6. Dio Chrysostom, Orations, 1.39, 1.42-1.43, 3.50, 4.112, 12.25-12.27, 12.32-12.34, 12.36, 12.42, 12.44, 12.47-12.48, 12.74-12.75, 26.6, 32.36, 32.58, 33.22, 33.42, 36.13, 36.22, 36.29-36.38, 36.42-36.61, 38.8, 38.15, 38.34-38.37, 38.48, 40.36-40.37, 48.14-48.16, 68.7 (1st cent. CE
| 3.50. but it is my duty to discuss more carefully the happy and god-given polity at present in force. Now there are many close parallels and striking analogies to this form of government to be found in nature, where herds of cattle and swarms of bees indicate clearly that it is natural for the stronger to govern and care for the weaker. However, there could be no more striking or beautiful illustration than that government of the universe which is under the control of the first and best god. 12.26. as the great poet most vividly and convincingly has expressed it in the following verses: He said, and nodded with his shadowy brows; Wav'd on th' immortal head th' ambrosial locks, And all Olympus trembled at his nod. Or, should we somewhat more carefully consider these two topics themselves, I mean the expressions of our poets and the dedications here, and try to ascertain whether there is some sort of influence which in some way actually moulds and gives expression to man's conception of the deity, exactly as if we were in a philosopher's lecture-room at this moment? 12.27. Now concerning the nature of the gods in general, and especially that of the ruler of the universe, first and foremost an idea regarding him and a conception of him common to the whole human race, to the Greeks and to the barbarians alike, a conception that is inevitable and innate in every creature endowed with reason, arising in the course of nature without the aid of human teacher and free from the deceit of any expounding priest, has made its way, and it rendered manifest God's kinship with man and furnished many evidences of the truth, which did not suffer the earliest and most ancient men to doze and grow indifferent to them; 12.33. So it is very much the same as if anyone were to place a man, a Greek or a barbarian, in some mystic shrine of extraordinary beauty and size to be initiated, where he would see many mystic sights and hear many mystic voices, where light and darkness would appear to him alternately, and a thousand other things would occur; and further, if it should be just as in the rite called enthronement, where the inducting priests are wont to seat the novices and then dance round and round them â pray, is it likely that the man in this situation would be no whit moved in his mind and would not suspect that all which was taking place was the result of a more than wise intention and preparation, even if he belonged to the most remote and nameless barbarians and had no guide and interpreter at his side â provided, of course, that he had the mind of a human being? 12.36. Nay, I wonder if we shall be thought exceedingly absurd and hopelessly behind the times in view of this reasoning, if we maintain that this unexpected knowledge is indeed more natural for the beasts and the trees than dullness and ignorance are for us? Why, certain men have shown themselves wiser than all wisdom; yes, they have poured into their ears, not wax, as I believe they say that the sailors from Ithaca did that they might not hear the song of the Sirens, but a substance like lead, soft at once and impenetrable by the human voice, and they also methinks have hung before their eyes a curtain of deep darkness and mist like that which, according to Homer, kept the god from being recognized when he was caught; these men, then, despise all things divine, and having set up the image of one female divinity, depraved and monstrous, representing a kind of wantonness or self-indulgent ease and unrestrained lewdness, to which they gave the name of Pleasure â an effeminate god in very truth â her they prefer in honour and worship with softly tinkling cymbal-like instruments, or with pipes played under cover of darkness â 32.36. For not only does the mighty nation, Egypt, constitute the framework of your city â or more accurately its ')" onMouseOut="nd();"appendage â but the peculiar nature of the river, when compared with all others, defies description with regard to both its marvellous habits and its usefulness; and furthermore, not only have you a monopoly of the shipping of the entire Mediterranean by reason of the beauty of your harbours, the magnitude of your fleet, and the abundance and the marketing of the products of every land, but also the outer waters that lie beyond are in your grasp, both the Red Sea and the Indian Ocean, whose name was rarely heard in former days. The result is that the trade, not merely of islands, ports, a few straits and isthmuses, but of practically the whole world is yours. For Alexandria is situated, as it were, at the cross-roads of the whole world, of even the most remote nations thereof, as if it were a market serving a single city, a market which brings together into one place all manner of men, displaying them to one another and, as far as possible, making them a kindred people. 32.58. And the spell of music has been deemed no less appropriate also in social gatherings, because it brings harmony and order spontaneously into the soul and along with a kindred influence abates the unsteadiness that comes from delight in wine â I mean that very influence blended with which the unsteadiness itself is brought into tune and tempered to moderation. All this, of course, in the present instance has been reversed and changed to its opposite. For it is not by the Muses but by a kind of Corybantes that you are possessed, and you lend credibility to the mythologizings of the poets, since they do indeed bring upon the scene creatures called Bacchants, who have been maddened by song, and Satyrs too. No doubt in your case the fawn-skin and the thyrsus are lacking, nor do you, like the Bacchants, bear lions in your arms; yet in all else you do appear to me to be quite comparable to Nymphs and Satyrs. 36.13. Or don't you think Phocylides had good reason for attaching his name to a maxim and declaration such as this? This too the saying of Phocylides: The law-abiding town, though small and set On a lofty rock, outranks mad Nineveh. Why, in comparison with the entire Iliad and Odyssey are not these verses noble to those who pay heed as they listen? Or was it more to your advantage to hear of the impetuous leaping and charging of Achilles, and about his voice, how by his shouts alone he routed the Trojans? Are those things more useful for you to learn by heart than what you just have heard, that a small city on a rugged headland is better and more fortunate, if orderly, than a great city in a smooth and level plain, that is to say, if that city is conducted in disorderly and lawless fashion by men of folly?' 36.22. For no one knows of a good city made wholly of good elements as having existed in the past, that is, a city of mortal men, nor is it worth while to conceive of such a city as possibly arising in the future, unless it be a city of the blessed gods in heaven, by no means motionless or inactive, but vigorous and progressive, its guides and leaders being gods, exempt from strife and defeat. For it is impious to suppose that gods indulge in strife or are subject to defeat, either by one another, friends as they are, or by more powerful beings; on the contrary, we must think of them as performing their several functions without let or hindrance and with unvarying friendship of all toward all in common, the most conspicuous among them each pursuing an independent course â I don't mean wandering aimlessly and senselessly, but rather dancing a dance of happiness coupled with wisdom and supreme intelligence â while the rest of the celestial host are swept along by the general movement, the entire heaven having one single purpose and impulse. 36.29. Yet, despite my brave words to Hieroson, I was moved and heaved a sigh, as it were, when I bethought me of Homer and Plato."Well then," said I, "the term 'city' must be taken on the understanding that our sect is not literally defining the universe as a city; for that would be in direct conflict with our doctrine of the city, which, as I have said, the Stoics define as an organization of human beings; and at the same time it would possibly not be suitable or convincing, if, after stating in the strict sense of the term that the universe is a living creature, they should then call it a city 36.30. for that the same thing is both a city and a living being is a proposition that, I imagine, no one would readily consent to entertain. Yet the present orderly constitution of the universe ever since the whole has been separated and divided into a considerable number of forms of plants and animals, mortal and immortal, yes, and into air and earth and water and fire, being nevertheless by nature in all these forms one thing and governed by one spirit and force â this orderly constitution, I say, the Stoics do in one way or another liken to a city because of the multitude of the creatures that are constantly either being born or else ending their existence in it, and, furthermore, because of the arrangement and orderliness of its administration. 36.31. "This doctrine, in brief, aims to harmonize the human race with the divine, and to embrace in a single term everything endowed with reason, finding in reason the only sure and indissoluble foundation for fellowship and justice. For in keeping with that concept the term 'city' would be applied, not, of course, to an organization that has chanced to get mean or petty leaders nor to one which through tyranny or democracy or, in fact, through decarchy or oligarchy or any other similar product of imperfection, is being torn to pieces and made the victim of constant party faction. Nay, term would be applied rather to an organization that is governed by the sanest and noblest form of kingship, to one that is actually under royal goverce in accordance with law, in complete friendship and concord. 36.32. And this, indeed, is precisely what the wisest and eldest ruler and law-giver ordains for all, both mortals and immortals, he who is the leader of all the heaven and lord of all being, himself thus expounding the term and offering his own administration as a pattern of the happy and blessed condition, he whom the divine bards, instructed by the Muses, praise in song and call the 'father of gods and men.' 36.33. "For the chances are, indeed, that poets as a class are not utterly bad marksmen when they speak of sacred things and that they are not missing the mark when they use such expressions as that repeatedly; on the other hand, it is not likely that they have received a real initiation according to the rites and regulations of true initiates, or that with reference to the universe they know anything, if I may say so, which is true and clear. But we may think of them as merely like the attendants at the rites, who stand outside at the doors, decking portals and the altars which are in full view and attending to the other preparations of that kind but never passing within. Indeed that is the very reason why the poets call themselves 'attendants of the Muses,' not initiates or any other august name. 36.34. So, as I was saying, it is reasonable to suppose that not only do those who busy themselves near some ritual, hard by the entrance to the sanctuary, gain some inkling of what is going on within, when either a lone mystic phrase rings out loudly, or fire appears above the enclosure, but also that there comes sometimes to the poets â I mean the very ancient poets â some utterance from the Muses, however brief, some inspiration of divine nature and of divine truth, like a flash of fire from the invisible. This is what happened to Homer and Hesiod when they were possessed by the Muses. 36.35. But the poets who came after them in later days, bringing to stage and theatre naught but their own wisdom, uninitiate addressing initiate, have ofttimes disclosed imperfect patterns of holy rites; but, being applauded by the multitude, they tried in their own right to initiate the mob, actually, as we might say, building open booths for Bacchic rites at tragic crossroads."Yet all these poets in precisely the same fashion call the first and greatest god Father of the whole rational family collectively, yes, and King besides. 36.36. And trusting to these poets men erect altars to Zeus the King and, what is more, some do not hesitate even to call him Father in their prayers, believing that there exists some such government and organization of the universe as that. Therefore, from that standpoint at least, it seems to me, they would not hesitate to apply the term 'home of Zeus' to the entire universe â if indeed he is father of all who live in it â yes, by Zeus, and his 'city' too, our Stoic similitude, to suggest the greater office of the god. 36.37. For kingship is a word more appropriate to a city than to a home. For surely men would not apply the term King to him who is over all and then refuse to admit that the whole is governed by a king, nor would they admit that they are governed by a king and then deny that they are members of a state or that there is a kingly administration of the universe. And again, conceding 'administration,' they would not balk at accepting 'city,' or something very like it, as descriptive of that which is administered. 36.38. "This, then, is the theory of the philosophers, a theory which sets up a noble and benevolent fellowship of gods and men which gives a share in law and citizenship, not to all living beings whatsoever, but only to such as have a share in reason and intellect, introducing a far better and more righteous code than that of Sparta, in accordance with which the Helots have no prospect of ever becoming Spartans, and consequently are constantly plotting against Sparta. 36.42. "These Magi narrate their myth, not in the manner of our prophets of the Muses, who merely present each detail with much plausibility, but rather with stubborn insistence upon its truthfulness. For they assert that the universe is constantly being propelled and driven along a single path, as by a charioteer endowed with highest skill and power, and that this movement goes on unceasingly in unceasing cycles of time. And the coursing of Helius and Selenê, according to their account, is the movement of portions of the whole, and for that reason it is more clearly perceived by mankind. And they add that the movement and revolution of the universe as a whole is not perceptible to the majority of mankind, but that, on the contrary, they are ignorant of the magnitude of this contest. 36.43. "What follows regarding the horses and their driving I really am ashamed to tell in the manner in which the Magi set it forth in their narrative, since they are not very much concerned to secure consistency at all points in their presentation of the picture. In fact, quite possibly I may appear absurd when, in contrast with Greek lays of grace and charm, I chant one that is barbarian; but still I must make the venture. "According to the Magi, that one of the horses which is the highest in the heavens is immeasurably superior in beauty, size, and speed, since it has the outside track and runs the longest course, a horse sacred to Zeus himself. Furthermore, it is a winged creature, brilliant in colour with the brilliance of the purest flame; and in it Helius and Selenê are to be seen as conspicuous signs or marks â like, I fancy, the marks which horses bear here on earth, some crescent-shaped and some of other patterns. 36.44. And they say that these 'marks' appear to us to be in close array, as it were great sparks of fire darting about in the midst of brilliant light, and yet that each has its own independent motion. Furthermore, the other stars also which are visible through that Horse of Zeus, one and all being natural parts of it, in some instances revolve along with it and have the same motion, and in others follow different tracks. And they add that among men these stars which are associated with the Horse of Zeus have each its own particular name; whereas the rest are treated collectively in groups, distributed so as to form certain figures or patterns. 36.45. "Well then, the horse that is most brilliant and most spangled with stars and dearest to Zeus himself, being praised by the Magi in their hymns for some such attributes as these, quite properly stands first in sacrifice and worship as being truly first. Next in order after that, in closest contact with the Horse of Zeus, comes one that bears the name of Hera, a horse obedient to the rein and gentle, but far inferior in strength and speed. In colour this horse is of its own nature black, but that portion which receives the light of Helius is regularly bright, whereas where it is in shadow in its revolution it has its own proper colour. 36.46. Third comes a horse that is sacred to Poseidon, still slower than the second. Regarding this steed the poets have a myth to the effect that its counterpart appeared among men â he whom they call Pegasus, methinks â and they claim that he caused a fountain to burst forth at Corinth by pawing with his hoof. But the fourth is the strangest conception of them all, a horse both firm and immovable, to say nothing of its having no wings, and it is named after Hestia. However, the Magi do not shrink from its portrayal; on the contrary, they state that this steed also is harnessed to the chariot, and yet it remains immovable, champing its adamantine curb. 36.47. And from all sides the other horses press close to him with their bodies and the pair that are his neighbours swerve toward him abreast, falling upon him, as it were, and crowding him, yet the horse that is farthest off is ever first to round that stationary steed as horses round the turn in the hippodrome."Now for the most part the horses continue in peace and friendship, unharmed by one another. But on one occasion in the past, in the course of a long space of time and many revolutions of the universe, a mighty blast from the first horse fell from on high, and, as might have been expected from such a fiery-tempered steed, inflamed the others, and more especially the last in order; and the fire encompassed not alone its mane, which formed its personal pride, but the whole universe as well. 36.48. And the Magi say that the Greeks, recording this experience as an isolated occurrence, connect it with the name of Phaethon, since they are unable to criticize the driving of Zeus and are loath to find fault with the coursings of Helius. And so they relate that a younger driver, a mortal son of Helius, desiring a sport that was to prove grievous and disastrous for all mankind, besought his father to let him mount his car and, plunging along in disorderly fashion, consumed with fire everything, both animals and plants, and finally was himself destroyed, being smitten by too powerful a flame. 36.49. "Again, when at intervals of several years the horse that is sacred to Poseidon and the Nymphs rebels, having become panic-stricken and agitated beyond his wont, he overwhelms with copious sweat that same steed, since they two are yoke-mates. Accordingly it meets with fate which is the opposite of the disaster previously mentioned, this time being deluged with a mighty flood. And the Magi state that here again the Greeks, through youthful ignorance and faulty memory, record this flood as a single occurrence and claim that Deucalion, who was then king, saved them from complete destruction. 36.50. "According to the Magi, these rare occurrences are viewed by mankind as taking place for their destruction, and not in accord with reason or as a part of the order of the universe, being unaware that they occur quite properly and in keeping with the plan of the preserver and governor of the world. For in reality it is comparable with what happens when a charioteer punishes one of his horses, pulling hard upon the rein or pricking with the goad; and then the horse prances and is thrown into a panic but straightway settles down to its proper gait. "Well then, this is one kind of driving of which they tell, attended by violence but not involving the complete destruction of the universe. 36.51. On the other hand, they tell also of a different kind that involves the movement and change of all four horses, one in which they shift among themselves and interchange their forms until all come together into one being, having been overcome by that one which is superior in power. And yet this movement also the Magi dare to liken to the guidance and driving of a chariot, though to do so they need even stranger imagery. For instance, it is as if some magician were to mould horses out of wax, and then, subtracting and scraping off the wax from each, should add a little now to this one and now to that, until finally, having used up all the horses in constructing one from the four, he should fashion a single horse out of all his material. 36.52. They state, however, that in reality the process to which they refer is not like that of such iimate images, in which the craftsman operates and shifts the material from without, but that instead the transformation is the work of these creatures themselves, just as if they were striving for victory in a contest that is great and real. And they add that the victory and its crown belong of necessity to that horse which is first and best in speed and prowess and general excellence, I mean to that one which we named in the beginning of our account as the special steed of Zeus. 36.53. For that one, being most valiant of all and fiery by nature, having speedily used up the others â as if, methinks, they were truly made of wax â in no great span of time (though to us it seems endless according to our reckoning) and having appropriated to itself all the substance of them all, appeared much greater and more brilliant than formerly; not through the aid of any other creature, either mortal or immortal, but by itself and its own efforts proving victor in the greatest contest. And, standing tall and proud, rejoicing in its victory, it not only seized the largest possible region but also needed larger space at that time, so great was its strength and its spirit. 36.54. "Having arrived at that stage in their myth, the Magi are embarrassed in search of a name to describe the nature of the creature of their own invention. For they say that now by this time it is simply the soul of the charioteer and master; or, let us say, merely the intellect and leadership of that soul. (Those, in fact, are the terms we ourselves employ when we honour and reverence the greatest god by noble deeds and pious words). 36.55. For indeed, when the mind alone had been left and had filled with itself immeasurable space, since it had poured itself evenly in all directions and nothing in it remained dense but complete porosity prevailed â at which time it becomes most beautiful â having obtained the purest nature of unadulterated light, it immediately longed for the existence that it had at first. Accordingly, becoming enamoured of that control and goverce and concord which it once maintained not only over the three natures of sun and moon and the other stars, but also over absolutely all animals and plants, it became eager to generate and distribute everything and to make the orderly universe then existent once more far better and more resplendent because newer. 36.56. And emitting a full flash of lightning, not a disorderly or foul one such as in stormy weather often darts forth, when the clouds drive more violently than usual, but rather pure and unmixed with any murk, it worked a transformation easily, with the speed of thought. But recalling Aphroditê and the process of generation, it tamed and relaxed itself and, quenching much of its light, it turned into fiery air of gentle warmth, and uniting with Hera and enjoying the most perfect wedlock, in sweet repose it emitted anew the full supply of seed for the universe. Such is the blessed marriage of Zeus and Hera of which the sons of sages sing in secret rites. 36.60. At that time, therefore, the Creator and Father of the World, beholding the work of his hands, was not by any means merely pleased, for that is a lowly experience of lowly beings; nay, he rejoiced and was delighted exceedingly, As on Olympus he sat, and his heart did laugh For joy, beholding the gods who were now all created and present before him." But the form of the universe at that moment â I mean both the bloom and the beauty of that which is for ever ineffably beauteous â no man could conceive and fitly express, neither among men of our time nor among those of former days, but only the Muses and Apollo with the divine rhythm of their pure and consummate harmony. 36.61. For that reason let us also refrain for the present, now that we have not shirked exalting the myth to the best of our power. And if the form of that myth has turned out to be utterly lofty and indistinct, just as those who are expert in augury declare that the bird which ascends too high into the heavens hides itself in the clouds makes divination incomplete, still it is not I whom you should blame, but rather the insistence of those men of Borysthenes, because it was they who bade me speak that day. 38.34. And I should like the Nicaeans also to pursue the same course, and they will do so if you come to terms with them, and the power of each will become greater through union. For by joining forces you will control all the cities, and, what is more, the provincial governors will feel greater reluctance and fear with regard to you, in case they wish to commit a wrong. But as things are now, the other cities are elated by the quarrel between you; for you seem to have need of their assistance, and in fact you do have need of it because of your struggle with each other, and you are in the predicament of two men, both equally distinguished, when they become rivals over politics â of necessity they court the favour of everybody, even of those who are ever so far beneath them. 38.35. And so while you are fighting for primacy, the chances are that the primacy really is in the hands of those who are courted by you. For it is impossible that people should not be thought to possess that which you expect to obtain from these same people. And so it is going to be absolutely necessary that the cities should resume their proper status, and, as is reasonable and right, that they should stand in need of you, not you of them. And applying this principle I shall expect you to behave toward them, not like tyrants, but with kindness and moderation, just as I suggested a little while ago, to the end that your position as leaders may not be obnoxious to them, but that it may be not only leadership but a welcome thing as well. 38.36. Again, what need is there to discuss the present situation of your governors in the presence of you who are informed? Or is it possible you are not aware of the tyrannical power your own strife offers those who govern you? For at once whoever wishes to mistreat your people comes armed with the knowledge of what he must do to escape the penalty. For either he allies himself with the Nicaean party and has their group for his support, or else by choosing the party of Nicomedia he is protected by you. Moreover, while he has no love for either side, he appears to love one of the two; yet all the while he is wronging them all. Still, despite the wrongs he commits, he is protected by those who believe they alone are loved by him. 38.37. Yet by their public acts they have branded you as a pack of fools, yes, they treat you just like children, for we often offer children the most trivial things in place of things of greatest worth; moreover, those children, in their ignorance of what is truly valuable and in their pleasure over what is of least account, delight in what is a mere nothing. So also in your case, in place of justice, in place of the freedom of the cities from spoliation or from the seizure of the private possessions of their inhabitants, in place of their refraining from insulting you, in place of their refraining from drunken violence, your governors hand you titles, and call you "first" either by word of mouth or in writing; that done, they may thenceforth with impunity treat you as being the very last! 38.48. But all these things, mighty blessings that they are â are you forfeiting them for lack of one single word, gains so rich, pleasure so great? However, that the reconciliation will be profitable to you two cities when it is achieved, and that the strife still going on has not been profitable for you down to the present moment, that so many blessings will be yours as a result of concord, and that so many evils now are yours because of enmity â all this has been treated by me at sufficient length. 48.14. My concern is partly indeed for you, but partly also for myself. For if, when a philosopher has taken a government in hand, he proves unable to produce a united city, this is indeed a shocking state of affairs, one admitting no escape, just as if a shipwright while sailing in a ship should fail to render the ship seaworthy, or as if a man who claimed to be a pilot should swerve toward the wave itself, or as if a builder should obtain a house and, seeing that it was falling to decay, should disregard this fact but, giving it a coat of stucco and a wash of colour, should imagine that he is achieving something. If my purpose on this occasion were to speak in behalf of concord, I should have had a good deal to say about not only human experiences but celestial also, to the effect that these divine and grand creations, as it happens, require concord and friendship; otherwise there is danger of ruin and destruction for this beautiful work of the creator, the universe. 48.15. But perhaps I am talking too long, when I should instead go and call the proconsul to our meeting. Accordingly I shall say only this much more â is it not disgraceful that bees are of one mind and no one has ever seen a swarm that is factious and fights against itself, but, on the contrary, they both work and live together, providing food for one another and using it as well? "What!" some one objects, "do we not find there too bees that are called drones, annoying creatures which devour the honey?" Yes, by Heaven, we do indeed; but still the farmers often tolerate even them, not wishing to disturb the hive, and believe it better to waste some of the honey rather than to throw all the bees into confusion. 48.16. But at Prusa, it may be, there are no lazy drones, buzzing in impotence, sipping the honey. Again, it is a great delight to observe the ants, how they go forth from the nest, how they aid one another with their loads, and how they yield the trails to one another. Is it not disgraceful, then, as I was saying, that human beings should be more unintelligent than wild creatures which are so tiny and unintelligent? Now this which I have been saying is in a way just idle talk. And civil strife does not deserve even to be named among us, and let no man mention it. 68.7. Therefore he is incapable of being prosperous, just as one cannot make a successful voyage if one does not know whither he is sailing, being carried along aimlessly on the sea, his ship at one moment sailing a straight course, should fortune so decree, but the next moment yawing, at one moment with the wind astern, the next with it dead ahead. Nay, just as with the lyre musicians first set the middle string and then tune the others to harmonize with that â otherwise they will never achieve any harmony at all â so with life, men should first come to understand best and then, having made this their goal, they should do everything else with reference to this; otherwise their life will be out of harmony and out of tune in all likelihood. â previous next ⸠Images with borders lead to more information. The thicker the border, the more information. (Details here.) UP TO: Dio Chrysostom Classical Texts LacusCurtius Home A page or image on this site is in the public domain ONLY if its URL has a total of one *asterisk. If the URL has two **asterisks, the item is copyright someone else, and used by permission or fair use. If the URL has none the item is © Bill Thayer. See my copyright page for details and contact information. Page updated: 8 Feb 08 |
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