend and so deceive thee; which |
is as though a smith covered with smoke and cinders | is as though a smith covered with smoke and cinders | ||
should come wearing a white garment and with his | should come wearing a white garment and with his | ||
face painted white, and thus induce thee to give him | face painted white, and thus induce thee to give him | ||
one of thy daughters in marriage. My third | one of thy daughters in marriage. My third | ||
- | warning to thee is this : do thou very zealously keep | + | warning to thee is this: do thou very zealously keep |
watch over thyself, and reverence us in the first | watch over thyself, and reverence us in the first | ||
place, and among men only him who resembles us, | place, and among men only him who resembles us, | ||
Line 1188: | Line 1155: | ||
and excessive timidity have injured this foolish man." | and excessive timidity have injured this foolish man." | ||
Then mighty Helios took up the tale and said, | Then mighty Helios took up the tale and said, | ||
- | " When thou hast chosen thy friends treat them as | + | "When thou hast chosen thy friends treat them as |
friends and do not regard them as thy servants | friends and do not regard them as thy servants | ||
and attendants, but let thy conduct towards them | and attendants, but let thy conduct towards them | ||
- | be generous, candid, and honourable : say not one | + | be generous, candid, and honourable: say not one |
thing about them while thou thinkest another. | thing about them while thou thinkest another. | ||
Thou seest that it was treachery to his friends that | Thou seest that it was treachery to his friends that | ||
destroyed this heir. Love thy subjects even as we | destroyed this heir. Love thy subjects even as we | ||
love thee. Prefer our worship to all other blessings. | love thee. Prefer our worship to all other blessings. | ||
- | For we are thy benefactors and friends and pre- | + | For we are thy benefactors and friends and preservers." At these words the youth became calm |
- | servers." At these words the youth became calm | + | |
and showed plainly that he was already obedient in | and showed plainly that he was already obedient in | ||
- | all things to the gods. " Come," said Helios, " now | + | all things to the gods. " |
depart with good hope. For everywhere we shall be | depart with good hope. For everywhere we shall be | ||
with thee, even I and Athene and Hermes here, and | with thee, even I and Athene and Hermes here, and | ||
with us all the gods that are on Olympus or in the | with us all the gods that are on Olympus or in the | ||
- | air or on earth and the whole race of gods every- | + | air or on earth and the whole race of gods everywhere, so long as thou art pious towards us and loyal |
- | where, so long as thou art pious towards us and loyal | + | |
to thy friends, and humane towards thy subjects, | to thy friends, and humane towards thy subjects, | ||
ruling them and guiding them to what is best. But | ruling them and guiding them to what is best. But | ||
Line 1233: | Line 1198: | ||
cannot say. But in your composition, | cannot say. But in your composition, | ||
mean by Pan, and whom by Zeus unless you arid I | mean by Pan, and whom by Zeus unless you arid I | ||
- | are they, that is, you are Zeus and I am Pan ? | + | are they, that is, you are Zeus and I am Pan? |
What an absurd counterfeit Pan ! But you are | What an absurd counterfeit Pan ! But you are | ||
still more absurd, by Asclepius, and very far in- | still more absurd, by Asclepius, and very far in- | ||
- | deed from being Zeus ! Is not all this the utter- | + | deed from being Zeus! Is not all this the utter- |
ance of a mouth that foams with morbid rather | ance of a mouth that foams with morbid rather | ||
- | than inspired madness ? l Do you not know that | + | than inspired madness? Do you not know that |
Salmoneus in his day was punished by the gods for | Salmoneus in his day was punished by the gods for | ||
just this, for attempting, though a mortal man, to | just this, for attempting, though a mortal man, to | ||
- | play the part of Zeus ? Then too there is the | + | play the part of Zeus? Then too there is the |
- | account in Hesiod' | + | account in Hesiod' |
- | selves | + | |
of Zeus, but if you have not heard of it till this | of Zeus, but if you have not heard of it till this | ||
moment I can excuse you for that. For you have | moment I can excuse you for that. For you have | ||
not been well educated, nor did fate bestow on you | not been well educated, nor did fate bestow on you | ||
such a guide to the poets as I had I mean this | such a guide to the poets as I had I mean this | ||
- | philosopher | + | philosopher now present: and later on I arrived at |
the threshold of philosophy to be initiated therein | the threshold of philosophy to be initiated therein | ||
by the teaching of one whom I consider superior to | by the teaching of one whom I consider superior to | ||
Line 1255: | Line 1219: | ||
gods as my guides to all that is good. Now whether | gods as my guides to all that is good. Now whether | ||
he accomplished anything of real profit he himself | he accomplished anything of real profit he himself | ||
- | must determine, or rather the ruling gods ; but at | + | must determine, or rather the ruling gods; but at |
least he purged me of such infatuate folly and | least he purged me of such infatuate folly and | ||
insolence as yours, and tried to make me more | insolence as yours, and tried to make me more | ||
Line 1269: | Line 1233: | ||
first place by a philosopher who trained me in the | first place by a philosopher who trained me in the | ||
preparatory discipline, and next by that most perfect | preparatory discipline, and next by that most perfect | ||
- | philosopher who revealed to me the entrance to philo- | + | philosopher who revealed to me the entrance to philosophy; and though I achieved but little on account |
- | sophy ; and though I achieved but little on account | + | |
of the engrossing affairs that overwhelmed me from | of the engrossing affairs that overwhelmed me from | ||
without, still for all that I have had the benefit of | without, still for all that I have had the benefit of | ||
Line 1280: | Line 1243: | ||
so without bad taste, am standing at the entrance, | so without bad taste, am standing at the entrance, | ||
whereas you are a long way even from the entrance. | whereas you are a long way even from the entrance. | ||
- | ie But as for virtue, you and your brethren ," | + | But as for virtue, you and your brethren, "omit |
- | the ill-sounding phrase and fill in the blank yourself ! | + | the ill-sounding phrase and fill in the blank yourself! |
- | Or rather, if you please, bear with me when I " put | + | Or rather, if you please, bear with me when I" put |
- | it mildly " " what part or lot have you in it ? " You | + | it mildly" |
criticise everybody, though you yourself do nothing | criticise everybody, though you yourself do nothing | ||
- | to deserve praise ; your praises are in worse taste | + | to deserve praise; your praises are in worse taste |
than those of the most ignorant rhetoricians. They, | than those of the most ignorant rhetoricians. They, | ||
because they have nothing to say and cannot invent | because they have nothing to say and cannot invent | ||
Line 1291: | Line 1254: | ||
dragging in Delos and Leto with her children, | dragging in Delos and Leto with her children, | ||
and then "swans singing their shrill song and | and then "swans singing their shrill song and | ||
- | the trees that echo them," and " dewy meadows | + | the trees that echo them," and "dewy meadows |
full of soft, deep grass," | full of soft, deep grass," | ||
flowers," | flowers," | ||
figures of the same sort. When did Isocrates ever | figures of the same sort. When did Isocrates ever | ||
- | do this in his panegyrics ? Or when did anyone of | + | do this in his panegyrics? Or when did anyone of |
those ancient writers who were genuine votaries of | those ancient writers who were genuine votaries of | ||
- | the Muses, and not like the writers of to-day ? | + | the Muses, and not like the writers of to-day? |
However, I omit what I might add, lest I should | However, I omit what I might add, lest I should | ||
make them also my enemies, and offend at once the | make them also my enemies, and offend at once the | ||
Line 1307: | Line 1270: | ||
of illustrations of this sort flow into my mind for | of illustrations of this sort flow into my mind for | ||
anyone who desired to use them could certainly | anyone who desired to use them could certainly | ||
- | draw from an ample jar l I shall refrain because of | + | draw from an ample jar I shall refrain because of |
the present pressure of business. However I have | the present pressure of business. However I have | ||
still somewhat to add to my discourse, like the | still somewhat to add to my discourse, like the | ||
Line 1315: | Line 1278: | ||
I ask you then what reverence for the names of | I ask you then what reverence for the names of | ||
the gods was shown by the Pythagoreans and by | the gods was shown by the Pythagoreans and by | ||
- | Plato ? What was Aristotle' | + | Plato? What was Aristotle' |
- | matters ? Is it not worth while to pay attention to | + | matters? Is it not worth while to pay attention to |
- | this ? Or surely no one will deny that he of Samos | + | this? Or surely no one will deny that he of Samos |
- | was reverent ? For he did not even allow the names | + | was reverent? For he did not even allow the names |
of the gods to be used on a seal, nor oaths to be | of the gods to be used on a seal, nor oaths to be | ||
rashly uttered in the names of the gods. And if | rashly uttered in the names of the gods. And if | ||
Line 1327: | Line 1290: | ||
shall be saying what is familiar and obvious to most | shall be saying what is familiar and obvious to most | ||
people, though you may not have heard of it. How- | people, though you may not have heard of it. How- | ||
- | ever, listen to what Plato says : " But for my part, | + | ever, listen to what Plato says: "But for my part, |
Protarchus, I feel a more than human awe, indeed a | Protarchus, I feel a more than human awe, indeed a | ||
fear beyond expression, of the names of the gods. | fear beyond expression, of the names of the gods. | ||
Now therefore I will address Aphrodite by what- | Now therefore I will address Aphrodite by what- | ||
- | ever name pleases her best ; though as for pleasure, | + | ever name pleases her best; though as for pleasure, |
I know that it has many forms." | I know that it has many forms." | ||
he says in the Philebus and he says the same sort | he says in the Philebus and he says the same sort | ||
Line 1340: | Line 1303: | ||
that Socrates may furnish you with an excuse, as | that Socrates may furnish you with an excuse, as | ||
I believe he does to many Platonists because of his | I believe he does to many Platonists because of his | ||
- | natural tendency to irony,, to slight the doctrine of | + | natural tendency to irony, to slight the doctrine of |
Plato. For it is not Socrates who is speaking here, | Plato. For it is not Socrates who is speaking here, | ||
but Timaeus, who had not the least tendency to | but Timaeus, who had not the least tendency to | ||
Line 1348: | Line 1311: | ||
allow me to cite next that all-wise Siren, the living | allow me to cite next that all-wise Siren, the living | ||
image of Hermes the god of eloquence, the man | image of Hermes the god of eloquence, the man | ||
- | dear to Apollo and the Muses ? l Well, he declares | + | dear to Apollo and the Muses? Well, he declares |
that all who raise the question or seek to enquire at | that all who raise the question or seek to enquire at | ||
all whether gods exist ought not to be answered as | all whether gods exist ought not to be answered as | ||
Line 1364: | Line 1327: | ||
Diogenes as a sort of bogey. He was never initiated, | Diogenes as a sort of bogey. He was never initiated, | ||
they tell us, and replied to some one who once | they tell us, and replied to some one who once | ||
- | advised him to be initiated : " It is absurd of you, | + | advised him to be initiated: "It is absurd of you, |
my young friend, to think that any tax-gatherer, | my young friend, to think that any tax-gatherer, | ||
if only he be initiated, can share in the rewards | if only he be initiated, can share in the rewards | ||
Line 1372: | Line 1335: | ||
and, I am persuaded, calls for more profound | and, I am persuaded, calls for more profound | ||
discussion. May the goddesses themselves grant us | discussion. May the goddesses themselves grant us | ||
- | understanding thereof ! Though indeed I think that | + | understanding thereof! Though indeed I think that |
has already been bestowed by them. For it is | has already been bestowed by them. For it is | ||
evident that Diogenes was not impious, as you aver, | evident that Diogenes was not impious, as you aver, | ||
but resembled those philosophers whom I mentioned | but resembled those philosophers whom I mentioned | ||
- | a moment ago. For having regard to the circum- | + | a moment ago. For having regard to the circumstances |
- | stances | + | |
heed to the commands of the Pythian god, and | heed to the commands of the Pythian god, and | ||
knowing that the candidate for initiation must | knowing that the candidate for initiation must | ||
Line 1384: | Line 1346: | ||
one by law, it was this he avoided, not initiation, | one by law, it was this he avoided, not initiation, | ||
because he considered that he was a citizen of the | because he considered that he was a citizen of the | ||
- | world ; and moreover such was the greatness of his | + | world; and moreover such was the greatness of his |
soul that he thought he ought to associate himself | soul that he thought he ought to associate himself | ||
with the divine nature of all the gods who in | with the divine nature of all the gods who in | ||
Line 1394: | Line 1356: | ||
the common currency. And he did not return to | the common currency. And he did not return to | ||
that servitude from which he had joyfully been | that servitude from which he had joyfully been | ||
- | released. What servitude do I mean ? I mean that | + | released. What servitude do I mean? I mean that |
he would not enslave himself to the laws of a single | he would not enslave himself to the laws of a single | ||
city and submit himself to all that must needs befall | city and submit himself to all that must needs befall | ||
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journeyed to Olympia, and like Socrates embraced | journeyed to Olympia, and like Socrates embraced | ||
philosophy in obedience to the Pythian oracle, for | philosophy in obedience to the Pythian oracle, for | ||
- | he says himself that at home and in private he re- | + | he says himself that at home and in private he received |
- | ceived | + | his impulse to philosophy is it likely I say that such |
- | his impulse to philosophy | + | |
a man would not very gladly have entered the temples | a man would not very gladly have entered the temples | ||
of the gods but for the fact that he was trying | of the gods but for the fact that he was trying | ||
to avoid submitting himself to any set of laws and | to avoid submitting himself to any set of laws and | ||
- | making himself the slave of any one constitution ? | + | making himself the slave of any one constitution? |
But why, you will say, did he not assign this reason, | But why, you will say, did he not assign this reason, | ||
but on the contrary a reason that detracted not a | but on the contrary a reason that detracted not a | ||
- | little from the dignity of the Mysteries ? Perhaps | + | little from the dignity of the Mysteries? Perhaps |
one might bring this same reproach against Pythagoras | one might bring this same reproach against Pythagoras | ||
as well, but the reasoning would be incorrect. For | as well, but the reasoning would be incorrect. For | ||
Line 1428: | Line 1389: | ||
penetrating within the sacred precincts. For this is | penetrating within the sacred precincts. For this is | ||
what the hierophant proclaims, when he refuses the | what the hierophant proclaims, when he refuses the | ||
- | rite of initiation to him " whose hands are not pure | + | rite of initiation to him "whose hands are not pure |
- | or who for any reason ought not ! " | + | or who for any reason ought not!" |
But where would this discourse end if you are | But where would this discourse end if you are | ||
- | still unconvinced by what I have said ? | + | still unconvinced by what I have said? |
+ | //The Loeb Classical Library, Edited by T. E. Page, Litt.D. and W. H. D. Rouse, Litt.D. The Works of the Emporer Julian, Volume II with an English Translation by Winmer Cave Wright, Ph. D.// |
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