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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, and has uttered the name 
 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 at all; and finally 1 shall have a few words to 
-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 l and archers and the lighter +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 then it seems likely that myth was originally 
-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. 1 +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. 1 +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 and instruction, though he conceals his aim and 
-tion and instruction, though he conceals his aim and +
 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, and he proved his sagacity by  than by temperament, and he proved his sagacity by 
 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 men prescribe what is necessary, but when a 
-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? And yet if indeed this were possible 
 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, w r ho alone of men can claim +asserts that the Cynic, who alone of men can claim 
 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's "Direct Inspiration of Oracles" and  that Cynic's "Direct Inspiration of Oracles" and 
-his work " Against the Oracles," in short from +his work "Against the Oracles," in short from 
 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, suppose that one should discard also  Furthermore, suppose that one should discard also 
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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, since the law is our 
 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, though, as  with you counts as a poet and mythologist, though, as 
 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 : "lake +where, speaking of pirates of the sea, he says: "lake 
 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 to us the character of the Cynic philosophy, 
-strate to us the character of the Cynic philosophy, +
 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 currency," then devote himself to the advice  
-mon currency," then devote himself to the advice  +uttered earlier by the god, the precept "Know 
-uttered earlier by the god, the precept " Know +
 Thyself," which Diogenes and Crates evidently  Thyself," which Diogenes and Crates evidently 
 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? Can we call it common currency? 
 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" we +of truth, and by the injunction "Know Thyself" we 
 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"? For just as one 
 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 that Diogenes was clearly convinced of this since 
-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 the exploits of +power of Persia and was rivaling the exploits of 
 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 festival ? +i.e. Alexander. the Isthmian games and the Panathenaic festival? 
 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." l +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 "Piety, queen of the gods, Piety"? 
 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 and nothing else? This I believe Crates 
-penditure and nothing else ? This I believe Crates +
 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 
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 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 
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 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's enemy, since he cannot  gods, he is not that Cynic's enemy, since he cannot 
-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 
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 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 or instruments of philosophy. It does not 
-divisions or instruments of philosophy. It does not +
 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 philo-  +reckons logic, whether with practical or natural philosophy, since it is equally necessary to both these 
-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 matter, and deals with their essential nature 
-theless matter, and deals with their essential nature +
 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 
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 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. 
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 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, the sub-division of natural philosophy ; +mathematics, the sub-division of natural philosophy; 
 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 
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 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 charac-  +ears of the profane. Now there are certain characteristics of ours that derive benefit from that occult 
-teristics of ours that derive benefit from that occult +
 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 
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 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 and Xenophon and Plato himself discuss 
-thenes and Xenophon and Plato himself discuss +
 certain ethical theories they use myths as one of the  certain ethical theories they use myths as one of the 
 ingredients, and not casually but of set purpose.  ingredients, and not casually but of set purpose. 
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 to have imitated these philosophers, and instead of  to have imitated these philosophers, and instead of 
 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; and in place of the 
 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 
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 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 indepen-  +are suited to initiation, let us ourselves independently try to see what sort of myths they must be 
-dently try to see what sort of myths they must be +
 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 
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 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 or whatever we possess that is more sublime 
-telligence or whatever we possess that is more sublime +
 than the intelligence, I mean that small particle of  than the intelligence, I mean that small particle of 
-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 
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 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 
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 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 may be admitted, so that under the guidance 
-gruous may be admitted, so that under the guidance +
 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 
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 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. "Nay, 
 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?" For in what  
-sense do we regard the " birth " of Heracles, yes, and +sense do we regard the "birth" of Heracles, yes, and 
 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 
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 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? For him did mighty Zeus, 
 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 
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 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, in what respect was it like the  divine manifestation, in what respect was it like the 
-birth of men ? While he was still in his mother's +birth of men? While he was still in his mother's 
 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 there was being devoured by flames, Zeus bade 
-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 
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 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" brought to light for us the 
 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 
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 a thunderbolt, that his delivery is even more human,  a thunderbolt, that his delivery is even more human, 
 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 
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 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 the plant of "the gentle vine"; and since 
-festation the plant of " the gentle vine " ; and since +
 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 that she had made, but also because the god 
-diction that she had made, but also because the god +
 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. 
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 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 
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 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 whole and unmixed in all things, he I say 
-existing whole and unmixed in all things, he I say +
 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 "flow" or "torn to shreds" 
 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 
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 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 in a style that has stranger qualities. But  
-pounded in a style that has stranger qualities. But  +one who is inventing tales for the purpose of reforming morals and inserts myths therein, does so not for 
-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, and who on all accounts stand in  or intelligence, and who on all accounts stand in 
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 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, great or small ? When +have you ever accomplished, great or small? When 
 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 Con-  +why was it that you visited the late Emperor Constantius in Italy but could not travel as far as Gaul? 
-stantius in Italy but could not travel as far as Gaul ? +
 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 about in all directions and wearing out the +traveling about in all directions and wearing out the 
 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 
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 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 and now I think I will write it down. It  
-name and now I think I will write it down. It  +"monks," a name applied to certain persons by the 
-"monks," l a name applied to certain persons by the +
 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 
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 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: but this is not your  
-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 "alms," +specious pretexts as they do; which they call "alms," 
 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, and were more in-  +than they did at my headquarters, and were more insolent, For they were at any rate invited to come, but 
-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, then Serenianus, +this? First arrived Asclepiades, then Serenianus, 
 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 and barking at me in the same breath, and 
-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's school as  any one of you ever visited a philosopher's school as 
-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, those whose tongues not King  of the rhetoricians, those whose tongues not King 
 Hermes himself could purify, and who could not  Hermes himself could purify, and who could not 
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 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 
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 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? For just as is the case  
-with the public roads, a traveller who is able to take +with the public roads, a traveler who is able to take 
 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 
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 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, and the end of conduct is the resemblance to the higher powers. 
-knowledge, and the end of conduct is the resem-  +
-blance to the higher powers. +
  
 Therefore he who desires to be a Cynic despises  Therefore he who desires to be a Cynic despises 
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 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 
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 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 from above, from the peaks of Olympus, other  
-plates from above, from the peaks of Olympus, other  +men who are "Wandering in darkness in the 
-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 
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 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 ajnd pure thoughts, but he must also utterly +stainless and pure thoughts, but he must also utterly 
 despise his body, and think it, in the words of  despise his body, and think it, in the words of 
 Heracleitus, "more worthless than dirt." And by  Heracleitus, "more worthless than dirt." And by 
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 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 we must in all cases apply careful tests to see 
-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 
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 something of that sort. In Heaven's name was it  something of that sort. In Heaven's name was it 
 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 "ranging flocks of goats"  and herds of cattle and "ranging flocks of goats" 
-and many times ten thousand mares ' ( grazed his +and many times ten thousand mares grazed his 
 marsh-meadows." Many shepherds too he had,  marsh-meadows." Many shepherds too he had, 
-both slaves and hired freedmeii, neatherds and goat-  +both slaves and hired freedmen, neatherds and goatherds and grooms for his horses, and many estates 
-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 
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 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" and everything  sword they divided their patrimony" and everything 
 was thrown into confusion. The sons demolished the  was thrown into confusion. The sons demolished the 
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 despised and had stripped of the votive offerings  despised and had stripped of the votive offerings 
 that had been dedicated by many worshippers, but  that had been dedicated by many worshippers, but 
-not least by his own ancestors. And besides de-  +not least by his own ancestors. And besides demolishing the temples they erected sepulchres both 
-molishing the temples they erected sepulchres l both +
 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 
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 gods.  gods. 
  
-Now when all was in confusion, and many mar-  +Now when all was in confusion, and many marriages that were no marriages were being concluded, and the laws of god and man alike had 
-riages that were no marriages were being con-  +
-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 
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 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/' they  +say, ye venerable goddesses?" "Nay, father", they  
-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," Zeus replied. Then the  to both these matters," Zeus replied. Then the 
 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." l (Now this was a certain +yonder thine own child." (Now this was a certain 
 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's  and was despised though he was that rich man's 
-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 
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 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 "from 
 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," he learned  chin, when youth has all its charms," he learned 
 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 
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 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, "Follow me, 
 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 
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 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 
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 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 ' Even  +my child, is thy aegis and thy helmet? Even  
-these that I have," he replied, " procured with +these that I have," he replied, "procured with 
 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." " Learn there-  +was none to aid one so despised." "Learn therefore," said mighty Helios, " that thou must without 
-fore," said mighty Helios, " that thou must without +
 fail return thither." Thereupon he entreated him  fail return thither." Thereupon he entreated him 
 not to send him to earth again but to detain  not to send him to earth again but to detain 
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 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 
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 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 pene-  +water, the light of the rays of King Helios penetrated but faintly. " Thou seest," said Helios, " thy  
-trated but faintly. " Thou seest," said Helios, " thy  +cousin the heir? " "I see him," the youth replied.  
-cousin the heir? " l "I see him," the youth replied.  +" 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? And  
-herds? " The youth answered that he did. "Then  +what of his shepherds and herdsmen?" "He seems  
-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 
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 their full pay than that they should destroy the  their full pay than that they should destroy the 
 flock." "Now what if I and Athene here," said  flock." "Now what if I and Athene here," said 
-Helios, " obeying the command of Zeus, should +Helios, "obeying the command of Zeus, should 
 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/' said Helios,  +"Do not be obstinate in disobedience" said Helios,  
-" lest perchance I hate thee beyond measure, even  +"lest perchance I hate thee beyond measure, even  
-as I have loved thee." l Then said the youth, :e Do +as I have loved thee." Then said the youth, "Do 
 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 
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 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," Attend, good youth, that art  
-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 
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 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, 
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 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. "Come," said Helios," now 
 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 
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 cannot say. But in your composition, whom do you  cannot say. But in your composition, whom do you 
 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's poems of those who styled them-  +account in Hesiod's poems of those who styled themselves by the names of the gods, even of Hera and 
-selves by the names of the gods, even of Hera and +
 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 l now present : and later on I arrived at +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 
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 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 
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 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 
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 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 ," l omit  +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" "what part or lot have you in it?" You 
 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 
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 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," and the " scent of  full of soft, deep grass," and the " scent of 
 flowers," and "the season of spring," and other  flowers," and "the season of spring," and other 
 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 
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 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 
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 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's attitude in these  +Plato? What was Aristotle's attitude in these  
-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 
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 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." This is what  I know that it has many forms." This is what 
 he says in the Philebus and he says the same sort  he says in the Philebus and he says the same sort 
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 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 
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 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 
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 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 
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 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 in which his lot was cast, and next paying 
-stances in which his lot was cast, and next paying +
 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 
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 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 
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 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 the commands of that oracle and hence came  
-ceived the commands of that oracle and hence came  +his impulse to philosophy is it likely I say that such 
-his impulse to philosophy l is it likely I say that such +
 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 
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 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.// //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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