Tiresias: The Ancient Mediterranean Religions Source Database

^17.6 עַל־פִּי שְׁנַיִם עֵדִים אוֹ שְׁלֹשָׁה עֵדִים יוּמַת הַמֵּת לֹא יוּמַת עַל־פִּי עֵד אֶחָד׃, ^29.18 וְהָיָה בְּשָׁמְעוֹ אֶת־דִּבְרֵי הָאָלָה הַזֹּאת וְהִתְבָּרֵךְ בִּלְבָבוֹ לֵאמֹר שָׁלוֹם יִהְיֶה־לִּי כִּי בִּשְׁרִרוּת לִבִּי אֵלֵךְ לְמַעַן סְפוֹת הָרָוָה אֶת־הַצְּמֵאָה׃, ^30.16 אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לְאַהֲבָה אֶת־יְהוָה אֱלֹהֶיךָ לָלֶכֶת בִּדְרָכָיו וְלִשְׁמֹר מִצְוֺתָיו וְחֻקֹּתָיו וּמִשְׁפָּטָיו וְחָיִיתָ וְרָבִיתָ וּבֵרַכְךָ יְהוָה אֱלֹהֶיךָ בָּאָרֶץ אֲשֶׁר־אַתָּה בָא־שָׁמָּה לְרִשְׁתָּהּ׃, ^30.19 הַעִידֹתִי בָכֶם הַיּוֹם אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ הַחַיִּים וְהַמָּוֶת נָתַתִּי לְפָנֶיךָ הַבְּרָכָה וְהַקְּלָלָה וּבָחַרְתָּ בַּחַיִּים לְמַעַן תִּחְיֶה אַתָּה וְזַרְעֶךָ׃

^17.6 At the mouth of two witnesses, or three witnesses, shall he that is to die be put to death; at the mouth of one witness he shall not be put to death.
^29.18 and it come to pass, when he heareth the words of this curse, that he bless himself in his heart, saying: ‘I shall have peace, though I walk in the stubbornness of my heart—that the watered be swept away with the dry’;
^30.16 in that I command thee this day to love the LORD thy God, to walk in His ways, and to keep His commandments and His statutes and His ordices; then thou shalt live and multiply, and the LORD thy God shall bless thee in the land whither thou goest in to possess it.
^30.19 I call heaven and earth to witness against you this day, that I have set before thee life and death, the blessing and the curse; therefore choose life, that thou mayest live, thou and thy seed;

^21.22 וְכִי־יִנָּצוּ אֲנָשִׁים וְנָגְפוּ אִשָּׁה הָרָה וְיָצְאוּ יְלָדֶיהָ וְלֹא יִהְיֶה אָסוֹן עָנוֹשׁ יֵעָנֵשׁ כַּאֲשֶׁר יָשִׁית עָלָיו בַּעַל הָאִשָּׁה וְנָתַן בִּפְלִלִים׃, ^21.23 וְאִם־אָסוֹן יִהְיֶה וְנָתַתָּה נֶפֶשׁ תַּחַת נָפֶשׁ׃, ^21.24 עַיִן תַּחַת עַיִן שֵׁן תַּחַת שֵׁן יָד תַּחַת יָד רֶגֶל תַּחַת רָגֶל׃, ^21.25 כְּוִיָּה תַּחַת כְּוִיָּה פֶּצַע תַּחַת פָּצַע חַבּוּרָה תַּחַת חַבּוּרָה׃

^21.22 And if men strive together, and hurt a woman with child, so that her fruit depart, and yet no harm follow, he shall be surely fined, according as the woman’s husband shall lay upon him; and he shall pay as the judges determine. ^21.23 But if any harm follow, then thou shalt give life for life, ^21.24 eye for eye, tooth for tooth, hand for hand, foot for foot, ^21.25 burning for burning, wound for wound, stripe for stripe.

^4.1 וַיֹּאמֶר מֶה עָשִׂיתָ קוֹל דְּמֵי אָחִיךָ צֹעֲקִים אֵלַי מִן־הָאֲדָמָה׃, ^4.2 וַתֹּסֶף לָלֶדֶת אֶת־אָחִיו אֶת־הָבֶל וַיְהִי־הֶבֶל רֹעֵה צֹאן וְקַיִן הָיָה עֹבֵד אֲדָמָה׃

^4.1 And the man knew Eve his wife; and she conceived and bore Cain, and said: ‘I have agotten a man with the help of the LORD.’, ^4.2 And again she bore his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground.

²² αἵ νύ ποθʼ Ἡσίοδον καλὴν ἐδίδαξαν ἀοιδήν, ³⁰ καί μοι σκῆπτρον ἔδον δάφνης ἐριθηλέος ὄζον, ³¹ δρέψασαι, θηητόν· ἐνέπνευσαν δέ μοι αὐδὴν, ³² θέσπιν, ἵνα κλείοιμι τά τʼ ἐσσόμενα πρό τʼ ἐόντα. ⁵³ τὰς ἐν Πιερίῃ Κρονίδῃ τέκε πατρὶ μιγεῖσα, ¹⁰⁶ οἳ Γῆς τʼ ἐξεγένοντο καὶ Οὐρανοῦ ἀστερόεντος, ⁷⁶⁷ ἔνθα θεοῦ χθονίου πρόσθεν δόμοι ἠχήεντες,

²² Black Night and each sacred divinity,
³⁰ False things that yet seem true, but we know well, ³¹ How to speak truth at will.” Thus fluidly, ³² Spoke Zeus’s daughters. Then they gave to me,
⁵³ Good things to all, and then of Zeus they sing,
¹⁰⁶ Loved by the Muses, for sweet speaking flow
⁷⁶⁷ A rumbling, dust-filled earthquake, bringing, too,

^4.26 πῶς ἐθέλεις ἅλιον θεῖναι πόνον ἠδʼ ἀτέλεστον, ^6.130 οὐδὲ γὰρ οὐδὲ Δρύαντος υἱὸς κρατερὸς Λυκόοργος, ^6.131 δὴν ἦν, ὅς ῥα θεοῖσιν ἐπουρανίοισιν ἔριζεν·, ^6.132 ὅς ποτε μαινομένοιο Διωνύσοιο τιθήνας, ^6.133 σεῦε κατʼ ἠγάθεον Νυσήϊον· αἳ δʼ ἅμα πᾶσαι, ^6.134 θύσθλα χαμαὶ κατέχευαν ὑπʼ ἀνδροφόνοιο Λυκούργου, ^6.135 θεινόμεναι βουπλῆγι· Διώνυσος δὲ φοβηθεὶς, ^6.136 δύσεθʼ ἁλὸς κατὰ κῦμα, Θέτις δʼ ὑπεδέξατο κόλπῳ, ^6.137 δειδιότα· κρατερὸς γὰρ ἔχε τρόμος ἀνδρὸς ὁμοκλῇ. ^6.138 τῷ μὲν ἔπειτʼ ὀδύσαντο θεοὶ ῥεῖα ζώοντες, ^6.139 καί μιν τυφλὸν ἔθηκε Κρόνου πάϊς· οὐδʼ ἄρʼ ἔτι δὴν, ^6.140 ἦν, ἐπεὶ ἀθανάτοισιν ἀπήχθετο πᾶσι θεοῖσιν·, ^6.389 μαινομένῃ ἐϊκυῖα· φέρει δʼ ἅμα παῖδα τιθήνη. ^22.460 ὣς φαμένη μεγάροιο διέσσυτο μαινάδι ἴση, ^23.71 θάπτέ με ὅττι τάχιστα πύλας Ἀΐδαο περήσω. ^23.72 τῆλέ με εἴργουσι ψυχαὶ εἴδωλα καμόντων, ^23.73 οὐδέ μέ πω μίσγεσθαι ὑπὲρ ποταμοῖο ἐῶσιν,

^4.26 Most dread son of Cronos, what a word hast thou said! How art thou minded to render my labour vain and of none effect, and the sweat that I sweated in my toil,—aye, and my horses twain waxed weary with my summoning the host for the bane of Priam and his sons? Do thou as thou wilt; but be sure we other gods assent not all thereto.
^6.130 Nay, for even the son of Dryas, mighty Lycurgus, lived not long, seeing that he strove with heavenly gods—he that on a time drave down over the sacred mount of Nysa the nursing mothers of mad Dionysus; and they all let fall to the ground their wands, smitten with an ox-goad by man-slaying Lycurgus. ^6.134 Nay, for even the son of Dryas, mighty Lycurgus, lived not long, seeing that he strove with heavenly gods—he that on a time drave down over the sacred mount of Nysa the nursing mothers of mad Dionysus; and they all let fall to the ground their wands, smitten with an ox-goad by man-slaying Lycurgus. " ^6.135 But Dionysus fled, and plunged beneath the wave of the sea, and Thetis received him in her bosom, filled with dread, for mighty terror gat hold of him at the mans threatenings. Then against Lycurgus did the gods that live at ease wax wroth, and the son of Cronos made him blind;", " ^6.139 But Dionysus fled, and plunged beneath the wave of the sea, and Thetis received him in her bosom, filled with dread, for mighty terror gat hold of him at the mans threatenings. Then against Lycurgus did the gods that live at ease wax wroth, and the son of Cronos made him blind;", ^6.140 and he lived not for long, seeing that he was hated of all the immortal gods. So would not I be minded to fight against the blessed gods. But if thou art of men, who eat the fruit of the field, draw nigh, that thou mayest the sooner enter the toils of destruction. Then spake to him the glorious son of Hippolochus:
^6.389 fair-tressed Trojan women are seeking to propitiate the dread goddess; but she went to the great wall of Ilios, for that she heard the Trojans were sorely pressed, and great victory rested with the Achaeans. So is she gone in haste to the wall, like one beside herself; and with her the nurse beareth the child.
^22.460 So saying she hasted through the hall with throbbing heart as one beside herself, and with her went her handmaidens. But when she was come to the wall and the throng of men, then on the wall she stopped and looked, and was ware of him as he was dragged before the city; and swift horses,
^23.71 Not in my life wast thou unmindful of me, but now in my death! Bury me with all speed, that I pass within the gates of Hades. Afar do the spirits keep me aloof, the phantoms of men that have done with toils, neither suffer they me to join myself to them beyond the River, but vainly I wander through the wide-gated house of Hades. ^23.73 Not in my life wast thou unmindful of me, but now in my death! Bury me with all speed, that I pass within the gates of Hades. Afar do the spirits keep me aloof, the phantoms of men that have done with toils, neither suffer they me to join myself to them beyond the River, but vainly I wander through the wide-gated house of Hades.

^11.55 τὸν μὲν ἐγὼ δάκρυσα ἰδὼν ἐλέησά τε θυμῷ, ^11.60 διογενὲς Λαερτιάδη, πολυμήχανʼ Ὀδυσσεῦ, ^11.65 ἀστραγάλων ἐάγη, ψυχὴ δʼ Ἄϊδόσδε κατῆλθε. ^11.70 νῆσον ἐς Αἰαίην σχήσεις ἐυεργέα νῆα·, ^11.75 σῆμά τέ μοι χεῦαι πολιῆς ἐπὶ θινὶ θαλάσσης, ^11.80 ταῦτά τοι, ὦ δύστηνε, τελευτήσω τε καὶ ἔρξω. ^11.90 ἦλθε δʼ ἐπὶ ψυχὴ Θηβαίου Τειρεσίαο, ^11.95 ἀλλʼ ἀποχάζεο βόθρου, ἄπισχε δὲ φάσγανον ὀξύ, ^11.100 νόστον δίζηαι μελιηδέα, φαίδιμʼ Ὀδυσσεῦ·, ^11.105 αἴ κʼ ἐθέλῃς σὸν θυμὸν ἐρυκακέειν καὶ ἑταίρων, ^11.110 τὰς εἰ μέν κʼ ἀσινέας ἐάᾳς νόστου τε μέδηαι, ^11.115 νηὸς ἐπʼ ἀλλοτρίης· δήεις δʼ ἐν πήματα οἴκῳ, ^11.120 κτείνῃς ἠὲ δόλῳ ἢ ἀμφαδὸν ὀξέι χαλκῷ, ^11.125 οὐδʼ ἐυήρεʼ ἐρετμά, τά τε πτερὰ νηυσὶ πέλονται. ^11.130 ῥέξας ἱερὰ καλὰ Ποσειδάωνι ἄνακτι, ^11.135 ἀβληχρὸς μάλα τοῖος ἐλεύσεται, ὅς κέ σε πέφνῃ, ^11.140 ἀλλʼ ἄγε μοι τόδε εἰπὲ καὶ ἀτρεκέως κατάλεξον·, ^11.145 ὣς ἐφάμην, ὁ δέ μʼ αὐτίκʼ ἀμειβόμενος προσέειπεν·, ^11.150 ὣς φαμένη ψυχὴ μὲν ἔβη δόμον Ἄϊδος εἴσω, Λευκοθέη, ἣ πρὶν μὲν ἔην βροτὸς αὐδήεσσα, πολλὰ δὲ γουνούμην νεκύων ἀμενηνὰ κάρηνα, πρώτη δὲ ψυχὴ Ἐλπήνορος ἦλθεν ἑταίρου·, οὐ γάρ πω ἐτέθαπτο ὑπὸ χθονὸς εὐρυοδείης·, σῶμα γὰρ ἐν Κίρκης μεγάρῳ κατελείπομεν ἡμεῖς, ἄκλαυτον καὶ ἄθαπτον, ἐπεὶ πόνος ἄλλος ἔπειγε. καί μιν φωνήσας ἔπεα πτερόεντα προσηύδων·, Ἐλπῆνορ, πῶς ἦλθες ὑπὸ ζόφον ἠερόεντα; ἔφθης πεζὸς ἰὼν ἢ ἐγὼ σὺν νηὶ μελαίνῃ. ὣς ἐφάμην, ὁ δέ μʼ οἰμώξας ἠμείβετο μύθῳ·, ἆσέ με δαίμονος αἶσα κακὴ καὶ ἀθέσφατος οἶνος. Κίρκης δʼ ἐν μεγάρῳ καταλέγμενος οὐκ ἐνόησα, ἄψορρον καταβῆναι ἰὼν ἐς κλίμακα μακρήν, ἀλλὰ καταντικρὺ τέγεος πέσον· ἐκ δέ μοι αὐχὴν, νῦν δέ σε τῶν ὄπιθεν γουνάζομαι, οὐ παρεόντων, πρός τʼ ἀλόχου καὶ πατρός, ὅ σʼ ἔτρεφε τυτθὸν ἐόντα, Τηλεμάχου θʼ, ὃν μοῦνον ἐνὶ μεγάροισιν ἔλειπες·, οἶδα γὰρ ὡς ἐνθένδε κιὼν δόμου ἐξ Ἀίδαο, ἔνθα σʼ ἔπειτα, ἄναξ, κέλομαι μνήσασθαι ἐμεῖο. μή μʼ ἄκλαυτον ἄθαπτον ἰὼν ὄπιθεν καταλείπειν, νοσφισθείς, μή τοί τι θεῶν μήνιμα γένωμαι, ἀλλά με κακκῆαι σὺν τεύχεσιν, ἅσσα μοι ἔστιν, ἀνδρὸς δυστήνοιο καὶ ἐσσομένοισι πυθέσθαι. ταῦτά τέ μοι τελέσαι πῆξαί τʼ ἐπὶ τύμβῳ ἐρετμόν, τῷ καὶ ζωὸς ἔρεσσον ἐὼν μετʼ ἐμοῖς ἑτάροισιν. ὣς ἔφατʼ, αὐτὰρ ἐγώ μιν ἀμειβόμενος προσέειπον·, χρύσεον σκῆπτρον ἔχων, ἐμὲ δʼ ἔγνω καὶ προσέειπεν·, διογενὲς Λαερτιάδη, πολυμήχανʼ Ὀδυσσεῦ, τίπτʼ αὖτʼ, ὦ δύστηνε, λιπὼν φάος ἠελίοιο, ἤλυθες, ὄφρα ἴδῃ νέκυας καὶ ἀτερπέα χῶρον; αἵματος ὄφρα πίω καί τοι νημερτέα εἴπω. ὣς φάτʼ, ἐγὼ δʼ ἀναχασσάμενος ξίφος ἀργυρόηλον, κουλεῷ ἐγκατέπηξʼ. ὁ δʼ ἐπεὶ πίεν αἷμα κελαινόν, καὶ τότε δή μʼ ἐπέεσσι προσηύδα μάντις ἀμύμων·, τὸν δέ τοι ἀργαλέον θήσει θεός· οὐ γὰρ ὀίω, λήσειν ἐννοσίγαιον, ὅ τοι κότον ἔνθετο θυμῷ, χωόμενος ὅτι οἱ υἱὸν φίλον ἐξαλάωσας. ἀλλʼ ἔτι μέν κε καὶ ὣς κακά περ πάσχοντες ἵκοισθε, ὁππότε κε πρῶτον πελάσῃς ἐυεργέα νῆα, Θρινακίῃ νήσῳ, προφυγὼν ἰοειδέα πόντον, βοσκομένας δʼ εὕρητε βόας καὶ ἴφια μῆλα, Ἠελίου, ὃς πάντʼ ἐφορᾷ καὶ πάντʼ ἐπακούει. καί κεν ἔτʼ εἰς Ἰθάκην κακά περ πάσχοντες ἵκοισθε·, εἰ δέ κε σίνηαι, τότε τοι τεκμαίρομʼ ὄλεθρον, νηί τε καὶ ἑτάροις. αὐτὸς δʼ εἴ πέρ κεν ἀλύξῃς, ὀψὲ κακῶς νεῖαι, ὀλέσας ἄπο πάντας ἑταίρους, ἄνδρας ὑπερφιάλους, οἵ τοι βίοτον κατέδουσι, μνώμενοι ἀντιθέην ἄλοχον καὶ ἕδνα διδόντες. ἀλλʼ ἦ τοι κείνων γε βίας ἀποτίσεαι ἐλθών·, αὐτὰρ ἐπὴν μνηστῆρας ἐνὶ μεγάροισι τεοῖσι, ἔρχεσθαι δὴ ἔπειτα λαβὼν ἐυῆρες ἐρετμόν, εἰς ὅ κε τοὺς ἀφίκηαι οἳ οὐκ ἴσασι θάλασσαν, ἀνέρες, οὐδέ θʼ ἅλεσσι μεμιγμένον εἶδαρ ἔδουσιν·, οὐδʼ ἄρα τοί γʼ ἴσασι νέας φοινικοπαρῄους, σῆμα δέ τοι ἐρέω μάλʼ ἀριφραδές, οὐδέ σε λήσει·, ὁππότε κεν δή τοι συμβλήμενος ἄλλος ὁδίτης, φήῃ ἀθηρηλοιγὸν ἔχειν ἀνὰ φαιδίμῳ ὤμῳ, καὶ τότε δὴ γαίῃ πήξας ἐυῆρες ἐρετμόν, ἀρνειὸν ταῦρόν τε συῶν τʼ ἐπιβήτορα κάπρον, οἴκαδʼ ἀποστείχειν ἔρδειν θʼ ἱερᾶς ἑκατόμβας, ἀθανάτοισι θεοῖσι, τοὶ οὐρανὸν εὐρὺν ἔχουσι, πᾶσι μάλʼ ἑξείης. θάνατος δέ τοι ἐξ ἁλὸς αὐτῷ, γήραι ὕπο λιπαρῷ ἀρημένον· ἀμφὶ δὲ λαοὶ, ὄλβιοι ἔσσονται. τὰ δέ τοι νημερτέα εἴρω. Τειρεσίη, τὰ μὲν ἄρ που ἐπέκλωσαν θεοὶ αὐτοί. μητρὸς τήνδʼ ὁρόω ψυχὴν κατατεθνηυίης·, ἡ δʼ ἀκέουσʼ ἧσται σχεδὸν αἵματος, οὐδʼ ἑὸν υἱὸν, ἔτλη ἐσάντα ἰδεῖν οὐδὲ προτιμυθήσασθαι. εἰπέ, ἄναξ, πῶς κέν με ἀναγνοίη τὸν ἐόντα; ῥηΐδιόν τοι ἔπος ἐρέω καὶ ἐπὶ φρεσὶ θήσω. ὅν τινα μέν κεν ἐᾷς νεκύων κατατεθνηώτων, αἵματος ἆσσον ἴμεν, ὁ δέ τοι νημερτὲς ἐνίψει·, ᾧ δέ κʼ ἐπιφθονέῃς, ὁ δέ τοι πάλιν εἶσιν ὀπίσσω. Τειρεσίαο ἄνακτος, ἐπεὶ κατὰ θέσφατʼ ἔλεξεν·, οὐ γάρ πω σχεδὸν ἦλθον Ἀχαιΐδος, οὐδέ πω ἁμῆς, γῆς ἐπέβην, ἀλλʼ αἰὲν ἔχων ἀλάλημαι ὀιζύν,

" ^11.55 I wept when I saw him, felt pity in my heart, and, voicing winged words, said to him: Elpenor, how did you come beneath the gloomy darkness? you got here on foot sooner than I with my black ship! “So said I, and he cried out in pain and answered me:", " ^11.60 Zeus-born Laertiades, resourceful Odysseus, a divinitys evil doom and abundant wine confused me. I laid down in Circes hall and did not think to go to the long ladder to come back down, so I fell straight down from the roof. My neck was broken", ^11.65 from the vertebrae and my soul came down to Hades. Now I supplicate you by those behind, the ones not by our side, by your wife and your father, who raised you when you were little, and by Telemachus, whom you left alone in your palace. For I know that when you go from here, out of the house of Hades, " ^11.70 youll take your well-built ship to the island of Aeaea. There, then, my lord, I urge that you remember me. Dont go back, and turn your back on me, and leave me unwept for and unburied, lest I in some way become a cause of gods wrath for you, but burn me with my trappings, any that I have,", " ^11.75 and heap a grave mound for me on the gray shore of the sea, the mound of a wretched man, that those yet to be will know me. Do this for me, and stick upon the mound the oar with which I rowed among my comrades when I was alive. “So said he, then I said to him in answer:", " ^11.80 O wretched one, Ill do and carry out these things for you. “So we sat taking turns with dreadful words, as I, with my sword over the blood, kept him away, and my comrades phantom spoke much on the other side. “The soul of my dead mother came to me,", "
^11.90 “Then came the soul of Teiresias the Theban, holding a golden scepter, and he knew me and said to me: Zeus-born Laertiades, resourceful Odysseus, why, wretched one, have you left suns light and come to see the dead and this gruesome place?", " ^11.95 But withdraw from the pit and withhold your sharp sword, so I can drink the blood and speak infallibly to you. “So said he, and I drew back and thrust my silver-studded sword firmly into its sheath, and after he drank the dark blood, right then the noble seer said to me:", " ^11.100 You seek, brilliant Odysseus, a honey-sweet return, but a god will make that difficult for you, for I dont think Earth-shaker will miss it, whos put resentment in his heart for you, enraged that you blinded his beloved son. But even so, though you suffer evils, you may still reach home,", " ^11.105 if youre willing to restrain your heart and your comrades, when you first put in your well-built ship at the island of Thrinacia, and flee the violet sea, and find the grazing cattle and plump sheepof Helios, who sees all and hears all.", " ^11.110 If you keep your mind on your return and leave them unharmed, you may even yet reach Ithaca, though you suffer evils, but if you harm them, I predict destruction for you then, for your ship, and for your comrades. Even if you yourself avoid it, youll get home evilly late, having lost all your comrades,", " ^11.115 on someone elses ship. In your house youll find misery, haughty men, who are devouring your substance, wooing your godlike wife, and giving her bride gifts. But, youll surely make them pay for their violence when you come. Then after youve killed the suitors in your palace,", " ^11.120 by guile or with sharp bronze openly, then take a well-shaped oar and go until you reach them, those men who dont know the sea and dont eat food mixed with salt. They know neither red-cheeked ship", " ^11.125 nor well-shaped oars that are the wings for ships. Ill tell you a sign, a very clear one, and it wont escape your notice. When another wayfarer meets you and says you have a winnowing fan on your dazzling shoulder, right then stick your well-shaped oar into the ground", ^11.130 and offer fine sacred victims to lord Poseidon, a ram, a bull, and a boar that mates with pigs. Depart for home and offer sacred hecatombs to the immortal gods, who hold wide heaven, to all, one right after another. Death will come to you yourself, " ^11.135 uch a very gentle one, out of the sea, and will slay you, worn out with sleek old age, but your people will be prosperous about you. I tell this you infallibly. “So said he, then I said to him in answer: Teiresias, no doubt the gods themselves have spun this.", " ^11.140 But come, tell me this and recount it exactly. Look at that soul there, of my dead mother, who sits in silence near the blood, and hasnt dared to look at or to speak to her own son. Tell me, my lord, how can she recognize that Im that one?", " ^11.145 “So said I, and he immediately in answer said to me: Ill tell you something simple and put it in your mind. Whomever of the dead whove died you let get near the blood will speak to you infallibly, but whomever you begrudge will indeed go back again.", ^11.150 “So said I, and the soul of lord Teiresias went into the house of Hades, after he recounted his prophecy. But I stayed in place where I was, so my mother could come and drink the cloud-dark blood. She knew me immediately, and, wailing winged words, she said to me:

¹⁹² That you’re the envy of all womankind. ¹⁹³ Such gifts shall you receive!” That’s what she said, ¹⁹⁴ And at her words the goddess bowed her head. ¹⁹⁵ They filled their shining buckets and withdrew, ¹⁹⁶ Rejoicing. In a short time they came to, ¹⁹⁷ Their father’s house and told their mother all, ¹⁹⁸ That they had seen and heard. She bade them call, ¹⁹⁹ The stranger swiftly so that they might pay, ²⁰⁰ Her boundless wages. Then they went away, ²⁰¹ Like deer or calves with a sufficiency, ²⁰² of pasture, who then bound across the lea. ²⁰³ Those maidens down the hollow pathway sped, ²⁰⁴ Holding their lovely garments’ folds ahead, ²⁰⁵ of them. Just like a crocus flower, their hair,
²³⁵ Then careful Iambe moved the holy queen, ²³⁶ With many a jest, smiling and laughing, keen, ²³⁷ To lift her heart – as she would cheer her up, ²³⁸ Thereafter. Metaneira filled a cup, ²³⁹ of sweet wine for her, but she put it off. ²⁴⁰ It was not right, she said, for her to quaff, ²⁴¹ Red wine. Water and meal was her request, ²⁴² Mixed with soft mint. She fulfilled her behest.
²⁴⁹ In justice-dealing kings. What the gods send,
³⁶⁴ And said with winged words:” It’s the behest, ³⁶⁵ of Father Zeus, who’s ever wise, that you, ³⁶⁶ Should join the holy tribe of deities who, ³⁶⁷ Are everlasting. Don’t let this decree, ³⁶⁸ Go unobeyed. Still she refused to be, ³⁶⁹ Persuaded. Zeus then gave one more command –,
⁴⁷³ Through Zeus’s clever plan. In a fair lea, ⁴⁷⁴ We were cavorting – there was Leucippe, ⁴⁷⁵ Phaino, Electra, Ianthe, Melite, ⁴⁷⁶ Rhodeia, Iache, Calirrhoë, ⁴⁷⁷ Melobosis, Tyche and Acaste, ⁴⁷⁸ Chryseis, Ianeira, Admete. ⁴⁸⁰ Also there were gathering blooms with me, ⁴⁸¹ Rhodope, Plouto, Calypso the Fair, ⁴⁸² Styx, also, and Urania were there, ⁴⁸³ The beauty Galaxaura, Pallas, too, ⁴⁸⁴ Who rouses battles, and Admetus, who, ⁴⁸⁵ Delights in arrows. We were gathering,

⁷⁵⁰ παλαίφατος δʼ ἐν βροτοῖς γέρων λόγος ⁷⁵¹ τέτυκται, μέγαν τελε-, ⁷⁵² σθέντα φωτὸς ὄλβον, ⁷⁵³ τεκνοῦσθαι μηδʼ ἄπαιδα θνῄσκειν, , ⁷⁵⁵ ἐκ δʼ ἀγαθᾶς τύχας γένει, ⁷⁵⁶ βλαστάνειν ἀκόρεστον οἰζύν. ⁷⁵⁷ δίχα δʼ ἄλλων μονόφρων εἰ-, ⁷⁵⁸ μί· τὸ δυσσεβὲς γὰρ ἔργον, ⁷⁵⁹ μετὰ μὲν πλείονα τίκτει, ⁷⁶⁰ σφετέρᾳ δʼ εἰκότα γέννᾳ. ⁷⁶¹ οἴκων δʼ ἄρʼ εὐθυδίκων, ⁷⁶² καλλίπαις πότμος αἰεί. Χορός,

⁷⁵⁰ Spoken long ago ⁷⁵¹ Was the ancient saying, ⁷⁵² Still among mortals staying: ⁷⁵³ 756 757 Whereas, distinct from any, ⁷⁵⁸ of my own mind I am: ⁷⁵⁹ For ’t is the unholy deed begets the many, ⁷⁶⁰ Resembling each its dam. ⁷⁶¹ of households that correctly estimate, ⁷⁶² Ever a beauteous child is born of Fate.

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σύ τε πέμπε χοὰς θαλάμους ὑπὸ γῆς, ἡμεῖς θʼ ὕμνοις αἰτησόμεθα, φθιμένων πομποὺς, εὔφρονας εἶναι κατὰ γαίας. ἀλλά, χθόνιοι δαίμονες ἁγνοί, Γῆ τε καὶ Ἑρμῆ, βασιλεῦ τʼ ἐνέρων, πέμψατʼ ἔνερθεν ψυχὴν ἐς φῶς·, εἰ γάρ τι κακῶν ἄκος οἶδε πλέον, μόνος ἂν θνητῶν πέρας εἴποι. Χορός, ἦ ῥʼ ἀίει μου μακαρίτας, ἰσοδαίμων βασιλεὺς, βάρβαρʼ ἀσαφηνῆ, ἱέντος τὰ παναίολʼ αἰ-, ανῆ δύσθροα βάγματʼ, ἢ, παντάλανʼ ἄχη διαβοάσω; νέρθεν ἆρα κλύει μου; Χορός, ἀλλὰ σύ μοι Γᾶ τε καὶ ἄλλοι, χθονίων ἁγεμόνες, δαίμονα μεγαυχῆ, ἰόντʼ αἰνέσατʼ ἐκ δόμων, Περσᾶν Σουσιγενῆ θεόν·, πέμπετε δʼ ἄνω οἷον οὔπω, Περσὶς αἶʼ ἐκάλυψεν. Χορός, ἦ φίλος ἁνήρ, φίλος ὄχθος·, φίλα γὰρ κέκευθεν ἤθη. Ἀιδωνεὺς δʼ ἀναπομ-, πὸς ἀνείης, Ἀιδωνεύς, θεῖον ἀνάκτορα Δαριᾶνα. ἠέ. Χορός, βασίλεια γύναι, πρέσβος Πέρσαις,

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⁶⁴⁰ οὐκ οἶδʼ ὅπως ὑμῖν ἀπιστῆσαί με χρή, ⁷⁰⁰ τὴν πρίν γε χρείαν ἠνύσασθʼ ἐμοῦ πάρα, ⁷⁰¹ κούφως· μαθεῖν γὰρ τῆσδε πρῶτʼ ἐχρῄζετε, ⁷⁰² τὸν ἀμφʼ ἑαυτῆς ἆθλον ἐξηγουμένης·, ⁷⁰³ τὰ λοιπὰ νῦν ἀκούσαθʼ, οἷα χρὴ πάθη, ⁷⁰⁴ τλῆναι πρὸς Ἥρας τήνδε τὴν νεάνιδα. ⁷⁰⁵ σύ τʼ Ἰνάχειον σπέρμα, τοὺς ἐμοὺς λόγους, ⁷⁰⁶ θυμῷ βάλʼ, ὡς ἂν τέρματʼ ἐκμάθῃς ὁδοῦ. ⁷⁰⁷ πρῶτον μὲν ἐνθένδʼ ἡλίου πρὸς ἀντολὰς, ⁷⁰⁸ στρέψασα σαυτὴν στεῖχʼ ἀνηρότους γύας·, ⁷⁰⁹ Σκύθας δʼ ἀφίξῃ νομάδας, οἳ πλεκτὰς στέγας, ⁷¹⁰ πεδάρσιοι ναίουσʼ ἐπʼ εὐκύκλοις ὄχοις, ⁷¹¹ ἑκηβόλοις τόξοισιν ἐξηρτυμένοι·, ⁷¹² οἷς μὴ πελάζειν, ἀλλʼ ἁλιστόνοις πόδας, ⁷¹³ χρίμπτουσα ῥαχίαισιν ἐκπερᾶν χθόνα. ⁷¹⁴ λαιᾶς δὲ χειρὸς οἱ σιδηροτέκτονες, ⁷¹⁵ οἰκοῦσι Χάλυβες, οὓς φυλάξασθαί σε χρή. ⁷¹⁶ ἀνήμεροι γὰρ οὐδὲ πρόσπλατοι ξένοις. ⁷¹⁷ ἥξεις δʼ Ὑβριστὴν ποταμὸν οὐ ψευδώνυμον, ⁷¹⁸ ὃν μὴ περάσῃς, οὐ γὰρ εὔβατος περᾶν, ⁷¹⁹ πρὶν ἂν πρὸς αὐτὸν Καύκασον μόλῃς, ὀρῶν, ⁷²⁰ ὕψιστον, ἔνθα ποταμὸς ἐκφυσᾷ μένος, ⁷²¹ κροτάφων ἀπʼ αὐτῶν. ἀστρογείτονας δὲ χρὴ, ⁷²² κορυφὰς ὑπερβάλλουσαν ἐς μεσημβρινὴν, ⁷²³ βῆναι κέλευθον, ἔνθʼ, Ἀμαζόνων στρατὸν, ⁷²⁴ ἥξεις στυγάνορʼ, αἳ Θεμίσκυράν ποτε, ⁷²⁵ κατοικιοῦσιν ἀμφὶ Θερμώδονθʼ, ἵνα, ⁷²⁶ τραχεῖα πόντου Σαλμυδησσία γνάθος, ⁷²⁷ ἐχθρόξενος ναύταισι, μητρυιὰ νεῶν·, ⁷²⁸ αὗταί σʼ ὁδηγήσουσι καὶ μάλʼ ἀσμένως. ⁷²⁹ ἰσθμὸν δʼ ἐπʼ αὐταῖς στενοπόροις λίμνης πύλαις, ⁷³⁰ Κιμμερικὸν ἥξεις, ὃν θρασυσπλάγχνως σε χρὴ, ⁷³¹ λιποῦσαν αὐλῶνʼ ἐκπερᾶν Μαιωτικόν·, ⁷³² ἔσται δὲ θνητοῖς εἰσαεὶ λόγος μέγας, ⁷³³ τῆς σῆς πορείας, Βόσπορος δʼ ἐπώνυμος, ⁷³⁴ κεκλήσεται. λιποῦσα δʼ Εὐρώπης πέδον, ⁷³⁵ ἤπειρον ἥξεις Ἀσιάδʼ·. ἆρʼ, ὑμῖν δοκεῖ, ⁷³⁶ ὁ τῶν θεῶν τύραννος ἐς τὰ πάνθʼ ὁμῶς, ⁷³⁷ βίαιος εἶναι; τῇδε γὰρ θνητῇ θεὸς, ⁷³⁸ χρῄζων μιγῆναι τάσδʼ ἐπέρριψεν πλάνας. ⁷³⁹ πικροῦ δʼ ἔκυρσας, ὦ κόρη, τῶν σῶν γάμων, ⁷⁴⁰ μνηστῆρος. οὓς γὰρ νῦν ἀκήκοας λόγους, ⁷⁴¹ εἶναι δόκει σοι μηδέπω ʼν προοιμίοις. Ἰώ, ⁷⁸⁶ ἐπεὶ προθυμεῖσθʼ, οὐκ ἐναντιώσομαι, ⁷⁸⁷ τὸ μὴ οὐ γεγωνεῖν πᾶν ὅσον προσχρῄζετε. ⁷⁸⁸ σοὶ πρῶτον, Ἰοῖ, πολύδονον πλάνην φράσω, ⁷⁸⁹ ἣν ἐγγράφου σὺ μνήμοσιν δέλτοις φρενῶν. ⁷⁹⁰ ὅταν περάσῃς ῥεῖθρον ἠπείροιν ὅρον, ⁷⁹¹ πρὸς ἀντολὰς φλογῶπας ἡλιοστιβεῖς, ⁷⁹² 793 πόντου περῶσα φλοῖσβον, ἔστʼ ἂν ἐξίκῃ, ⁷⁹⁴ πρὸς Γοργόνεια πεδία Κισθήνης, ἵνα, ⁷⁹⁵ αἱ Φορκίδες ναίουσι δηναιαὶ κόραι, ⁷⁹⁶ μονόδοντες, ἃς οὔθʼ ἥλιος προσδέρκεται, ⁷⁹⁷ ἀκτῖσιν οὔθʼ ἡ νύκτερος μήνη ποτέ. ⁷⁹⁸ πέλας δʼ ἀδελφαὶ τῶνδε τρεῖς κατάπτεροι, ⁷⁹⁹ δρακοντόμαλλοι Γοργόνες βροτοστυγεῖς, ⁸⁰⁰ ἃς θνητὸς οὐδεὶς εἰσιδὼν ἕξει πνοάς. ⁸⁰¹ τοιοῦτο μέν σοι τοῦτο φρούριον λέγω·, ⁸⁰² ἄλλην δʼ ἄκουσον δυσχερῆ θεωρίαν·, ⁸⁰³ ὀξυστόμους γὰρ Ζηνὸς ἀκραγεῖς κύνας, ⁸⁰⁴ γρῦπας φύλαξαι, τόν τε μουνῶπα στρατὸν, ⁸⁰⁵ Ἀριμασπὸν ἱπποβάμονʼ, οἳ χρυσόρρυτον, ⁸⁰⁶ οἰκοῦσιν ἀμφὶ νᾶμα Πλούτωνος πόρου·, ⁸⁰⁷ τούτοις σὺ μὴ πέλαζε. τηλουρὸν δὲ γῆν, ⁸⁰⁸ ἥξεις, κελαινὸν φῦλον, οἳ πρὸς ἡλίου, ⁸⁰⁹ ναίουσι πηγαῖς, ἔνθα ποταμὸς Αἰθίοψ. ⁸¹⁰ τούτου παρʼ ὄχθας ἕρφʼ, ἕως ἂν ἐξίκῃ, ⁸¹¹ καταβασμόν, ἔνθα Βιβλίνων ὀρῶν ἄπο, ⁸¹² ἵησι σεπτὸν Νεῖλος εὔποτον ῥέος. ⁸¹³ οὗτός σʼ ὁδώσει τὴν τρίγωνον ἐς χθόνα, ⁸¹⁴ Νειλῶτιν, οὗ δὴ τὴν μακρὰν ἀποικίαν, ⁸¹⁵ Ἰοῖ, πέπρωται σοί τε καὶ τέκνοις κτίσαι. ⁸¹⁶ τῶν δʼ εἴ τί σοι ψελλόν τε καὶ δυσεύρετον, ⁸¹⁷ ἐπανδίπλαζε καὶ σαφῶς ἐκμάνθανε·, ⁸¹⁸ σχολὴ δὲ πλείων ἢ θέλω πάρεστί μοι. Χορός, ⁸⁵¹ τέξεις κελαινὸν Ἔπαφον, ὃς καρπώσεται,

⁶⁴⁰ I do not know how to refuse you. You shall learn in truthful speech all that you would like to know. Yet I am ashamed to tell about the storm of calamity sent by Heaven, of the marring of my form, and of the source from which it swooped upon me, wretched that I am.
⁷⁰⁰ You gained your former request easily from me; for you first desired the story of her ordeal from her own lips. Hear now the sequel, the sufferings this maid is fated to endure at Hera’s hand. ⁷⁰⁴ You gained your former request easily from me; for you first desired the story of her ordeal from her own lips. Hear now the sequel, the sufferings this maid is fated to endure at Hera’s hand. ⁷⁰⁵ And may you, daughter of Inachus, lay to heart my words so that you may learn the end of your wanderings. First, from this spot, turn yourself toward the rising sun and make your way over untilled plains; and you shall reach the Scythian nomads, who dwell, ⁷⁰⁹ And may you, daughter of Inachus, lay to heart my words so that you may learn the end of your wanderings. First, from this spot, turn yourself toward the rising sun and make your way over untilled plains; and you shall reach the Scythian nomads, who dwell, ⁷¹⁰ in thatched houses, perched aloft on strong-wheeled wagons and are equipped with far-darting bows. Do not approach them, but keeping your feet near the rugged shore, where the sea breaks with a roar, pass on beyond their land. On the left hand dwell the workers in iron, ⁷¹⁴ in thatched houses, perched aloft on strong-wheeled wagons and are equipped with far-darting bows. Do not approach them, but keeping your feet near the rugged shore, where the sea breaks with a roar, pass on beyond their land. On the left hand dwell the workers in iron, ⁷¹⁵ the Chalybes, and you must beware of them, since they are savage and are not to be approached by strangers. Then you shall reach the river Hybristes, Ὑβριστής, Violent from ὕβρις, violence. which does not belie its name. Do not cross this, for it is hard to cross, until you come to Caucasus itself, ⁷¹⁹ the Chalybes, and you must beware of them, since they are savage and are not to be approached by strangers. Then you shall reach the river Hybristes, Ὑβριστής, Violent from ὕβρις, violence. which does not belie its name. Do not cross this, for it is hard to cross, until you come to Caucasus itself, ⁷²⁰ loftiest of mountains, where from its very brows the river pours out its might in fury. You must pass over its crests, which neighbor the stars, and enter upon a southward course, where you shall reach the host of the Amazons, who loathe all men. They shall in time to come, ⁷²⁴ loftiest of mountains, where from its very brows the river pours out its might in fury. You must pass over its crests, which neighbor the stars, and enter upon a southward course, where you shall reach the host of the Amazons, who loathe all men. They shall in time to come, ⁷²⁵ inhabit Themiscyra on the Thermodon, where, fronting the sea, is Salmydessus’ rugged jaw, evil host of mariners, step-mother of ships. The Amazons will gladly guide you on your way. Next, just at the narrow portals of the harbor, you shall reach, ⁷²⁹ inhabit Themiscyra on the Thermodon, where, fronting the sea, is Salmydessus’ rugged jaw, evil host of mariners, step-mother of ships. The Amazons will gladly guide you on your way. Next, just at the narrow portals of the harbor, you shall reach, ⁷³⁰ the Cimmerian isthmus. This you must leave with stout heart and pass through the channel of Maeotis; and ever after among mankind there shall be great mention of your passing, and it shall be called after you the Βόσπορος, by popular etymology derived from βοῦς and πόρος, passing of the cow, is, according to Wecklein, a Thracian form of Φωσφόρος, light-bearing, an epithet of the goddess Hecate. The dialectical form, once misunderstood, was then, it is conjectured, transferred from the Thracian (cp. Aesch. Pers. 746 ) to the Crimean strait. In the Suppliants Aeschylus makes Io cross the Thracian Bosporus . Then, leaving the soil of Europe, ⁷³⁴ the Cimmerian isthmus. This you must leave with stout heart and pass through the channel of Maeotis; and ever after among mankind there shall be great mention of your passing, and it shall be called after you the Βόσπορος, by popular etymology derived from βοῦς and πόρος, passing of the cow, is, according to Wecklein, a Thracian form of Φωσφόρος, light-bearing, an epithet of the goddess Hecate. The dialectical form, once misunderstood, was then, it is conjectured, transferred from the Thracian (cp. Aesch. Pers. 746 ) to the Crimean strait. In the Suppliants Aeschylus makes Io cross the Thracian Bosporus . Then, leaving the soil of Europe, ⁷³⁵ you shall come to the Asian continent. Does it not seem to you that the tyrant of the gods is violent in all his ways? For this god, desirous of union with this mortal maid, has imposed upon her these wanderings. Maiden, you have gained a cruel suitor, ⁷³⁹ you shall come to the Asian continent. Does it not seem to you that the tyrant of the gods is violent in all his ways? For this god, desirous of union with this mortal maid, has imposed upon her these wanderings. Maiden, you have gained a cruel suitor, ⁷⁴⁰ for your hand. As to the tale you now have heard— understand that it has not even passed the introduction. Io, ⁷⁴¹ for your hand. As to the tale you now have heard— understand that it has not even passed the introduction. Io,
⁷⁸⁶ Well, since you are bent on this, I will not refuse to proclaim all that you still crave to know. First, to you, Io, will I declare your much-vexed wandering, and may you engrave it on the recording tablets of your mind. ⁷⁸⁹ Well, since you are bent on this, I will not refuse to proclaim all that you still crave to know. First, to you, Io, will I declare your much-vexed wandering, and may you engrave it on the recording tablets of your mind. ⁷⁹⁰ When you have crossed the stream that bounds the two continents, toward the flaming east, where the sun walks,...... crossing the surging sea until you reach the Gorgonean plains of Cisthene, where the daughters of Phorcys dwell, ancient maids, ⁷⁹⁴ When you have crossed the stream that bounds the two continents, toward the flaming east, where the sun walks,...... crossing the surging sea until you reach the Gorgonean plains of Cisthene, where the daughters of Phorcys dwell, ancient maids, ⁷⁹⁵ three in number, shaped like swans, possessing one eye amongst them and a single tooth; neither does the sun with his beams look down upon them, nor ever the nightly moon. And near them are their three winged sisters, the snake-haired Gorgons, loathed of mankind, ⁷⁹⁹ three in number, shaped like swans, possessing one eye amongst them and a single tooth; neither does the sun with his beams look down upon them, nor ever the nightly moon. And near them are their three winged sisters, the snake-haired Gorgons, loathed of mankind, ⁸⁰⁰ whom no one of mortal kind shall look upon and still draw breath. Such is the peril that I bid you to guard against. But now listen to another and a fearsome spectacle. Beware of the sharp-beaked hounds of Zeus that do not bark, the gryphons, ⁸⁰⁴ whom no one of mortal kind shall look upon and still draw breath. Such is the peril that I bid you to guard against. But now listen to another and a fearsome spectacle. Beware of the sharp-beaked hounds of Zeus that do not bark, the gryphons, ⁸⁰⁵ and the one-eyed Arimaspian folk, mounted on horses, who dwell about the flood of Pluto’s Πλούτον is an abbreviation of Πλουτοδότης or Πλουτοδοτήρ, giver of wealth ; hence the apparent confusion with Πλούτος . stream that flows with gold. Do not approach them. Then you shall come to a far-off country of a dark race that dwells by the waters of the sun, where the river Aethiop is. ⁸⁰⁹ and the one-eyed Arimaspian folk, mounted on horses, who dwell about the flood of Pluto’s Πλούτον is an abbreviation of Πλουτοδότης or Πλουτοδοτήρ, giver of wealth ; hence the apparent confusion with Πλούτος . stream that flows with gold. Do not approach them. Then you shall come to a far-off country of a dark race that dwells by the waters of the sun, where the river Aethiop is. ⁸¹⁰ Follow along its banks until you reach the cataract, where, from the Bybline mountains, 814 Follow along its banks until you reach the cataract, where, from the Bybline mountains, 815 O Io, and for your children to found your far-off colony. If anything of this is confusing to you and hard to understand, may you question me yet again, and gain a clear account; for I have more leisure than I crave. Chorus, ⁸¹⁸ O Io, and for your children to found your far-off colony. If anything of this is confusing to you and hard to understand, may you question me yet again, and gain a clear account; for I have more leisure than I crave. Chorus,
⁸⁵¹ And you shall bring forth dark Epaphus,

Δῖον πάμβοτον ἄλσος,

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^36.26 וְנָתַתִּי לָכֶם לֵב חָדָשׁ וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם וַהֲסִרֹתִי אֶת־לֵב הָאֶבֶן מִבְּשַׂרְכֶם וְנָתַתִּי לָכֶם לֵב בָּשָׂר׃

^36.26 A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh.

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^b7 And now I will turn to another tale and point the way. . Once they say that he Pythagoras) was passing by when a dog was being beaten and spoke this word: Stop! dont beat it! For it is the soul of a friend that I recognised when I heard its voice.""

¹² Alcibiades denied the charge at great length; so the Prytanes decided to clear the meeting of non-initiates and themselves fetch the lad indicated by Pythonicus. They went off, and returned with a slave belonging to Archebiades, son of Polemarchus. His name was Andromachus. As soon as immunity had been voted him, he stated that the Mysteries had been celebrated in Pulytions house. Alcibiades, Niciades and Meletus — those were the actual celebrants; but others had been present and had witnessed what took place. The audience had also included slaves, namely, himself, his brother, the fluteplayer Hicesius, and Meletus slave."
³¹ And you yourselves have taken solemn oaths as the jurors who are to decide my fate: as jurors you have sworn to see that that decision is a fair one, under pain of causing the most terrible of curses to fall upon yourselves and your children; and at the same time you are here as initiates who have witnessed the rites of the Two Goddesses, in order that you may punish those who are guilty of impiety and protect those who are innocent. "

, ἔλθωμεν λιπαρὰν χθόνα Παλλάδος, εὔανδρον γᾶν, Κέκροπος ὀψόμεναι πολυήρατον: οὗ σέβας ἀρρήτων ἱερῶν, ἵνα, μυστοδόκος δόμος, ἐν τελεταῖς ἁγίαις ἀναδείκνυται, οὐρανίοις τε θεοῖς δωρήματα, "ναοί θ ὑψερεφεῖς καὶ ἀγάλματα,", καὶ πρόσοδοι μακάρων ἱερώταται, εὐστέφανοί τε θεῶν θυσίαι θαλίαι τε, παντοδαπαῖς ἐν ὥραις, "ἦρί τ ἐπερχομένῳ Βρομία χάρις,", εὐκελάδων τε χορῶν ἐρεθίσματα, καὶ μοῦσα βαρύβρομος αὐλῶν. καὶ Ζεὺς γέλοιος ὀμνύμενος τοῖς εἰδόσιν.

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τὸν Βακχεῖον ἄνακτα, "νὴ τὸν Δί ἐγὼ γοῦν ὄνος ἄγω μυστήρια.", "τίς ἐς τὸ Λήθης πεδίον, ἢ ς ̓́Ονου πόκας,", καὶ μὴν ὁρῶ νὴ τὸν Δία θηρίον μέγα. ποῖόν τι; δεινόν: παντοδαπὸν γοῦν γίγνεται, "τοτὲ μέν γε βοῦς, νυνὶ δ ὀρεύς, τοτὲ δ αὖ γυνὴ", "ὡραιοτάτη τις. ποῦ στι; φέρ ἐπ αὐτὴν ἴω.", "ἀλλ οὐκέτ αὖ γυνή στιν, ἀλλ ἤδη κύων.", ̓́Εμπουσα τοίνυν ἐστί. πυρὶ γοῦν λάμπεται, ἅπαν τὸ πρόσωπον. καὶ σκέλος χαλκοῦν ἔχει; νὴ τὸν Ποσειδῶ, καὶ βολίτινον θάτερον, "σάφ ἴσθι. ποῖ δῆτ ἂν τραποίμην; ποῖ δ ἐγώ;", ᾄδουσι γοῦν τὸν ̓́Ιακχον ὅνπερ Διαγόρας. χαρίτων πλεῖστον ἔχουσαν μέρος, ἁγνάν, ἱερὰν, χωρῶμεν ἐς πολυρρόδους, "̓Ορφεὺς μὲν γὰρ τελετάς θ ἡμῖν κατέδειξε φόνων τ ἀπέχεσθαι,"

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ὄπαζε δὲ νίκην: οὗ δὴ ἀνδράσιν οὐ θέμις εἰσορᾶν

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" ¹¹² Friends, that inhabit the great town looking down on the yellow rock of Akragas, up by the citadel, busy in goodly works, harbours of honour for the stranger, men unskilled in meanness, all hail. I go about among you an immortal god, no mortal now, honoured among all as is meet, 5crowned with fillets and flowery garlands. Straightway, whenever I enter with these in my train, both men and women, into the flourishing towns, is reverence done me; they go after me in countless throngs; asking of me what is the way to gain; 10some desiring oracles, while some, who for many a weary day have been pierced by the grievous pangs of all manner of sickness, beg to hear from me the word of healing.
^b110 For if, supported on thy steadfast mind, thou wilt contemplate these things with good intent and faultless care, then shalt thou have all these things in abundance throughout thy life, and thou shalt gain many others from them. For these things grow of themselves into thy heart, 5where is each mans true nature. But if thou strivest after things of another kind, as it is the way with men that ten thousand sorry matters blunt their careful thoughts, soon will these things desert thee when the time comes round; for they long to return once more to their own kind; 10for know that all things have wisdom and a share of thought.",

⁹⁵ θαλάμαις Κρονίδας Ζεύς, ⁹⁶ κατὰ μηρῷ δὲ καλύψας, ⁹⁷ χρυσέαισιν συνερείδει, ⁹⁸ περόναις κρυπτὸν ἀφʼ Ἥρας. ⁹⁹ ἔτεκεν δʼ, ἁνίκα Μοῖραι, ¹⁰⁰ τέλεσαν, ταυρόκερων θεὸν ¹⁰¹ στεφάνωσέν τε δρακόντων, ¹⁰² στεφάνοις, ἔνθεν ἄγραν θηροτρόφον 103 μαινάδες ἀμφιβάλλονται 104 πλοκάμοις. Χορός, ¹⁰⁵ ὦ Σεμέλας τροφοὶ Θῆβαι, word split in text 106 στεφανοῦσθε κισσῷ·, ¹⁰⁷ βρύετε βρύετε χλοήρει, ¹⁰⁸ μίλακι καλλικάρπῳ, ¹⁰⁹ καὶ καταβακχιοῦσθε δρυὸς, ¹¹⁰ ἢ ἐλάτας κλάδοισι, ... ⁹⁴⁴ αἴρειν νιν· αἰνῶ δʼ ὅτι μεθέστηκας φρενῶν. Πενθεύς, ⁹⁶⁸ Πενθεύς, ⁹⁶⁹ Πενθεύς, ⁹⁹⁸ περὶ σὰ Βάκχιʼ, ὄργια ματρός τε σᾶς,

⁹⁵ received him in a chamber fit for birth, and having covered him in his thigh shut him up with golden clasps, hidden from Hera.And he brought forth, when the Fate, ⁹⁶ received him in a chamber fit for birth, and having covered him in his thigh shut him up with golden clasps, hidden from Hera.And he brought forth, when the Fate, ⁹⁸ received him in a chamber fit for birth, and having covered him in his thigh shut him up with golden clasps, hidden from Hera.And he brought forth, when the Fate, ⁹⁹ And when the Fates had fully formed the horned god, he brought him forth and crowned him with a coronal of snakes, whence it is the thyrsus-bearing Maenads hunt the snake to twine about their hair. O Thebes, nurse of Semele! crown thyself with ivy; burst forth, burst forth with blossoms fair of green convolvulus, and with the boughs of oak and pine join in the Bacchic revelry; don thy coat of dappled fawn-skin, decking it with tufts of silvered hair; with reverent hand the sportive wand now wield. Anon shall the whole land be dancing, when Bromius leads his revellers to the hills, to the hills away! where wait him groups of maidens from loom and shuttle roused in frantic haste by Dionysus. ¹⁰⁰ had perfected him, the bull-horned god, and he crowned him with crowns of snakes, for which reason Maenads cloak their wild prey over their locks. Choru ¹⁰¹ had perfected him, the bull-horned god, and he crowned him with crowns of snakes, for which reason Maenads cloak their wild prey over their locks. Choru, ¹⁰⁴ had perfected him, the bull-horned god, and he crowned him with crowns of snakes, for which reason Maenads cloak their wild prey over their locks. Choru, ¹⁰⁵ O Thebes , nurse of Semele, crown yourself with ivy, flourish, flourish with the verdant yew bearing sweet fruit, and crown yourself in honor of Bacchus with branches of oak, ¹⁰⁹ O Thebes , nurse of Semele, crown yourself with ivy, flourish, flourish with the verdant yew bearing sweet fruit, and crown yourself in honor of Bacchus with branches of oak, ¹¹⁰ or pine. Adorn your garments of spotted fawn-skin with fleeces of white sheep, and sport in holy games with insolent thyrsoi The thyrsos is a staff that is crowned with ivy and that is sacred to Dionysus and an emblem of his worship. At once all the earth will dance—, ...
⁹⁴⁴ You must hold it in your right hand and raise your right foot in unison with it. I praise you for having changed your mind. Pentheu,
⁹⁶⁸ You will return here being carried— Pentheu, ⁹⁶⁹ In the arms of your mother. Pentheu,
⁹⁹⁸ Whoever with wicked mind and unjust rage regarding your rites, Bacchus, and those of your mother, comes with raving heart,

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κύκλιος ἔνοσις αἰθερία, νεανίαις ὤμοισι ταύρειον δέμας, "ῥόμβου θ εἱλισσομένα"

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²⁵ σεμνῶν ἐς ὄψιν καὶ τέλη μυστηρίων ⁹⁴⁸ σὺ δὴ θεοῖσιν ὡς περισσὸς ὢν ἀνὴρ, ⁹⁴⁹ ξύνει; σὺ σώφρων καὶ κακῶν ἀκήρατος; ⁹⁵⁰ οὐκ ἂν πιθοίμην τοῖσι σοῖς κόμποις ἐγὼ, ⁹⁵¹ θεοῖσι προσθεὶς ἀμαθίαν φρονεῖν κακῶς. " ⁹⁵² ἤδη νυν αὔχει καὶ δι ἀψύχου βορᾶς", " ⁹⁵³ σίτοις καπήλευ ̓Ορφέα τ ἄνακτ ἔχων", ⁹⁵⁴ βάκχευε πολλῶν γραμμάτων τιμῶν καπνούς: " ⁹⁵⁵ ἐπεί γ ἐλήφθης. τοὺς δὲ τοιούτους ἐγὼ", ⁹⁵⁶ φεύγειν προφωνῶ πᾶσι: θηρεύουσι γὰρ, ⁹⁵⁷ σεμνοῖς λόγοισιν, αἰσχρὰ μηχανώμενοι.

²⁵ to witness the solemn mystic rites and be initiated therein in Pandion’s land, i.e. Attica. Phaedra, his father’s noble wife, caught sight of him, and by my designs she found her heart was seized with wild desire.
⁹⁴⁸ by my dead wife. Now, since thou hast dared this loathly crime, come, look thy father in the face. Art thou the man who dost with gods consort, as one above the vulgar herd? art thou the chaste and sinless saint? ⁹⁴⁹ by my dead wife. Now, since thou hast dared this loathly crime, come, look thy father in the face. Art thou the man who dost with gods consort, as one above the vulgar herd? art thou the chaste and sinless saint? ⁹⁵⁰ Thy boasts will never persuade me to be guilty of attributing ignorance to gods. Go then, vaunt thyself, and drive1 Hippolytus is here taunted with being an exponent of the Orphic mysteries. Apparently Orpheus, like Pythagoras, taught the necessity of total abstinence from animal food. thy petty trade in viands formed of lifeless food; take Orpheus for thy chief and go a-revelling, with all honour for the vapourings of many a written scroll, ⁹⁵⁴ Thy boasts will never persuade me to be guilty of attributing ignorance to gods. Go then, vaunt thyself, and drive1 Hippolytus is here taunted with being an exponent of the Orphic mysteries. Apparently Orpheus, like Pythagoras, taught the necessity of total abstinence from animal food. thy petty trade in viands formed of lifeless food; take Orpheus for thy chief and go a-revelling, with all honour for the vapourings of many a written scroll, ⁹⁵⁵ eeing thou now art caught. Let all beware, I say, of such hypocrites! who hunt their prey with fine words, and all the while are scheming villainy. She is dead; dost think that this will save thee? Why this convicts thee more than all, abandoned wretch! ⁹⁵⁷ eeing thou now art caught. Let all beware, I say, of such hypocrites! who hunt their prey with fine words, and all the while are scheming villainy. She is dead; dost think that this will save thee? Why this convicts thee more than all, abandoned wretch!

⁷¹⁶ ἵνα Βάκχιος ἀμφιπύρους ἀνέχων πεύκας, ¹⁰⁷⁴ αἰσχύνομαι τὸν πολύυ-

⁷¹⁶ that rear your rocky heads to heaven, where Bacchus with uplifted torch of blazing pine bounds nimbly amid his bacchanals, that range by night! Never to my city come this boy!
¹⁰⁷⁴ I blush for that god of song,

" ¹⁵⁰⁷ προσκυνῶ ς, ἄναξ, νόμοισι βαρβάροισι προσπίτνων." ¹⁵⁰⁸ οὐκ ἐν ̓Ιλίῳ τάδ ἐστίν, ἀλλ ἐν ̓Αργείᾳ χθονί.", "

¹⁵⁰⁷ Before you I prostrate myself, lord, and supplicate you in my foreign way. Oreste ¹⁵⁰⁸ We are not in Ilium , but the land of Argos . Phrygian,

⁹⁷³ ᾤκησε, σεμνὸς τοῖσιν εἰδόσιν θεός.

⁹⁷³ Priest of great light and worshipped of the wise.

⁴⁷⁰ λύσαντα σεμνὰ στεμμάτων μυστήρια

⁴⁷⁰ drive him forth in disregard of the holy suppliant Reading ἰκτήρια with Nauck. bough he bears, ere sinks yon blazing sun, and attempt not violently to take up the dead, seeing thou hast naught to do with the city of Argos. And if thou wilt hearken to me, thou shalt bring thy barque of state into port unharmed by the billows; but if not, fierce shall the surge of battle be,

^1.26 After the death of Alyattes, his son Croesus, then thirty-five years of age, came to the throne. The first Greeks whom he attacked were the Ephesians. These, besieged by him, dedicated their city to Artemis; they did this by attaching a rope to the city wall from the temple of the goddess, which stood seven stades away from the ancient city which was then besieged. These were the first whom Croesus attacked; afterwards he made war on the Ionian and Aeolian cities in turn, upon different pretexts: he found graver charges where he could, but sometimes alleged very petty grounds of offense.
^1.65 So Croesus learned that at that time such problems were oppressing the Athenians, but that the Lacedaemonians had escaped from the great evils and had mastered the Tegeans in war. In the kingship of Leon and Hegesicles at Sparta, the Lacedaemonians were successful in all their other wars but met disaster only against the Tegeans. Before this they had been the worst-governed of nearly all the Hellenes and had had no dealings with strangers, but they changed to good government in this way: Lycurgus, a man of reputation among the Spartans, went to the oracle at Delphi . As soon as he entered the hall, the priestess said in hexameter:
2.81 They wear linen tunics with fringes hanging about the legs, called “calasiris,” and loose white woolen mantles over these. But nothing woolen is brought into temples, or buried with them: that is impious. They agree in this with practices called Orphic and Bacchic, but in fact Egyptian and Pythagorean: for it is impious, too, for one partaking of these rites to be buried in woolen wrappings. There is a sacred legend about this.
^2.171.2 Let me preserve a discreet silence, too, concerning that rite of Demeter which the Greeks call
4.13 There is also a story related in a poem by Aristeas son of Caüstrobius, a man of Proconnesus . This Aristeas, possessed by Phoebus, visited the Issedones; beyond these (he said) live the one-eyed Arimaspians, beyond whom are the griffins that guard gold, and beyond these again the Hyperboreans, whose territory reaches to the sea. Except for the Hyperboreans, all these nations (and first the Arimaspians) are always at war with their neighbors; the Issedones were pushed from their lands by the Arimaspians, and the Scythians by the Issedones, and the Cimmerians, living by the southern sea, were hard pressed by the Scythians and left their country. Thus Aristeas story does not agree with the Scythian account about this country.", "
^4.78 This, then, was how Anacharsis fared, owing to his foreign ways and consorting with Greeks; and a great many years afterward, Scyles, son of Ariapithes, suffered a like fate. Scyles was one of the sons born to Ariapithes, king of Scythia; but his mother was of Istria, and not native-born; and she taught him to speak and read Greek. As time passed, Ariapithes was treacherously killed by Spargapithes, king of the Agathyrsi, and Scyles inherited the kingship and his fathers wife, a Scythian woman whose name was Opoea, and she bore Scyles a son, Oricus. So Scyles was king of Scythia; but he was in no way content with the Scythian way of life, and was much more inclined to Greek ways, from the upbringing that he had received. So this is what he would do: he would lead the Scythian army to the city of the Borysthenites (who say that they are Milesians), and when he arrived there would leave his army in the suburb of the city, while he himself, entering within the walls and shutting the gates, would take off his Scythian apparel and put on Greek dress; and in it he would go among the townsfolk unattended by spearmen or any others (who would guard the gates, lest any Scythian see him wearing this apparel), and in every way follow the Greek manner of life, and worship the gods according to Greek usage. When he had spent a month or more like this, he would put on Scythian dress and leave the city. He did this often; and he built a house in Borysthenes, and married a wife of the people of the country and brought her there.", ^4.79 But when things had to turn out badly for him, they did so for this reason: he conceived a desire to be initiated into the rites of the Bacchic Dionysus; and when he was about to begin the sacred mysteries, he saw the greatest vision. He had in the city of the Borysthenites a spacious house, grand and costly (the same house I just mentioned), all surrounded by sphinxes and griffins worked in white marble; this house was struck by a thunderbolt. And though the house burnt to the ground, Scyles none the less performed the rite to the end. Now the Scythians reproach the Greeks for this Bacchic revelling, saying that it is not reasonable to set up a god who leads men to madness. So when Scyles had been initiated into the Bacchic rite, some one of the Borysthenites scoffed at the Scythians: “You laugh at us, Scythians, because we play the Bacchant and the god possesses us; but now this deity has possessed your own king, so that he plays the Bacchant and is maddened by the god. If you will not believe me, follow me now and I will show him to you.” The leading men among the Scythians followed him, and the Borysthenite brought them up secretly onto a tower; from which, when Scyles passed by with his company of worshippers, they saw him playing the Bacchant; thinking it a great misfortune, they left the city and told the whole army what they had seen. " ^4.80 After this Scyles rode off to his own place; but the Scythians rebelled against him, setting up his brother Octamasades, son of the daughter of Teres, for their king. Scyles, learning what had happened concerning him and the reason why it had happened, fled into Thrace; and when Octamasades heard this he led his army there. But when he was beside the Ister, the Thracians barred his way; and when the armies were about to engage, Sitalces sent this message to Octamasades: “Why should we try each others strength? You are my sisters son, and you have my brother with you; give him back to me, and I will give up your Scyles to you; and let us not endanger our armies.” Such was the offer Sitalces sent to him; for Sitalces brother had fled from him and was with Octamasades. The Scythian agreed to this, and took his brother Scyles, giving up his own uncle to Sitalces. Sitalces then took his brother and carried him away, but Octamasades beheaded Scyles on the spot. This is how closely the Scythians guard their customs, and these are the penalties they inflict on those who add foreign customs to their own.",
^4.95 I understand from the Greeks who live beside the Hellespont and Pontus, that this Salmoxis was a man who was once a slave in Samos, his master being Pythagoras son of Mnesarchus; then, after being freed and gaining great wealth, he returned to his own country. Now the Thracians were a poor and backward people, but this Salmoxis knew Ionian ways and a more advanced way of life than the Thracian; for he had consorted with Greeks, and moreover with one of the greatest Greek teachers, Pythagoras; therefore he made a hall, where he entertained and fed the leaders among his countrymen, and taught them that neither he nor his guests nor any of their descendants would ever die, but that they would go to a place where they would live forever and have all good things. While he was doing as I have said and teaching this doctrine, he was meanwhile making an underground chamber. When this was finished, he vanished from the sight of the Thracians, and went down into the underground chamber, where he lived for three years, while the Thracians wished him back and mourned him for dead; then in the fourth year he appeared to the Thracians, and thus they came to believe what Salmoxis had told them. Such is the Greek story about him.
^5.92 These were the words of the Lacedaemonians, but their words were ill-received by the greater part of their allies. The rest then keeping silence, Socles, a Corinthian, said, If indeed it seems to you to be a good thing that the cities be ruled by tyrants, set up a tyrant among yourselves first and then seek to set up such for the rest. As it is, however, you, who have never made trial of tyrants and take the greatest precautions that none will arise at Sparta, deal wrongfully with your allies. If you had such experience of that thing as we have, you would be more prudent advisers concerning it than you are now.” This oracle which was given to Eetion was in some way made known to the Bacchiadae. The earlier oracle sent to Corinth had not been understood by them, despite the fact that its meaning was the same as the meaning of the oracle of Eetion, and it read as follows:
6.91 But this happened later. The rich men of Aegina gained mastery over the people, who had risen against them with Nicodromus, then made them captive and led them out to be killed. Because of this a curse fell upon them, which despite all their efforts they could not get rid of by sacrifice, and they were driven out of their island before the goddess would be merciful to them. They had taken seven hundred of the people alive; as they led these out for slaughter one of them escaped from his bonds and fled to the temple gate of Demeter the Lawgiver, where he laid hold of the door-handles and clung to them. They could not tear him away by force, so they cut off his hands and carried him off, and those hands were left clinging fast to the door-handles. "
^6.135 So Miltiades sailed back home in a sorry condition, neither bringing money for the Athenians nor having won Paros; he had besieged the town for twenty-six days and ravaged the island. The Parians learned that Timo the under-priestess of the goddesses had been Miltiades guide and desired to punish her for this. Since they now had respite from the siege, they sent messengers to Delphi to ask if they should put the under-priestess to death for guiding their enemies to the capture of her native country, and for revealing to Miltiades the rites that no male should know. But the Pythian priestess forbade them, saying that Timo was not responsible: Miltiades was doomed to make a bad end, and an apparition had led him in these evils.",
^8.38 All of this together struck panic into the barbarians, and the Delphians, perceiving that they fled, descended upon them and killed a great number. The survivors fled straight to Boeotia. Those of the barbarians who returned said (as I have been told) that they had seen other divine signs besides what I have just described: two men-at-arms of stature greater than human,they said, had come after them, slaying and pursuing. " ^8.39 These two, say the Delphians, were the native heroes Phylacus and Autonous, whose precincts are near the temple, Phylacus by the road itself above the shrine of Athena Pronaea, and Autonous near the Castalian spring, under the Hyarapean Peak. The rocks that fell from Parnassus were yet to be seen in my day, lying in the precinct of Athena Pronaea, from where their descent through the foreigners ranks had hurled them. Such, then, was the manner of those mens departure from the temple.", "

^8.65.1 Dicaeus son of Theocydes, an Athenian exile who had become important among the Medes, said that at the time when the land of Attica was being laid waste by Xerxes army and there were no Athenians in the country, he was with Demaratus the Lacedaemonian on the Thriasian plain and saw advancing from Eleusis a cloud of dust as if raised by the feet of about thirty thousand men. They marvelled at what men might be raising such a cloud of dust and immediately heard a cry. The cry seemed to be the “Iacchus” of the mysteries,", "
^8.65 Dicaeus son of Theocydes, an Athenian exile who had become important among the Medes, said that at the time when the land of Attica was being laid waste by Xerxes army and there were no Athenians in the country, he was with Demaratus the Lacedaemonian on the Thriasian plain and saw advancing from Eleusis a cloud of dust as if raised by the feet of about thirty thousand men. They marvelled at what men might be raising such a cloud of dust and immediately heard a cry. The cry seemed to be the “Iacchus” of the mysteries, and when Demaratus, ignorant of the rites of Eleusis, asked him what was making this sound, Dicaeus said, “Demaratus, there is no way that some great disaster will not befall the kings army. Since Attica is deserted, it is obvious that this voice is divine and comes from Eleusis to help the Athenians and their allies. If it descends upon the Peloponnese, the king himself and his army on the mainland will be endangered. If, however, it turns towards the ships at Salamis, the king will be in danger of losing his fleet. Every year the Athenians observe this festival for the Mother and the Maiden, and any Athenian or other Hellene who wishes is initiated. The voice which you hear is the ‘Iacchus’ they cry at this festival.” To this Demaratus replied, “Keep silent and tell this to no one else. If these words of yours are reported to the king, you will lose your head, and neither I nor any other man will be able to save you, so be silent. The gods will see to the army.” Thus he advised, and after the dust and the cry came a cloud, which rose aloft and floated away towards Salamis to the camp of the Hellenes. In this way they understood that Xerxes fleet was going to be destroyed. Dicaeus son of Theocydes used to say this, appealing to Demaratus and others as witnesses.", "
^9.78 There was at Plataea in the army of the Aeginetans one Lampon, son of Pytheas, a leading man of Aegina. He hastened to Pausanias with really outrageous counsel and coming upon him, said to him: “son of Cleombrotus, you have done a deed of surpassing greatness and glory; the god has granted to you in saving Hellas to have won greater renown than any Greek whom we know. But now you must finish what remains for the rest, so that your fame may be greater still and so that no barbarian will hereafter begin doing reckless deeds against the Greeks. When Leonidas was killed at Thermopylae, Mardonius and Xerxes cut off his head and set it on a pole; make them a like return, and you will win praise from all Spartans and the rest of Hellas besides. For if you impale Mardonius, you will be avenged for your fathers brother Leonidas.”", ^9.79 This is what Lampon, thinking to please, said. Pausanias, however, answered him as follows: “Aeginetan, I thank you for your goodwill and forethought, but you have missed the mark of right judgment. First you exalt me and my fatherland and my deeds, yet next you cast me down to mere nothingness when you advise me to insult the dead, and say that I shall win more praise if I do so. That would be an act more proper for barbarians than for Greeks and one that we consider worthy of censure even in barbarians. No, as for myself, I would prefer to find no favor either with the people of Aegina or anyone else who is pleased by such acts. It is enough for me if I please the Spartans by righteous deeds and speech. As for Leonidas, whom you would have me avenge, I think that he has received a full measure of vengeance; the uncounted souls of these that you see have done honor to him and the rest of those who died at Thermopylae. But to you this is my warning: do not come again to me with words like these nor give me such counsel. Be thankful now that you go unpunished.”

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^23b τῷ ἐμῷ ὀνόματι, ἐμὲ παράδειγμα ποιούμενος, ὥσπερ ἂν εἰ εἴποι ὅτι οὗτος ὑμῶν, ὦ ἄνθρωποι, σοφώτατός ἐστιν, ὅστις ὥσπερ Σωκράτης ἔγνωκεν ὅτι οὐδενὸς ἄξιός ἐστι τῇ ἀληθείᾳ πρὸς σοφίαν. ταῦτʼ οὖν ἐγὼ μὲν ἔτι καὶ νῦν περιιὼν ζητῶ καὶ ἐρευνῶ κατὰ τὸν θεὸν καὶ τῶν ἀστῶν καὶ ξένων ἄν τινα οἴωμαι σοφὸν εἶναι· καὶ ἐπειδάν μοι μὴ δοκῇ, τῷ θεῷ βοηθῶν ἐνδείκνυμαι ὅτι οὐκ ἔστι σοφός. καὶ ὑπὸ ταύτης τῆς ἀσχολίας οὔτε τι τῶν τῆς πόλεως πρᾶξαί μοι σχολὴ γέγονεν ἄξιον λόγου οὔτε τῶν οἰκείων, ἀλλʼ ἐν ^41b ἔμοιγε καὶ αὐτῷ θαυμαστὴ ἂν εἴη ἡ διατριβὴ αὐτόθι, ὁπότε ἐντύχοιμι Παλαμήδει καὶ Αἴαντι τῷ Τελαμῶνος καὶ εἴ τις ἄλλος τῶν παλαιῶν διὰ κρίσιν ἄδικον τέθνηκεν, ἀντιπαραβάλλοντι τὰ ἐμαυτοῦ πάθη πρὸς τὰ ἐκείνων—ὡς ἐγὼ οἶμαι, οὐκ ἂν ἀηδὲς εἴη—καὶ δὴ τὸ μέγιστον, τοὺς ἐκεῖ ἐξετάζοντα καὶ ἐρευνῶντα ὥσπερ τοὺς ἐνταῦθα διάγειν, τίς αὐτῶν σοφός ἐστιν καὶ τίς οἴεται μέν, ἔστιν δʼ οὔ. ἐπὶ πόσῳ δʼ ἄν τις, ὦ ἄνδρες δικασταί, δέξαιτο ἐξετάσαι τὸν ἐπὶ Τροίαν ἀγαγόντα,

^23b and makes me an example, as if he were to say: This one of you, O human beings, is wisest, who, like Socrates, recognizes that he is in truth of no account in respect to wisdom. Therefore I am still even now going about and searching and investigating at the god’s behest anyone, whether citizen or foreigner, who I think is wise; and when he does not seem so to me, I give aid to the god and show that he is not wise. And by reason of this occupation I have no leisure to attend to any of the affairs of the state worth mentioning, or of my own, but am in vast poverty
^41b when I met Palamedes or Ajax, the son of Telamon, or any other men of old who lost their lives through an unjust judgement, and compared my experience with theirs. I think that would not be unpleasant. And the greatest pleasure would be to pass my time in examining and investigating the people there, as I do those here, to find out who among them is wise and who thinks he is when he is not. What price would any of you pay, judges, to examine him who led the great army against Troy,

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^400c σῆμά τινές φασιν αὐτὸ εἶναι τῆς ψυχῆς, ὡς τεθαμμένης ἐν τῷ νῦν παρόντι· καὶ διότι αὖ τούτῳ σημαίνει ἃ ἂν σημαίνῃ ἡ ψυχή, καὶ ταύτῃ σῆμα ὀρθῶς καλεῖσθαι. δοκοῦσι μέντοι μοι μάλιστα θέσθαι οἱ ἀμφὶ Ὀρφέα τοῦτο τὸ ὄνομα, ὡς δίκην διδούσης τῆς ψυχῆς ὧν δὴ ἕνεκα δίδωσιν, τοῦτον δὲ περίβολον ἔχειν, ἵνα σῴζηται, δεσμωτηρίου εἰκόνα· εἶναι οὖν τῆς ψυχῆς τοῦτο, ὥσπερ αὐτὸ ὀνομάζεται, ἕως ἂν ἐκτείσῃ τὰ ὀφειλόμενα, τὸ σῶμα, καὶ οὐδὲν δεῖν παράγειν οὐδʼ ἓν γράμμα.

^400c ign ( σῆμα ). But I think it most likely that the Orphic poets gave this name, with the idea that the soul is undergoing punishment for something; they think it has the body as an enclosure to keep it safe, like a prison, and this is, as the name itself denotes, the safe ( σῶμα ) for the soul, until the penalty is paid, and not even a letter needs to be changed.

^493b τῶν δʼ ἀνοήτων τοῦτο τῆς ψυχῆς οὗ αἱ ἐπιθυμίαι εἰσί, τὸ ἀκόλαστον αὐτοῦ καὶ οὐ στεγανόν, ὡς τετρημένος εἴη πίθος, διὰ τὴν ἀπληστίαν ἀπεικάσας. τοὐναντίον δὴ οὗτος σοί, ὦ Καλλίκλεις, ἐνδείκνυται ὡς τῶν ἐν Ἅιδου—τὸ ἀιδὲς δὴ λέγων—οὗτοι ἀθλιώτατοι ἂν εἶεν, οἱ ἀμύητοι, καὶ φοροῖεν εἰς τὸν τετρημένον πίθον ὕδωρ ἑτέρῳ τοιούτῳ τετρημένῳ κοσκίνῳ. τὸ δὲ κόσκινον ἄρα λέγει, ὡς ἔφη ὁ πρὸς ἐμὲ ^525a ἐπιορκιῶν καὶ ἀδικίας, ΣΩ. ἃ ἑκάστη ἡ πρᾶξις αὐτοῦ ἐξωμόρξατο εἰς τὴν ψυχήν, καὶ πάντα σκολιὰ ὑπὸ ψεύδους καὶ ἀλαζονείας καὶ οὐδὲν εὐθὺ διὰ τὸ ἄνευ ἀληθείας τεθράφθαι· καὶ ὑπὸ ἐξουσίας καὶ τρυφῆς καὶ ὕβρεως καὶ ἀκρατίας τῶν πράξεων ἀσυμμετρίας τε καὶ αἰσχρότητος γέμουσαν τὴν ψυχὴν εἶδεν· ἰδὼν δὲ ἀτίμως ταύτην ἀπέπεμψεν εὐθὺ τῆς φρουρᾶς, οἷ μέλλει ἐλθοῦσα ἀνατλῆναι τὰ προσήκοντα πάθη.

^493b in these uninitiate that part of the soul where the desires are, the licentious and fissured part, he named a leaky jar in his allegory, because it is so insatiate. So you see this person, Callicles, takes the opposite view to yours, showing how of all who are in Hades — meaning of course the invisible — these uninitiate will be most wretched, and will carry water into their leaky jar with a sieve which is no less leaky. And then by the sieve,
^525a where every act has left its smirch upon his soul, where all is awry through falsehood and imposture, and nothing straight because of a nurture that knew not truth: or, as the result of an unbridled course of fastidiousness, insolence, and incontinence, he finds the soul full fraught with disproportion and ugliness. Beholding this he sends it away in dishonor straight to the place of custody, where on its arrival it is to endure the sufferings that are fitting.

^771c διανομήν· ἡμεῖς δὲ οὖν νῦν φαμεν ὀρθότατα προῃρῆσθαι τὸν τῶν πεντακισχιλίων καὶ τετταράκοντα ἀριθμόν, ὃς πάσας τὰς διανομὰς ἔχει μέχρι τῶν δώδεκα ἀπὸ μιᾶς ἀρξάμενος πλὴν ἑνδεκάδος—αὕτη δʼ ἔχει σμικρότατον ἴαμα· ἐπὶ θάτερα γὰρ ὑγιὴς γίγνεται δυοῖν ἑστίαιν ἀπονεμηθείσαιν—ὡς δʼ ἐστὶν ταῦτα ἀληθῶς ὄντα, κατὰ σχολὴν οὐκ ἂν πολὺς ἐπιδείξειεν μῦθος. πιστεύσαντες δὴ τὰ νῦν τῇ παρούσῃ φήμῃ ^815c ἀναμφισβητήτου διατεμεῖν. τίς οὖν αὕτη, καὶ πῇ δεῖ χωρὶς τέμνειν ἑκατέραν; ὅση μὲν βακχεία τʼ ἐστὶν καὶ τῶν ταύταις ἑπομένων, ἃς Νύμφας τε καὶ Πᾶνας καὶ Σειληνοὺς καὶ Σατύρους ἐπονομάζοντες, ὥς φασιν, μιμοῦνται κατῳνωμένους, περὶ καθαρμούς τε καὶ τελετάς τινας ἀποτελούντων, σύμπαν τοῦτο τῆς ὀρχήσεως τὸ γένος οὔθʼ ὡς εἰρηνικὸν οὔθʼ ὡς πολεμικὸν οὔθʼ ὅτι ποτὲ βούλεται ῥᾴδιον ἀφορίσασθαι· διορίσασθαι μήν μοι ταύτῃ δοκεῖ σχεδὸν ὀρθότατον αὐτὸ εἶναι,

^771c more happily. We, in any case, affirm now that we are perfectly correct in first selecting the number 5,040, which admits of division by all the numbers from 1 to 12, excepting only 11—and this omission is very easily remedied, since the mere subtraction of two hearths from the total restores an integral number as quotient: that this is really true we could show, at our leisure, by a fairly short explanation. For the present, then, we shall trust to the oracular statement just delivered,
^815c All the dancing that is of a Bacchic kind and cultivated by those who indulge in drunken imitations of Pans, Sileni and Satyrs (as they call them), when performing certain rites of expiation and initiation,—all this class of dancing cannot easily be defined either as pacific or as warlike, or as of any one distinct kind. The most correct way of defining it seems to me to be this—,

NA>

^81a ΜΕΝ. οὐκοῦν καλῶς σοι δοκεῖ λέγεσθαι ὁ λόγος οὗτος, ὦ Σώκρατες; ΣΩ. οὐκ ἔμοιγε. ΜΕΝ. ἔχεις λέγειν ὅπῃ; ΣΩ. ἔγωγε· ἀκήκοα γὰρ ἀνδρῶν τε καὶ γυναικῶν σοφῶν περὶ τὰ θεῖα πράγματα— ΜΕΝ. τίνα λόγον λεγόντων; ΣΩ. ἀληθῆ, ἔμοιγε δοκεῖν, καὶ καλόν. ΜΕΝ. τίνα τοῦτον, καὶ τίνες οἱ λέγοντες; ΣΩ. οἱ μὲν λέγοντές εἰσι τῶν ἱερέων τε καὶ τῶν ἱερειῶν ὅσοις μεμέληκε περὶ ὧν μεταχειρίζονται λόγον οἵοις τʼ εἶναι

^81a Men. Now does it seem to you to be a good argument, Socrates? Soc. It does not. Men. Can you explain how not? Soc. I can; for I have heard from wise men and women who told of things divine that— Men. What was it they said ? Soc. Something true, as I thought, and admirable. Men. What was it? And who were the speakers? Soc. They were certain priests and priestesses who have studied so as to be able to give a reasoned account of their ministry; and Pindar also

^62b καὶ γὰρ ἂν δόξειεν, ἔφη ὁ Σωκράτης, οὕτω γ’ εἶναι ἄλογον: οὐ μέντοι ἀλλ’ ἴσως γ’ ἔχει τινὰ λόγον. ὁ μὲν οὖν ἐν ἀπορρήτοις λεγόμενος περὶ αὐτῶν λόγος, ὡς ἔν τινι φρουρᾷ ἐσμεν οἱ ἄνθρωποι καὶ οὐ δεῖ δὴ ἑαυτὸν ἐκ ταύτης λύειν οὐδ’ ἀποδιδράσκειν, μέγας τέ τίς μοι φαίνεται καὶ οὐ ῥᾴδιος διιδεῖν: οὐ μέντοι ἀλλὰ τόδε γέ μοι δοκεῖ, ὦ Κέβης, εὖ λέγεσθαι, τὸ θεοὺς εἶναι ἡμῶν τοὺς ἐπιμελουμένους καὶ ἡμᾶς τοὺς ἀνθρώπους ἓν τῶν κτημάτων τοῖς θεοῖς εἶναι. ἢ σοὶ οὐ δοκεῖ οὕτως; ἔμοιγε, φησὶν ὁ Κέβης . ^67a γὰρ αὐτὴ καθ’ αὑτὴν ἡ ψυχὴ ἔσται χωρὶς τοῦ σώματος, πρότερον δ’ οὔ. καὶ ἐν ᾧ ἂν ζῶμεν, οὕτως, ὡς ἔοικεν, ἐγγυτάτω ἐσόμεθα τοῦ εἰδέναι, ἐὰν ὅτι μάλιστα μηδὲν ὁμιλῶμεν τῷ σώματι μηδὲ κοινωνῶμεν, ὅτι μὴ πᾶσα ἀνάγκη, μηδὲ ἀναπιμπλώμεθα τῆς τούτου φύσεως, ἀλλὰ καθαρεύωμεν ἀπ’ αὐτοῦ, ἕως ἂν ὁ θεὸς αὐτὸς ἀπολύσῃ ἡμᾶς: καὶ οὕτω μὲν καθαροὶ ἀπαλλαττόμενοι τῆς τοῦ σώματος ἀφροσύνης, ὡς τὸ εἰκὸς μετὰ τοιούτων τε ἐσόμεθα καὶ γνωσόμεθα δι’ ἡμῶν, ^67b αὐτῶν πᾶν τὸ εἰλικρινές, τοῦτο δ’ ἐστὶν ἴσως τὸ ἀληθές: μὴ καθαρῷ γὰρ καθαροῦ ἐφάπτεσθαι μὴ οὐ θεμιτὸν ᾖ. τοιαῦτα οἶμαι, ὦ Σιμμία, ἀναγκαῖον εἶναι πρὸς ἀλλήλους λέγειν τε καὶ δοξάζειν πάντας τοὺς ὀρθῶς φιλομαθεῖς. ἢ οὐ δοκεῖ σοι οὕτως; ^67c ἀποδημία ἡ νῦν μοι προστεταγμένη μετὰ ἀγαθῆς ἐλπίδος γίγνεται καὶ ἄλλῳ ἀνδρὶ ὃς ἡγεῖταί οἱ παρεσκευάσθαι τὴν διάνοιαν ὥσπερ κεκαθαρμένην. πάνυ μὲν οὖν, ἔφη ὁ Σιμμίας . κάθαρσις δὲ εἶναι ἆρα οὐ τοῦτο συμβαίνει, ὅπερ πάλαι ἐν τῷ λόγῳ λέγεται, τὸ χωρίζειν ὅτι μάλιστα ἀπὸ τοῦ σώματος τὴν ψυχὴν καὶ ἐθίσαι αὐτὴν καθ’ αὑτὴν πανταχόθεν ἐκ τοῦ σώματος συναγείρεσθαί τε καὶ ἁθροίζεσθαι, καὶ οἰκεῖν κατὰ τὸ δυνατὸν καὶ ἐν τῷ νῦν παρόντι καὶ ἐν τῷ, ^67e παρασκευάζονθ’ ἑαυτὸν ἐν τῷ βίῳ ὅτι ἐγγυτάτω ὄντα τοῦ τεθνάναι οὕτω ζῆν, κἄπειθ’ ἥκοντος αὐτῷ τούτου ἀγανακτεῖν; /γελοῖον: πῶς δ’ οὔ; τῷ ὄντι ἄρα, ἔφη, ὦ Σιμμία, οἱ ὀρθῶς φιλοσοφοῦντες ἀποθνῄσκειν μελετῶσι, καὶ τὸ τεθνάναι ἥκιστα αὐτοῖς ἀνθρώπων φοβερόν. ἐκ τῶνδε δὲ σκόπει. ΦΑΙΔ. εἰ γὰρ διαβέβληνται μὲν πανταχῇ τῷ σώματι, αὐτὴν δὲ καθ’ αὑτὴν ἐπιθυμοῦσι τὴν ψυχὴν ἔχειν, τούτου δὲ γιγνομένου εἰ φοβοῖντο καὶ ἀγανακτοῖεν, οὐ πολλὴ ἂν ἀλογία εἴη, εἰ μὴ, ^69b καὶ τούτου μὲν πάντα καὶ μετὰ τούτου ὠνούμενά τε καὶ πιπρασκόμενα τῷ ὄντι ᾖ καὶ ἀνδρεία καὶ σωφροσύνη καὶ δικαιοσύνη καὶ συλλήβδην ἀληθὴς ἀρετή, μετὰ φρονήσεως, καὶ προσγιγνομένων καὶ ἀπογιγνομένων καὶ ἡδονῶν καὶ φόβων καὶ τῶν ἄλλων πάντων τῶν τοιούτων: χωριζόμενα δὲ φρονήσεως καὶ ἀλλαττόμενα ἀντὶ ἀλλήλων μὴ σκιαγραφία τις ᾖ ἡ τοιαύτη ἀρετὴ καὶ τῷ ὄντι ἀνδραποδώδης τε καὶ οὐδὲν ὑγιὲς οὐδ’ ἀληθὲς ἔχῃ, τὸ δ’ ἀληθὲς τῷ ὄντι ᾖ, ^69c κάθαρσίς τις τῶν τοιούτων πάντων καὶ ἡ σωφροσύνη καὶ ἡ δικαιοσύνη καὶ ἀνδρεία, καὶ αὐτὴ ἡ φρόνησις μὴ καθαρμός τις ᾖ. καὶ κινδυνεύουσι καὶ οἱ τὰς τελετὰς ἡμῖν οὗτοι καταστήσαντες οὐ φαῦλοί τινες εἶναι, ἀλλὰ τῷ ὄντι πάλαι αἰνίττεσθαι ὅτι ὃς ἂν ἀμύητος καὶ ἀτέλεστος εἰς Ἅιδου ἀφίκηται ἐν βορβόρῳ κείσεται, ὁ δὲ κεκαθαρμένος τε καὶ τετελεσμένος ἐκεῖσε ἀφικόμενος μετὰ θεῶν οἰκήσει. εἰσὶν γὰρ δή, ὥς φασιν οἱ περὶ τὰς τελετάς, ναρθηκοφόροι, ^69d μὲν πολλοί, βάκχοι δέ τε παῦροι: οὗτοι δ’ εἰσὶν κατὰ τὴν ἐμὴν δόξαν οὐκ ἄλλοι ἢ οἱ πεφιλοσοφηκότες ὀρθῶς. ὧν δὴ καὶ ἐγὼ κατά γε τὸ δυνατὸν οὐδὲν ἀπέλιπον ἐν τῷ βίῳ ἀλλὰ παντὶ τρόπῳ προυθυμήθην γενέσθαι: εἰ δ’ ὀρθῶς προυθυμήθην καί τι ἠνύσαμεν, ἐκεῖσε ἐλθόντες τὸ σαφὲς εἰσόμεθα, ἂν θεὸς ἐθέλῃ, ὀλίγον ὕστερον, ὡς ἐμοὶ δοκεῖ. ταῦτ’ οὖν ἐγώ, ἔφη, ὦ Σιμμία τε καὶ Κέβης, ἀπολογοῦμαι, ὡς εἰκότως ὑμᾶς τε ἀπολείπων καὶ τοὺς ἐνθάδε δεσπότας οὐ, ^80e ἄνθρωποι; πολλοῦ γε δεῖ, ὦ φίλε Κέβης τε καὶ Σιμμία, ἀλλὰ πολλῷ μᾶλλον ὧδ’ ἔχει: ἐὰν μὲν καθαρὰ ἀπαλλάττηται, μηδὲν τοῦ σώματος συνεφέλκουσα, ἅτε οὐδὲν κοινωνοῦσα αὐτῷ ἐν τῷ βίῳ ἑκοῦσα εἶναι, ἀλλὰ φεύγουσα αὐτὸ καὶ συνηθροισμένη αὐτὴ εἰς ἑαυτήν, ἅτε μελετῶσα ἀεὶ τοῦτο — τὸ δὲ οὐδὲν ἄλλο ἐστὶν ἢ ὀρθῶς φιλοσοφοῦσα καὶ τῷ ὄντι, ^81a τεθνάναι μελετῶσα ῥᾳδίως: ἢ οὐ τοῦτ’ ἂν εἴη μελέτη θανάτου; ΦΑΙΔ. παντάπασί γε. /οὐκοῦν οὕτω μὲν ἔχουσα εἰς τὸ ὅμοιον αὐτῇ τὸ ἀιδὲς ἀπέρχεται, τὸ θεῖόν τε καὶ ἀθάνατον καὶ φρόνιμον, οἷ ἀφικομένῃ ὑπάρχει αὐτῇ εὐδαίμονι εἶναι, πλάνης καὶ ἀνοίας καὶ φόβων καὶ ἀγρίων ἐρώτων καὶ τῶν ἄλλων κακῶν τῶν ἀνθρωπείων ἀπηλλαγμένῃ, ὥσπερ δὲ λέγεται κατὰ τῶν μεμυημένων, ὡς ἀληθῶς τὸν λοιπὸν χρόνον μετὰ θεῶν διάγουσα; οὕτω φῶμεν, ὦ Κέβης, ἢ ἄλλως; οὕτω νὴ Δία, ἔφη ὁ Κέβης . ^108a μὲν γὰρ ἁπλῆν οἶμόν φησιν εἰς Ἅιδου φέρειν, ἡ δ᾽ οὔτε ἁπλῆ οὔτε μία φαίνεταί μοι εἶναι. οὐδὲ γὰρ ἂν ἡγεμόνων ἔδει: οὐ γάρ πού τις ἂν διαμάρτοι οὐδαμόσε μιᾶς ὁδοῦ οὔσης. νῦν δὲ ἔοικε σχίσεις τε καὶ τριόδους πολλὰς ἔχειν: ἀπὸ τῶν θυσιῶν τε καὶ νομίμων τῶν ἐνθάδε τεκμαιρόμενος λέγω. ἡ μὲν οὖν κοσμία τε καὶ φρόνιμος ψυχὴ ἕπεταί τε καὶ οὐκ ἀγνοεῖ τὰ παρόντα: ἡ δ’ ἐπιθυμητικῶς τοῦ σώματος ἔχουσα, ὅπερ ἐν τῷ ἔμπροσθεν εἶπον, περὶ ἐκεῖνο πολὺν ^108b χρόνον ἐπτοημένη καὶ περὶ τὸν ὁρατὸν τόπον, πολλὰ ἀντιτείνασα καὶ πολλὰ παθοῦσα, βίᾳ καὶ μόγις ὑπὸ τοῦ προστεταγμένου δαίμονος οἴχεται ἀγομένη. ἀφικομένην δὲ ὅθιπερ αἱ ἄλλαι, τὴν μὲν ἀκάθαρτον καί τι πεποιηκυῖαν τοιοῦτον, ἢ φόνων ἀδίκων ἡμμένην ἢ ἄλλ’ ἄττα τοιαῦτα εἰργασμένην, ἃ τούτων ἀδελφά τε καὶ ἀδελφῶν ψυχῶν ἔργα τυγχάνει ὄντα, ταύτην μὲν ἅπας φεύγει τε καὶ ὑπεκτρέπεται καὶ οὔτε συνέμπορος οὔτε ἡγεμὼν ἐθέλει γίγνεσθαι, αὐτὴ,

^62b but perhaps there is some reason in it. Now the doctrine that is taught in secret about this matter, that we men are in a kind of prison and must not set ourselves free or run away, seems to me to be weighty and not easy to understand. But this at least, Cebes, I do believe is sound, that the gods are our guardians and that we men are one of the chattels of the gods. Do you not believe this? Yes, said Cebes,
^67a will be by itself apart from the body, but not before. And while we live, we shall, I think, be nearest to knowledge when we avoid, so far as possible, intercourse and communion with the body, except what is absolutely necessary, and are not filled with its nature, but keep ourselves pure from it until God himself sets us free. And in this way, freeing ourselves from the foolishness of the body and being pure, we shall, I think, be with the pure and shall know of ourselves all that is pure,—,
^67b and that is, perhaps, the truth. For it cannot be that the impure attain the pure. Such words as these, I think, Simmias, all who are rightly lovers of knowledge must say to each other and such must be their thoughts. Do you not agree? Most assuredly, Socrates. Then, said Socrates, if this is true, my friend, I have great hopes that when I reach the place to which I am going, I shall there, if anywhere, attain fully to that which has been my chief object in my past life, so that the journey which is now,
^67c imposed upon me is begun with good hope; and the like hope exists for every man who thinks that his mind has been purified and made ready. Certainly, said Simmias. And does not the purification consist in this which has been mentioned long ago in our discourse, in separating, so far as possible, the soul from the body and teaching the soul the habit of collecting and bringing itself together from all parts of the body, and living, so far as it can, both now,
^67e in a state of death as he could, should then be disturbed when death came to him. Would it not be absurd? of course. In fact, then, Simmias, said he, the true philosophers practice dying, and death is less terrible to them than to any other men. Consider it in this way. Phaedo. They are in every way hostile to the body and they desire to have the soul apart by itself alone. Would it not be very foolish if they should be frightened and troubled when this very thing happens, and if they should not be glad to go to the place where there is hope of attaining,
^69b must be exchanged and by means of and with which all these things are to be bought and sold, is in fact wisdom; and courage and self-restraint and justice and, in short, true virtue exist only with wisdom, whether pleasures and fears and other things of that sort are added or taken away. And virtue which consists in the exchange of such things for each other without wisdom, is but a painted imitation of virtue and is really slavish and has nothing healthy or true in it; but truth is in fact a purification,
^69c from all these things, and self-restraint and justice and courage and wisdom itself are a kind of purification. And I fancy that those men who established the mysteries were not unenlightened, but in reality had a hidden meaning when they said long ago that whoever goes uninitiated and unsanctified to the other world will lie in the mire, but he who arrives there initiated and purified will dwell with the gods. For as they say in the mysteries, the thyrsus-bearers are many, but the mystics few ;
^69d and these mystics are, I believe, those who have been true philosophers. And I in my life have, so far as I could, left nothing undone, and have striven in every way to make myself one of them. But whether I have striven aright and have met with success, I believe I shall know clearly, when I have arrived there, very soon, if it is God’s will. This then, Simmias and Cebes, is the defence I offer to show that it is reasonable for me not to be grieved or troubled at leaving you and the rulers I have here,
^80e Far from it, dear Cebes and Simmias, but the truth is much rather this—if it departs pure, dragging with it nothing of the body, because it never willingly associated with the body in life, but avoided it and gathered itself into itself alone, since this has always been its constant study—but this means nothing else than that it pursued philosophy rightly and,
^81a really practiced being in a state of death: or is not this the practice of death? Phaedo. By all means. Then if it is in such a condition, it goes away into that which is like itself, into the invisible, divine, immortal, and wise, and when it arrives there it is happy, freed from error and folly and fear and fierce loves and all the other human ills, and as the initiated say, lives in truth through all after time with the gods. Is this our belief, Cebes, or not? Assuredly, said Cebes. But, I think,
^108a for he says a simple path leads to the lower world, but I think the path is neither simple nor single, for if it were, there would be no need of guides, since no one could miss the way to any place if there were only one road. But really there seem to be many forks of the road and many windings; this I infer from the rites and ceremonies practiced here on earth. Now the orderly and wise soul follows its guide and understands its circumstances; but the soul that is desirous of the body, as I said before, flits about it, and in the visible world for a long time,
^108b and after much resistance and many sufferings is led away with violence and with difficulty by its appointed genius. And when it arrives at the place where the other souls are, the soul which is impure and has done wrong, by committing wicked murders or other deeds akin to those and the works of kindred souls, is avoided and shunned by all, and no one is willing to be its companion or its guide,

^244e ἀπαλλαγὴν ηὕρετο, καταφυγοῦσα πρὸς θεῶν εὐχάς τε καὶ λατρείας, ὅθεν δὴ καθαρμῶν τε καὶ τελετῶν τυχοῦσα ἐξάντη ἐποίησε τὸν ἑαυτῆς ἔχοντα πρός τε τὸν παρόντα καὶ τὸν ἔπειτα χρόνον, λύσιν τῷ ὀρθῶς μανέντι τε καὶ κατασχομένῳ, ^246a κινοῦν ἢ ψυχήν, ἐξ ἀνάγκης ἀγένητόν τε καὶ ἀθάνατον ψυχὴ ἂν εἴη. ^247a κατὰ ἕνδεκα μέρη κεκοσμημένη. μένει γὰρ Ἑστία ἐν θεῶν οἴκῳ μόνη· τῶν δὲ ἄλλων ὅσοι ἐν τῷ τῶν δώδεκα ἀριθμῷ τεταγμένοι θεοὶ ἄρχοντες ἡγοῦνται κατὰ τάξιν ἣν ἕκαστος ἐτάχθη. πολλαὶ μὲν οὖν καὶ μακάριαι θέαι τε καὶ διέξοδοι ἐντὸς οὐρανοῦ, ἃς θεῶν γένος εὐδαιμόνων ἐπιστρέφεται πράττων ἕκαστος αὐτῶν τὸ αὑτοῦ, ἕπεται δὲ ὁ ἀεὶ ἐθέλων τε καὶ δυνάμενος· φθόνος γὰρ ἔξω θείου χοροῦ ἵσταται. ὅταν δὲ δὴ πρὸς δαῖτα καὶ ἐπὶ θοίνην ἴωσιν, ἄκραν ἐπὶ τὴν, ^248b πρὸ τῆς ἑτέρας πειρωμένη γενέσθαι. θόρυβος οὖν καὶ ἅμιλλα καὶ ἱδρὼς ἔσχατος γίγνεται, οὗ δὴ κακίᾳ ἡνιόχων πολλαὶ μὲν χωλεύονται, πολλαὶ δὲ πολλὰ πτερὰ θραύονται· πᾶσαι δὲ πολὺν ἔχουσαι πόνον ἀτελεῖς τῆς τοῦ ὄντος θέας ἀπέρχονται, καὶ ἀπελθοῦσαι τροφῇ δοξαστῇ χρῶνται. οὗ δʼ ἕνεχʼ ἡ πολλὴ σπουδὴ τὸ ἀληθείας ἰδεῖν πεδίον οὗ ἐστιν, ἥ τε δὴ προσήκουσα ψυχῆς τῷ ἀρίστῳ νομὴ ἐκ τοῦ ἐκεῖ, ^248c λειμῶνος τυγχάνει οὖσα, ἥ τε τοῦ πτεροῦ φύσις, ᾧ ψυχὴ κουφίζεται, τούτῳ τρέφεται. θεσμός τε Ἀδραστείας ὅδε. ἥτις ἂν ψυχὴ θεῷ συνοπαδὸς γενομένη κατίδῃ τι τῶν ἀληθῶν, μέχρι τε τῆς ἑτέρας περιόδου εἶναι ἀπήμονα, κἂν ἀεὶ τοῦτο δύνηται ποιεῖν, ἀεὶ ἀβλαβῆ εἶναι· ὅταν δὲ ἀδυνατήσασα ἐπισπέσθαι μὴ ἴδῃ, καί τινι συντυχίᾳ χρησαμένη λήθης τε καὶ κακίας πλησθεῖσα βαρυνθῇ, βαρυνθεῖσα δὲ πτερορρυήσῃ τε καὶ ἐπὶ τὴν γῆν πέσῃ, τότε νόμος ταύτην, ^249c εἰς ἓν λογισμῷ συναιρούμενον· τοῦτο δʼ ἐστὶν ἀνάμνησις ἐκείνων ἅ ποτʼ εἶδεν ἡμῶν ἡ ψυχὴ συμπορευθεῖσα θεῷ καὶ ὑπεριδοῦσα ἃ νῦν εἶναί φαμεν, καὶ ἀνακύψασα εἰς τὸ ὂν ὄντως. διὸ δὴ δικαίως μόνη πτεροῦται ἡ τοῦ φιλοσόφου διάνοια· πρὸς γὰρ ἐκείνοις ἀεί ἐστιν μνήμῃ κατὰ δύναμιν, πρὸς οἷσπερ θεὸς ὢν θεῖός ἐστιν. τοῖς δὲ δὴ τοιούτοις ἀνὴρ ὑπομνήμασιν ὀρθῶς χρώμενος, τελέους ἀεὶ τελετὰς τελούμενος, τέλεος ὄντως μόνος γίγνεται· ἐξιστάμενος δὲ τῶν, ^249d ἀνθρωπίνων σπουδασμάτων καὶ πρὸς τῷ θείῳ γιγνόμενος, νουθετεῖται μὲν ὑπὸ τῶν πολλῶν ὡς παρακινῶν, ἐνθουσιάζων δὲ λέληθεν τοὺς πολλούς. ^250b διὰ τὸ μὴ ἱκανῶς διαισθάνεσθαι. δικαιοσύνης μὲν οὖν καὶ σωφροσύνης καὶ ὅσα ἄλλα τίμια ψυχαῖς οὐκ ἔνεστι φέγγος οὐδὲν ἐν τοῖς τῇδε ὁμοιώμασιν, ἀλλὰ διʼ ἀμυδρῶν ὀργάνων μόγις αὐτῶν καὶ ὀλίγοι ἐπὶ τὰς εἰκόνας ἰόντες θεῶνται τὸ τοῦ εἰκασθέντος γένος· κάλλος δὲ τότʼ ἦν ἰδεῖν λαμπρόν, ὅτε σὺν εὐδαίμονι χορῷ μακαρίαν ὄψιν τε καὶ θέαν, ἑπόμενοι μετὰ μὲν Διὸς ἡμεῖς, ἄλλοι δὲ μετʼ ἄλλου θεῶν, εἶδόν τε καὶ ἐτελοῦντο τῶν τελετῶν ἣν θέμις λέγειν, ^250c μακαριωτάτην, ἣν ὠργιάζομεν ὁλόκληροι μὲν αὐτοὶ ὄντες καὶ ἀπαθεῖς κακῶν ὅσα ἡμᾶς ἐν ὑστέρῳ χρόνῳ ὑπέμενεν, ὁλόκληρα δὲ καὶ ἁπλᾶ καὶ ἀτρεμῆ καὶ εὐδαίμονα φάσματα μυούμενοί τε καὶ ἐποπτεύοντες ἐν αὐγῇ καθαρᾷ, καθαροὶ ὄντες καὶ ἀσήμαντοι τούτου ὃ νῦν δὴ σῶμα περιφέροντες ὀνομάζομεν, ὀστρέου τρόπον δεδεσμευμένοι. ^251a οὐδʼ αἰσχύνεται παρὰ φύσιν ἡδονὴν διώκων· ὁ δὲ ἀρτιτελής, ὁ τῶν τότε πολυθεάμων, ὅταν θεοειδὲς πρόσωπον ἴδῃ κάλλος εὖ μεμιμημένον ἤ τινα σώματος ἰδέαν, πρῶτον μὲν ἔφριξε καί τι τῶν τότε ὑπῆλθεν αὐτὸν δειμάτων, εἶτα προσορῶν ὡς θεὸν σέβεται, καὶ εἰ μὴ ἐδεδίει τὴν τῆς σφόδρα μανίας δόξαν, θύοι ἂν ὡς ἀγάλματι καὶ θεῷ τοῖς παιδικοῖς. ἰδόντα δʼ αὐτὸν οἷον ἐκ τῆς φρίκης μεταβολή τε, ^254b ἀγανακτοῦντε, ὡς δεινὰ καὶ παράνομα ἀναγκαζομένω· τελευτῶντε δέ, ὅταν μηδὲν ᾖ πέρας κακοῦ, πορεύεσθον ἀγομένω, εἴξαντε καὶ ὁμολογήσαντε ποιήσειν τὸ κελευόμενον. καὶ πρὸς αὐτῷ τʼ ἐγένοντο καὶ εἶδον τὴν ὄψιν τὴν τῶν παιδικῶν ἀστράπτουσαν. ἰδόντος δὲ τοῦ ἡνιόχου ἡ μνήμη πρὸς τὴν τοῦ κάλλους φύσιν ἠνέχθη, καὶ πάλιν εἶδεν αὐτὴν μετὰ σωφροσύνης ἐν ἁγνῷ βάθρῳ βεβῶσαν· ἰδοῦσα δὲ ἔδεισέ τε καὶ σεφθεῖσα ἀνέπεσεν ὑπτία, καὶ ἅμα ἠναγκάσθη εἰς, ^265b ΦΑΙ. πάνυ γε. ΣΩ. τῆς δὲ θείας τεττάρων θεῶν τέτταρα μέρη διελόμενοι, μαντικὴν μὲν ἐπίπνοιαν Ἀπόλλωνος θέντες, Διονύσου δὲ τελεστικήν, Μουσῶν δʼ αὖ ποιητικήν, τετάρτην δὲ ἀφροδίτης καὶ Ἔρωτος, ἐρωτικὴν μανίαν ἐφήσαμέν τε ἀρίστην εἶναι, καὶ οὐκ οἶδʼ ὅπῃ τὸ ἐρωτικὸν πάθος ἀπεικάζοντες, ἴσως μὲν ἀληθοῦς τινος ἐφαπτόμενοι, τάχα δʼ ἂν καὶ ἄλλοσε παραφερόμενοι, κεράσαντες οὐ παντάπασιν ἀπίθανον λόγον,

^244e has entered in and by oracular power has found a way of release for those in need, taking refuge in prayers and the service of the gods, and so, by purifications and sacred rites, he who has this madness is made safe for the present and the after time, and for him who is rightly possessed of madness a release from present,
^246a that that which moves itself is nothing else than the soul, — then the soul would necessarily be ungenerated and immortal. Concerning the immortality of the soul this is enough; but about its form we must speak in the following manner. To tell what it really is would be a matter for utterly superhuman and long discourse, but it is within human power to describe it briefly in a figure; let us therefore speak in that way. We will liken the soul to the composite nature of a pair of winged horses and a charioteer. Now the horses and charioteers of the gods are all good and of good descent, but those of other races are mixed; and first the charioteer of the human soul drives a pair, and secondly one of the horses is noble and of noble breed, but the other quite the opposite in breed and character. Therefore in our case the driving is necessarily difficult and troublesome. Now we must try to tell why a living being is called mortal or immortal. Soul, considered collectively, has the care of all that which is soulless, and it traverses the whole heaven, appearing sometimes in one form and sometimes in another; now when it is perfect and fully winged, it mounts upward and governs the whole world; but the soul which has lost its wings is borne along until it gets hold of something solid, when it settles down, taking upon itself an earthly body, which seems to be self-moving, because of the power of the soul within it; and the whole, compounded of soul and body, is called a living being, and is further designated as mortal. It is not immortal by any reasonable supposition, but we, though we have never seen or rightly conceived a god, imagine an immortal being which has both a soul and a body which are united for all time. Let that, however, and our words concerning it, be as is pleasing to God; we will now consider the reason why the soul loses its wings. It is something like this. The natural function of the wing is to soar upwards and carry that which is heavy up to the place where dwells the race of the gods. More than any other thing that pertains to the body it partakes of the nature of the divine. But the divine is beauty, wisdom, goodness, and all such qualities; by these then the wings of the soul are nourished and grow, but by the opposite qualities, such as vileness and evil, they are wasted away and destroyed. Now the great leader in heaven, Zeus, driving a winged chariot, goes first, arranging all things and caring for all things.
^247a He is followed by an army of gods and spirits, arrayed in eleven squadrons; Hestia alone remains in the house of the gods. of the rest, those who are included among the twelve great gods and are accounted leaders, are assigned each to his place in the army. There are many blessed sights and many ways hither and thither within the heaven, along which the blessed gods go to and fro attending each to his own duties; and whoever wishes, and is able, follows, for jealousy is excluded from the celestial band. But when they go to a feast and a banquet, they proceed steeply upward to the top of the vault of heaven, where the chariots of the gods, whose well matched horses obey the rein, advance easily, but the others with difficulty; for the horse of evil nature weighs the chariot down, making it heavy and pulling toward the earth the charioteer whose horse is not well trained. There the utmost toil and struggle await the soul. For those that are called immortal, when they reach the top, pass outside and take their place on the outer surface of the heaven, and when they have taken their stand, the revolution carries them round and they behold the things outside of the heaven. But the region above the heaven was never worthily sung by any earthly poet, nor will it ever be. It is, however, as I shall tell; for I must dare to speak the truth, especially as truth is my theme. For the colorless, formless, and intangible truly existing essence, with which all true knowledge is concerned, holds this region and is visible only to the mind, the pilot of the soul. Now the divine intelligence, since it is nurtured on mind and pure knowledge, and the intelligence of every soul which is capable of receiving that which befits it, rejoices in seeing reality for a space of time and by gazing upon truth is nourished and made happy until the revolution brings it again to the same place. In the revolution it beholds absolute justice, temperance, and knowledge, not such knowledge as has a beginning and varies as it is associated with one or another of the things we call realities, but that which abides in the real eternal absolute; and in the same way it beholds and feeds upon the other eternal verities, after which, passing down again within the heaven, it goes home, and there the charioteer puts up the horses at the manger and feeds them with ambrosia and then gives them nectar to drink. Such is the life of the gods; but of the other souls,
^248b trampling upon and colliding with one another, each striving to pass its neighbor. So there is the greatest confusion and sweat of rivalry, wherein many are lamed, and many wings are broken through the incompetence of the drivers; and after much toil they all go away without gaining a view of reality, and when they have gone away they feed upon opinion. But the reason of the great eagerness to see where the plain of truth is, lies in the fact that the fitting pasturage for the best part of the soul is in the meadow there, and the wing,
^248c on which the soul is raised up is nourished by this. And this is a law of Destiny, that the soul which follows after God and obtains a view of any of the truths is free from harm until the next period, and if it can always attain this, is always unharmed; but when, through inability to follow, it fails to see, and through some mischance is filled with forgetfulness and evil and grows heavy, and when it has grown heavy, loses its wings and falls to the earth, then it is the law that this soul,
^249c by means of reason the many perceptions of the senses; and this is a recollection of those things which our soul once beheld, when it journeyed with God and, lifting its vision above the things which we now say exist, rose up into real being. And therefore it is just that the mind of the philosopher only has wings, for he is always, so far as he is able, in communion through memory with those things the communion with which causes God to be divine. Now a man who employs such memories rightly is always being initiated into perfect mysteries and he alone becomes truly perfect;
^249d but since he separates himself from human interests and turns his attention toward the divine, he is rebuked by the vulgar, who consider him mad and do not know that he is inspired. All my discourse so far has been about the fourth kind of madness, which causes him to be regarded as mad, who, when he sees the beauty on earth, remembering the true beauty, feels his wings growing and longs to stretch them for an upward flight, but cannot do so, and, like a bird, gazes upward and neglects the things below.
^250b Now in the earthly copies of justice and temperance and the other ideas which are precious to souls there is no light, but only a few, approaching the images through the darkling organs of sense, behold in them the nature of that which they imitate, and these few do this with difficulty. But at that former time they saw beauty shining in brightness, when, with a blessed company—we following in the train of Zeus, and others in that of some other god—they saw the blessed sight and vision and were initiated into that which is rightly called,
^250c the most blessed of mysteries, which we celebrated in a state of perfection, when we were without experience of the evils which awaited us in the time to come, being permitted as initiates to the sight of perfect and simple and calm and happy apparitions, which we saw in the pure light, being ourselves pure and not entombed in this which we carry about with us and call the body, in which we are imprisoned like an oyster in its shell. So much, then, in honor of memory, on account of which I have now spoken at some length, through yearning for the joys of that other time. But beauty,
^251a he makes licence his companion and is not afraid or ashamed to pursue pleasure in violation of nature. But he who is newly initiated, who beheld many of those realities, when he sees a godlike face or form which is a good image of beauty, shudders at first, and something of the old awe comes over him, then, as he gazes, he reveres the beautiful one as a god, and if he did not fear to be thought stark mad, he would offer sacrifice to his beloved as to an idol or a god. And as he looks upon him, a reaction from his shuddering comes over him, with sweat and unwonted heat; for as the effluence of beauty enters him through the eyes, he is warmed; the effluence moistens the germ of the feathers, and as he grows warm, the parts from which the feathers grow, which were before hard and choked, and prevented the feathers from sprouting, become soft, and as the nourishment streams upon him, the quills of the feathers swell and begin to grow from the roots over all the form of the soul; for it was once all feathered. Now in this process the whole soul throbs and palpitates, and as in those who are cutting teeth there is an irritation and discomfort in the gums, when the teeth begin to grow, just so the soul suffers when the growth of the feathers begins; it is feverish and is uncomfortable and itches when they begin to grow. Then when it gazes upon the beauty of the boy and receives the particles which flow thence to it (for which reason they are called yearning), it is moistened and warmed, ceases from its pain and is filled with joy; but when it is alone and grows dry, the mouths of the passages in which the feathers begin to grow become dry and close up, shutting in the sprouting feathers, and the sprouts within, shut in with the yearning, throb like pulsing arteries, and each sprout pricks the passage in which it is, so that the whole soul, stung in every part, rages with pain; and then again, remembering the beautiful one, it rejoices. So, because of these two mingled sensations, it is greatly troubled by its strange condition; it is perplexed and maddened, and in its madness it cannot sleep at night or stay in any one place by day, but it is filled with longing and hastens wherever it hopes to see the beautiful one. And when it sees him and is bathed with the waters of yearning, the passages that were sealed are opened, the soul has respite from the stings and is eased of its pain, and this pleasure,
^254b will not be forced to do terrible and unlawful deeds; but finally, as the trouble has no end, they go forward with him, yielding and agreeing to do his bidding. And they come to the beloved and behold his radiant face. And as the charioteer looks upon him, his memory is borne back to the true nature of beauty, and he sees it standing with modesty upon a pedestal of chastity, and when he sees this he is afraid and falls backward in reverence, and in falling he is forced to pull the rein,
^265b Phaedrus. Certainly. Socrates. And we made four divisions of the divine madness, ascribing them to four gods, saying that prophecy was inspired by Apollo, the mystic madness by Dionysus, the poetic by the Muses, and the madness of love, inspired by Aphrodite and Eros, we said was the best. We described the passion of love in some sort of figurative manner, expressing some truth, perhaps, and perhaps being led away in another direction, and after composing a somewhat,

, ^327a κατέβην χθὲς εἰς Πειραιᾶ μετὰ Γλαύκωνος τοῦ Ἀρίστωνος προσευξόμενός τε τῇ θεῷ καὶ ἅμα τὴν ἑορτὴν βουλόμενος θεάσασθαι τίνα τρόπον ποιήσουσιν ἅτε νῦν πρῶτον ἄγοντες. καλὴ μὲν οὖν μοι καὶ ἡ τῶν ἐπιχωρίων πομπὴ ἔδοξεν εἶναι, οὐ μέντοι ἧττον ἐφαίνετο πρέπειν ἣν οἱ Θρᾷκες ἔπεμπον. ^363c πυροὺς καὶ κριθάς, βρίθῃσι δὲ δένδρεα καρπῷ, τίκτῃ δʼ ἔμπεδα μῆλα, θάλασσα δὲ παρέχῃ ἰχθῦς. Hom. Od. 19.109 Μουσαῖος δὲ τούτων νεανικώτερα τἀγαθὰ καὶ ὁ ὑὸς αὐτοῦ παρὰ θεῶν διδόασιν τοῖς δικαίοις· εἰς Ἅιδου γὰρ ἀγαγόντες τῷ λόγῳ καὶ κατακλίναντες καὶ συμπόσιον τῶν ὁσίων κατασκευάσαντες ἐστεφανωμένους ποιοῦσιν τὸν ἅπαντα χρόνον, ^363d ἤδη διάγειν μεθύοντας, ἡγησάμενοι κάλλιστον ἀρετῆς μισθὸν μέθην αἰώνιον. οἱ δʼ ἔτι τούτων μακροτέρους ἀποτείνουσιν μισθοὺς παρὰ θεῶν· παῖδας γὰρ παίδων φασὶ καὶ γένος κατόπισθεν λείπεσθαι τοῦ ὁσίου καὶ εὐόρκου. ταῦτα δὴ καὶ ἄλλα τοιαῦτα ἐγκωμιάζουσιν δικαιοσύνην· τοὺς δὲ ἀνοσίους αὖ καὶ ἀδίκους εἰς πηλόν τινα κατορύττουσιν ἐν Ἅιδου καὶ κοσκίνῳ ὕδωρ ἀναγκάζουσι φέρειν, ἔτι τε ζῶντας, ^364e λοιβῇ τε κνίσῃ τε παρατρωπῶσʼ ἄνθρωποι λισσόμενοι, ὅτε κέν τις ὑπερβήῃ καὶ ἁμάρτῃ. Hom. Il. 9.497 βίβλων δὲ ὅμαδον παρέχονται Μουσαίου καὶ Ὀρφέως, Σελήνης τε καὶ Μουσῶν ἐκγόνων, ὥς φασι, καθʼ ἃς θυηπολοῦσιν, πείθοντες οὐ μόνον ἰδιώτας ἀλλὰ καὶ πόλεις, ὡς ἄρα λύσεις τε καὶ καθαρμοὶ ἀδικημάτων διὰ θυσιῶν καὶ, ^621b πάντων ἐπιλανθάνεσθαι. ἐπειδὴ δὲ κοιμηθῆναι καὶ μέσας νύκτας γενέσθαι, βροντήν τε καὶ σεισμὸν γενέσθαι, καὶ ἐντεῦθεν ἐξαπίνης ἄλλον ἄλλῃ φέρεσθαι ἄνω εἰς τὴν γένεσιν, ᾄττοντας ὥσπερ ἀστέρας. αὐτὸς δὲ τοῦ μὲν ὕδατος κωλυθῆναι πιεῖν· ὅπῃ μέντοι καὶ ὅπως εἰς τὸ σῶμα ἀφίκοιτο, οὐκ εἰδέναι, ἀλλʼ ἐξαίφνης ἀναβλέψας ἰδεῖν ἕωθεν αὑτὸν κείμενον ἐπὶ τῇ πυρᾷ.

^327a BOOK 1 SOCRATES: I went down yesterday to the Peiraeus with Glaucon, the son of Ariston, to pay my devotions to the Goddess Bendis, and also because I wished to see how they would conduct the festival since this was its inauguration. I thought the procession of the citizens very fine, but it was no better than the show, made by the marching of the Thracian contingent.
^354a “But furthermore, he who lives well is blessed and happy, and he who does not the contrary.”“of course.”“Then the just is happy and the unjust miserable.”“So be it,” he said. “But it surely does not pay to be miserable, but to be happy.”“of course not.”“Never, then, most worshipful Thrasymachus, can injustice be more profitable than justice.”“Let this complete your entertainment, Socrates, at the festival of Bendis.”“A feast furnished by you, Thrasymachus,” I said, “now that you have become gentle with me and are no longer angry. I have not dined well, however —,
^363c “Barley and wheat, and his trees are laden and weighted with fair fruits, Increase comes to his flocks and the ocean is teeming with fishes.” (Hom. Od. 19.109) And Musaeus and his son have a more excellent song than these of the blessings that the gods bestow on the righteous. For they conduct them to the house of Hades in their tale and arrange a symposium of the saints, where, reclined on couches crowned with wreaths, "
^363d they entertain the time henceforth with wine, as if the fairest meed of virtue were an everlasting drunk. And others extend still further the rewards of virtue from the gods. For they say that the childrens children of the pious and oath-keeping man and his race thereafter never fail. Such and such-like are their praises of justice. But the impious and the unjust they bury in mud in the house of Hades and compel them to fetch water in a sieve, and, while they still live,",
^364e “And incense and libation turn their wills Praying, whenever they have sinned and made transgression.” (Hom. Il. 9.497) And they produce a bushel of books of Musaeus and Orpheus, the offspring of the Moon and of the Muses, as they affirm, and these books they use in their ritual, and make not only ordinary men but states believe that there really are remissions of sins and purifications for deeds of injustice, by means of sacrifice and pleasant sport for the living,
^621b And after they had fallen asleep and it was the middle of the night, there was a sound of thunder and a quaking of the earth, and they were suddenly wafted thence, one this way, one that, upward to their birth like shooting stars. Er himself, he said, was not allowed to drink of the water, yet how and in what way he returned to the body he said he did not know, but suddenly recovering his sight he saw himself at dawn lying on the funeral pyre. — And so, Glaucon, the tale was saved, as the saying is, and was not lost.

^218b Ἐρυξιμάχους, Παυσανίας, Ἀριστοδήμους τε καὶ Ἀριστοφάνας· Σωκράτη δὲ αὐτὸν τί δεῖ λέγειν, καὶ ὅσοι ἄλλοι; πάντες γὰρ κεκοινωνήκατε τῆς φιλοσόφου μανίας τε καὶ βακχείας—διὸ πάντες ἀκούσεσθε· συγγνώσεσθε γὰρ τοῖς τε τότε πραχθεῖσι καὶ τοῖς νῦν λεγομένοις. οἱ δὲ οἰκέται, καὶ εἴ τις ἄλλος ἐστὶν βέβηλός τε καὶ ἄγροικος, πύλας πάνυ μεγάλας τοῖς ὠσὶν ἐπίθεσθε.

^218b a Pausanias, an Aristodemus, and an Aristophanes—I need not mention Socrates himself—and all the rest of them; every one of you has had his share of philosophic frenzy and transport, so all of you shall hear. You shall stand up alike for what then was done and for what now is spoken. But the domestics, and all else profane and clownish, must clap the heaviest of doors upon their ears.

ἐκεῖσε φεύγειν ὅτι τάχιστα. φυγὴ δὲ ὁμοίωσις θεῷ κατὰ τὸ δυνατόν· ὁμοίωσις δὲ δίκαιον καὶ ὅσιον μετὰ φρονήσεως γενέσθαι. ἀλλὰ γάρ, ὦ ἄριστε, οὐ πάνυ τι ῥᾴδιον πεῖσαι ὡς ἄρα οὐχ ὧν ἕνεκα οἱ πολλοί φασι δεῖν πονηρίαν μὲν φεύγειν, ἀρετὴν δὲ διώκειν, τούτων χάριν τὸ μὲν ἐπιτηδευτέον, τὸ δʼ οὔ, ἵνα δὴ μὴ κακὸς καὶ ἵνα ἀγαθὸς δοκῇ εἶναι· ταῦτα μὲν γάρ ἐστιν ὁ λεγόμενος γραῶν ὕθλος, ὡς ἐμοὶ φαίνεται· τὸ δὲ ἀληθὲς ὧδε λέγωμεν. θεὸς οὐδαμῇ

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⁵⁷¹ o that he may become the comfort of their age into eternity until they come to the deep hollows of the god below . And order him that no commissioners of games, nor he who is my destroyer, should make my arms a prize for the Greeks. No, you take this for my sake, Son, my broad shield from which you have your name.

¹⁵² let us make for ourselves forgetfulness after the recent wars, and visit all the temples of the gods with night-long dance and song. And may Bacchus, who shakes the earth of Thebes , rule our dancing! ¹⁵⁴ let us make for ourselves forgetfulness after the recent wars, and visit all the temples of the gods with night-long dance and song. And may Bacchus, who shakes the earth of Thebes , rule our dancing!
⁹⁵⁷ And Dryas’s son, the Edonian king swift to rage, was tamed in recompense for his frenzied insults, when, by the will of Dionysus, he was shut in a rocky prison. There the fierce and swelling force of his madness trickled away.
⁹⁶⁵ and he angered the Muses who love the flute.
¹¹²¹ in the valleys of Eleusinian Deo where all find welcome! O Bacchus, denizen of Thebes , the mother-city of your Bacchants, dweller by the wet stream of Ismenus on the soil
¹¹⁴⁶ O Leader of the chorus of the stars whose breath is fire, overseer of the chants in the night, son begotten of Zeus, ¹¹⁴⁸ O Leader of the chorus of the stars whose breath is fire, overseer of the chants in the night, son begotten of Zeus,

⁶⁸¹ And, fed on heavenly dew, the narcissus blooms day by day with its fair clusters; it is the ancient crown of the Great Goddesses.
¹⁶⁰⁶ and nothing that he required was still undone, then Zeus of the Underworld sent forth his thunder, and the maidens shuddered as they heard. They fell weeping at their father’s knees, and did not cease from beating their breast, and from wailing loud.

³⁸⁷ Creon the trustworthy, Creon, my old friend, has crept upon me by stealth, yearning to overthrow me, and has suborned such a scheming juggler as this, a tricky quack, who has eyes only for profit, but is blind in his art!

^3.104 τοῦ δ’ αὐτοῦ χειμῶνος καὶ Δῆλον ἐκάθηραν Ἀθηναῖοι κατὰ χρησμὸν δή τινα. ἐκάθηρε μὲν γὰρ καὶ Πεισίστρατος ὁ τύραννος πρότερον αὐτήν, οὐχ ἅπασαν, ἀλλ’ ὅσον ἀπὸ τοῦ ἱεροῦ ἐφεωρᾶτο τῆς νήσου: τότε δὲ πᾶσα ἐκαθάρθη τοιῷδε τρόπῳ. θῆκαι ὅσαι ἦσαν τῶν τεθνεώτων ἐν Δήλῳ, πάσας ἀνεῖλον, καὶ τὸ λοιπὸν προεῖπον μήτε ἐναποθνῄσκειν ἐν τῇ νήσῳ μήτε ἐντίκτειν, ἀλλ’ ἐς τὴν Ῥήνειαν διακομίζεσθαι. ἀπέχει δὲ ἡ Ῥήνεια τῆς Δήλου οὕτως ὀλίγον ὥστε Πολυκράτης ὁ Σαμίων τύραννος ἰσχύσας τινὰ χρόνον ναυτικῷ καὶ τῶν τε ἄλλων νήσων ἄρξας καὶ τὴν Ῥήνειαν ἑλὼν ἀνέθηκε τῷ Ἀπόλλωνι τῷ Δηλίῳ ἁλύσει δήσας πρὸς τὴν Δῆλον. καὶ τὴν πεντετηρίδα τότε πρῶτον μετὰ τὴν κάθαρσιν ἐποίησαν οἱ Ἀθηναῖοι τὰ Δήλια. ἦν δέ ποτε καὶ τὸ πάλαι μεγάλη ξύνοδος ἐς τὴν Δῆλον τῶν Ἰώνων τε καὶ περικτιόνων νησιωτῶν: ξύν τε γὰρ γυναιξὶ καὶ παισὶν ἐθεώρουν, ὥσπερ νῦν ἐς τὰ Ἐφέσια Ἴωνες, καὶ ἀγὼν ἐποιεῖτο αὐτόθι καὶ γυμνικὸς καὶ μουσικός, χορούς τε ἀνῆγον αἱ πόλεις. δηλοῖ δὲ μάλιστα Ὅμηρος ὅτι τοιαῦτα ἦν ἐν τοῖς ἔπεσι τοῖσδε, ἅ ἐστιν ἐκ προοιμίου Ἀπόλλωνος: 6.28 μηνύεται οὖν ἀπὸ μετοίκων τέ τινων καὶ ἀκολούθων περὶ μὲν τῶν Ἑρμῶν οὐδέν, ἄλλων δὲ ἀγαλμάτων περικοπαί τινες πρότερον ὑπὸ νεωτέρων μετὰ παιδιᾶς καὶ οἴνου γεγενημέναι, καὶ τὰ μυστήρια ἅμα ὡς ποιεῖται ἐν οἰκίαις ἐφ’ ὕβρει: ὧν καὶ τὸν Ἀλκιβιάδην ἐπῃτιῶντο. καὶ αὐτὰ ὑπολαμβάνοντες οἱ μάλιστα τῷ Ἀλκιβιάδῃ ἀχθόμενοι ἐμποδὼν ὄντι σφίσι μὴ αὐτοῖς τοῦ δήμου βεβαίως προεστάναι, καὶ νομίσαντες, εἰ αὐτὸν ἐξελάσειαν, πρῶτοι ἂν εἶναι, ἐμεγάλυνον καὶ ἐβόων ὡς ἐπὶ δήμου καταλύσει τά τε μυστικὰ καὶ ἡ τῶν Ἑρμῶν περικοπὴ γένοιτο καὶ οὐδὲν εἴη αὐτῶν ὅτι οὐ μετ’ ἐκείνου ἐπράχθη, ἐπιλέγοντες τεκμήρια τὴν ἄλλην αὐτοῦ ἐς τὰ ἐπιτηδεύματα οὐ δημοτικὴν παρανομίαν.

" ^3.104 The same winter the Athenians purified Delos, in compliance, it appears, with a certain oracle. It had been purified before by Pisistratus the tyrant; not indeed the whole island, but as much of it as could be seen from the temple. All of it was, however, now purified in the following way. All the sepulchres of those that had died in Delos were taken up, and for the future it was commanded that no one should be allowed either to die or to give birth to a child in the island; but that they should be carried over to Rhenea, which is so near to Delos that Polycrates, tyrant of Samos, having added Rhenea to his other island conquests during his period of naval ascendancy, dedicated it to the Delian Apollo by binding it to Delos with a chain. The Athenians, after the purification, celebrated, for the first time, the quinquennial festival of the Delian games. Once upon a time, indeed, there was a great assemblage of the Ionians and the neighboring islanders at Delos, who used to come to the festival, as the Ionians now do to that of Ephesus, and athletic and poetical contests took place there, and the cities brought choirs of dancers. Nothing can be clearer on this point than the following verses of Homer, taken from a hymn to Apollo:— Phoebus, whereer thou strayest, far or near, Delos was still of all thy haunts most dear. Thither the robed Ionians take their way With wife and child to keep thy holiday,— Invoke thy favour on each manly game, And dance and sing in honor of thy name. See HH Apoll. 146-50 That there was also a poetical contest in which the Ionians went to contend, again is shown by the following, taken from the same hymn. After celebrating the Delian dance of the women, he ends his song of praise with these verses, in which he also alludes to himself:— Well, may Apollo keep you all! and so, Sweethearts, good-bye—yet tell me not I go Out from your hearts; and if in after hours Some other wanderer in this world of ours Touch at your shores, and ask your maidens here Who sings the songs the sweetest to your ear, Think of me then, and answer with a smile, A blind old man of Chios rocky isle. See HH 3a.165-72 Homer thus attests that there was anciently a great assembly and festival at Delos . In later times, although the islanders and the Athenians continued to send the choirs of dancers with sacrifices, the contests and most of the ceremonies were abolished, probably through adversity, until the Athenians celebrated the games upon this occasion with the novelty of horse-races.",
^6.28 Information was given accordingly by some resident aliens and body servants, not about the Hermae but about some previous mutilations of other images perpetrated by young men in a drunken frolic, and of mock celebrations of the mysteries, averred to take place in private houses. Alcibiades being implicated in this charge, it was taken hold of by those who could least endure him, because he stood in the way of their obtaining the undisturbed direction of the people, and who thought that if he were once removed the first place would be theirs. These accordingly magnified the manner and loudly proclaimed that the affair of the mysteries and the mutilation of the Hermae were part and parcel of a scheme to overthrow the democracy, and that nothing of all this had been done without Alcibiades; the proofs alleged being the general and undemocratic license of his life and habits.

^1.2.13 ἐντεῦθεν δὲ ἐλαύνει σταθμοὺς δύο παρασάγγας δέκα εἰς Θύμβριον, πόλιν οἰκουμένην. ἐνταῦθα ἦν παρὰ τὴν ὁδὸν κρήνη ἡ Μίδου καλουμένη τοῦ Φρυγῶν βασιλέως, ἐφʼ ᾗ λέγεται Μίδας τὸν Σάτυρον θηρεῦσαι οἴνῳ κεράσας αὐτήν. ^5.3.5 Ξενοφῶν οὖν τὸ μὲν τοῦ Ἀπόλλωνος ἀνάθημα ποιησάμενος ἀνατίθησιν εἰς τὸν ἐν Δελφοῖς τῶν Ἀθηναίων θησαυρὸν καὶ ἐπέγραψε τό τε αὑτοῦ ὄνομα καὶ τὸ Προξένου, ὃς σὺν Κλεάρχῳ ἀπέθανεν· ξένος γὰρ ἦν αὐτοῦ. ^5.3.6 τὸ δὲ τῆς Ἀρτέμιδος τῆς Ἐφεσίας, ὅτʼ ἀπῄει σὺν Ἀγησιλάῳ ἐκ τῆς Ἀσίας τὴν εἰς Βοιωτοὺς ὁδόν, καταλείπει παρὰ Μεγαβύζῳ τῷ τῆς Ἀρτέμιδος νεωκόρῳ, ὅτι αὐτὸς κινδυνεύσων ἐδόκει ἰέναι, καὶ ἐπέστειλεν, ἢν μὲν αὐτὸς σωθῇ, αὑτῷ ἀποδοῦναι· ἢν δέ τι πάθῃ, ἀναθεῖναι ποιησάμενον τῇ Ἀρτέμιδι ὅ τι οἴοιτο χαριεῖσθαι τῇ θεῷ. ^5.3.9 ἐποίησε δὲ καὶ βωμὸν καὶ ναὸν ἀπὸ τοῦ ἱεροῦ ἀργυρίου, καὶ τὸ λοιπὸν δὲ ἀεὶ δεκατεύων τὰ ἐκ τοῦ ἀγροῦ ὡραῖα θυσίαν ἐποίει τῇ θεῷ, καὶ πάντες οἱ πολῖται καὶ οἱ πρόσχωροι ἄνδρες καὶ γυναῖκες μετεῖχον τῆς ἑορτῆς. παρεῖχε δὲ ἡ θεὸς τοῖς σκηνοῦσιν ἄλφιτα, ἄρτους, οἶνον, τραγήματα, καὶ τῶν θυομένων ἀπὸ τῆς ἱερᾶς νομῆς λάχος, καὶ τῶν θηρευομένων δέ. ^5.3.10 καὶ γὰρ θήραν ἐποιοῦντο εἰς τὴν ἑορτὴν οἵ τε Ξενοφῶντος παῖδες καὶ οἱ τῶν ἄλλων πολιτῶν, οἱ δὲ βουλόμενοι καὶ ἄνδρες ξυνεθήρων· καὶ ἡλίσκετο τὰ μὲν ἐξ αὐτοῦ τοῦ ἱεροῦ χώρου, τὰ δὲ καὶ ἐκ τῆς Φολόης, σύες καὶ δορκάδες καὶ ἔλαφοι. ^5.3.11 ἔστι δὲ ἡ χώρα ᾗ ἐκ Λακεδαίμονος εἰς Ὀλυμπίαν πορεύονται ὡς εἴκοσι στάδιοι ἀπὸ τοῦ ἐν Ὀλυμπίᾳ Διὸς ἱεροῦ. ἔνι δʼ ἐν τῷ ἱερῷ χώρῳ καὶ λειμὼν καὶ ὄρη δένδρων μεστά, ἱκανὰ σῦς καὶ αἶγας καὶ βοῦς τρέφειν καὶ ἵππους, ὥστε καὶ τὰ τῶν εἰς τὴν ἑορτὴν ἰόντων ὑποζύγια εὐωχεῖσθαι. ^5.3.12 περὶ δὲ αὐτὸν τὸν ναὸν ἄλσος ἡμέρων δένδρων ἐφυτεύθη ὅσα ἐστὶ τρωκτὰ ὡραῖα. ὁ δὲ ναὸς ὡς μικρὸς μεγάλῳ τῷ ἐν Ἐφέσῳ εἴκασται, καὶ τὸ ξόανον ἔοικεν ὡς κυπαρίττινον χρυσῷ ὄντι τῷ ἐν Ἐφέσῳ. ^5.3.13 καὶ στήλη ἕστηκε παρὰ τὸν ναὸν γράμματα ἔχουσα· ἱερὸς ὁ χῶρος τῆς Ἀρτέμιδος. τὸν ἔχοντα καὶ καρπούμενον τὴν μὲν δεκάτην καταθύειν ἑκάστου ἔτους. ἐκ δὲ τοῦ περιττοῦ τὸν ναὸν ἐπισκευάζειν. ἂν δὲ τις μὴ ποιῇ ταῦτα τῇ θεῷ μελήσει.

^1.2.13 Thence he marched two stages, ten parasangs, to the inhabited city of Thymbrium. There, alongside the road, was the so-called spring of Midas, the king of the Phrygians, at which Midas, according to the story, caught the satyr by mixing wine with the water of the spring. 14 Thence he marched two stages, ten parasangs, to Tyriaeum, an inhabited city. There he remained three days. And the Cilician queen, as the report ran, asked Cyrus to exhibit his army to her; such an exhibition was what he desired to make, and accordingly he held a review of the Greeks and the barbarians on the plain. 15 He ordered the Greeks to form their lines and take their positions just as they were accustomed to do for battle, each general marshalling his own men. So they formed the line four deep, Menon and his troops occupying the right wing, Clearchus and his troops the left, and the other generals the centre. 16 Cyrus inspected the barbarians first, and they marched past with their cavalry formed in troops and their infantry in companies; then he inspected the Greeks, driving past them in a chariot, the Cilician queen in a carriage. And the Greeks all had helmets of bronze, crimson tunics, and greaves, and carried their shields uncovered. 17 When he had driven past them all, he halted his chariot in front of the centre of the phalanx, and sending his interpreter Pigres to the generals of the Greeks, gave orders that the troops should advance arms and the phalanx move forward in a body. The generals transmitted these orders to the soldiers, and when the trumpet sounded, they advanced arms and charged. And then, as they went on faster and faster, at length with a shout the troops broke into a run of their own accord, in the direction of the camp. 18 As for the barbarians, they were terribly frightened; the Cilician queen took to flight in her carriage, and the people in the market left their wares behind and took to their heels; while the Greeks with a roar of laughter came up to their camp. Now the Cilician queen was filled with admiration at beholding the brilliant appearance and the order of the Greek army; and Cyrus was delighted to see the terror with which the Greeks inspired the barbarians.
^5.3.5 But you now do not wish to continue the march with me; so it seems that I must either desert you and continue to enjoy Cyru s’ friendship, or prove false to him and remain with you. Whether I shall be doing what is right, I know not, but at any rate I shall choose you and with you shall suffer whatever I must. And never shall any man say that I, after leading Greeks into the land of the barbarians, betrayed the Greeks and chose the friendship of the barbarians; ^5.3.6 nay, since you do not care to obey me, I shall follow with you and suffer whatever I must. For I consider that you are to me both fatherland and friends and allies; with you I think I shall be honoured wherever I may be, bereft of you I do not think I shall be able either to aid a friend or to ward off a foe. Be sure, therefore, that wherever you go, I shall go also.
^5.3.9 After this Clearchus gathered together his own soldiers, those who had come over to him, and any others who wanted to be present, and spoke as follows: Fellow-soldiers, it is clear that the relation of Cyrus to us is precisely the same as ours to him; that is, we are no longer his soldiers, since we decline to follow him, and likewise he is no longer our paymaster. ^5.3.10 I know, however, that he considers himself wronged by us. Therefore, although he keeps sending for me, I decline to go, chiefly, it is true, from a feeling of shame, because I am conscious that I have proved utterly false to him, but, besides that, from fear that he may seize me and inflict punishment upon me for the wrongs he thinks he has suffered at my hands. " ^5.3.11 The place is situated on the road which leads from Lacedaemon to Olympia, and is about twenty stadia from the temple of Zeus at Olympia. Within the sacred precinct there is meadowland and tree-covered hills, suited for the rearing of swine, goats, cattle and horses, so that even the draught animals which bring people to the festival have their feast also. 12 Immediately surrounding the temple is a grove of cultivated trees, producing all sorts of dessert fruits in their season. The temple itself is like the one at Ephesus, although small as compared with great, and the image of the goddess, although cypress wood as compared with gold, is like the Ephesian image. 13 Beside the temple stands a tablet with this inscription:The place is sacred to Artemis. He who holds it and enjoys its fruits must offer the tithe every year in sacrifice, and from the remainder must keep the temple in repair. If any one leaves these things undone, the goddess will look to it.", ^5.3.12 And remember that while this Cyrus is a valuable friend when he is your friend, he is a most dangerous foe when he is your enemy; furthermore, he has an armament—infantry and cavalry and fleet—which we all alike see and know about; for I take it that our camp is not very far away from him. It is time, then, to propose whatever plan any one of you deems best. With these words he ceased speaking. ^5.3.13 Thereupon various speakers arose, some of their own accord to express the opinions they held, but others at the instigation of Clearchus to make clear the difficulty of either remaining or departing without the consent of Cyrus .

^1.4.12 And when he found that the temper of the Athenians was kindly, that they had chosen him general, and that his friends were urging him by personal messages to return, he sailed in to Piraeus, arriving on the day when the city was celebrating the Plynteria When the clothing of the ancient wooden statue of Athena Polias was removed and washed ( πλύνειν ). and the statue of Athena was veiled from sight,—a circumstance which some people imagined was of ill omen, both for him and for the state; for on that day no Athenian would venture to engage in any serious business. ^1.4.13 When he sailed in, the common crowd of Piraeus and of the city gathered to his ships, filled with wonder and desiring to see the famous Alcibiades. Some of them said that he was the best of the citizens; that he alone was banished without just cause, but rather because he was plotted against by those who had less power than he and spoke less well and ordered their political doings with a view to their own private gain, whereas he was always 407 B.C. advancing the common weal, both by his own means and by the power of the state. ^1.4.14 At the time in question, In 415 B.C. just before the departure of Alcibiades with the Syracusan expedition. they said, he was willing to be brought to trial at once, when the charge had just been made that he had committed sacrilege against the Eleusinian Mysteries; his enemies, however, postponed the trial, which was obviously his right, and then, when he was absent, robbed him of his fatherland; ^1.4.15 thereafter, in his exile, helpless as a slave and in danger of his life every day, he was forced to pay court to those whom he hated most The Spartans and the Persians. ; and though he saw those who were dearest to him, his fellow-citizens and kinsmen and all Athens, making mistakes, he was debarred by his banishment from the opportunity of helping them. ^1.4.16 It was not the way, they said, of men such as he to desire revolution or a change in government; for under the democracy it had been his fortune to be not only superior to his contemporaries but also not inferior to his elders, while his enemies, on the other hand, were held in precisely the same low estimation after his banishment as before; later, however, when they had gained power, they had slain the best men, and since they alone were left, they were accepted by the citizens merely for the reason that better men were not available. ^1.4.17 Others, however, said that Alcibiades alone was responsible for their past troubles, and as for the ills which threatened to befall the state, he alone would probably prove to be the prime cause of them. ^1.4.18 Meanwhile Alcibiades, who had come to anchor close to the shore, did not at once disembark, through fear of his enemies; but mounting upon the deck of 407 B.C. his ship, he looked to see whether his friends were present. ^1.4.19 But when he sighted his cousin Euryptolemus, the son of Peisianax, and his other relatives and with them his friends, then he disembarked and went up to the city, accompanied by a party who were prepared to quell any attack that anyone might make upon him. ^1.4.20 And after he had spoken in his own defence before the Senate and the Assembly, saying that he had not committed sacrilege and that he had been unjustly treated, and after more of the same sort had been said, with no one speaking in opposition because the Assembly would not have tolerated it, he was proclaimed general-in-chief with absolute authority, the people thinking that he was the man to recover for the state its former power; then, as his first act, he led out all his troops and conducted by land the procession From Athens to the temple of Demeter at Eleusis. of the Eleusinian Mysteries, which the Athenians had been conducting by sea on account of the war;

^3.130 But did not the gods forewarn us, did they not admonish us, to be on our guard, all but speaking with human voice? No city have I ever seen offered more constant protection by the gods, but more inevitably ruined by certain of its politicians. Was not that portent sufficient which appeared at the Mysteries—the death of the celebrants? In view of this did not Ameiniades warn you to be on your guard, and to send messengers to Delphi to inquire of the god what was to he done? And did not Demosthenes oppose, and say that the Pythia had gone over to Philip? Boor that he was, gorged with his feast of indulgence from you!

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^18.259 On arriving at manhood you assisted your mother in her initiations, in her initiations: she was an expert in Bacchic or Sabazian rites imported from Phrygia . reading the service-book while she performed the ritual, and helping generally with the paraphernalia. At night it was your duty to mix the libations, to clothe the catechumens in fawn-skins, to wash their bodies, to scour them with the loam and the bran, and, when their lustration was duly performed, to set them on their legs, and give out the hymn: Here I leave my sins behind, Here the better way I find; and it was your pride that no one ever emitted that holy ululation so powerfully as yourself. I can well believe it! When you hear the stentorian tones of the orator, can you doubt that the ejaculations of the acolyte were simply magnificent?
^45.74 But for himself he has not scrupled to marry his mistress, and he dwells as husband with her who scattered the sweatmeats over him when he was bought as a slave, It was believed to be a good omen to scatter sweetmeats, nuts, etc. over the head of a newly purchased slave. See Aristoph. Pl. 768 nor to write a clause giving himself a marriage portion of five talents in addition to the large sums of which he became master, inasmuch as they were in the custody of my mother—for why do you suppose he wrote in the will the clause and all else which she has I give to Archippê ?—while he looks with indifference on my daughters, who are doomed through poverty to grow old in maidenhood with none to dower them.

¹⁶ The Superstitious Man, δεισιδαιμονίας (xxviii) Superstition would seem to be simply cowardice in regard to the supernatural. The Superstitious man is one who will wash his hands at a fountain, sprinkle himself from a temple-font, put a bit of laurel-leaf into his mouth, and so go about the day. If a weasel run across his path, he will not pursue his walk until someone else has traversed the road, or until he has thrown three stones across it. When he sees a serpent in his house, if it be the red snake, he will invoke Sabazius, — if the sacred snake, he will straightway place a shrine on the spot. He will pour oil from his flask on the smooth stones at the cross-roads, as he goes by, and will fall on his knees and worship them before he departs. If a mouse gnaws through a meal-bag, he will go to the expounder of sacred law and ask what is to be done; and, if the answer is, "give it to a cobbler to stitch up," he will disregard the counsel, and go his way, and expiate the omen by sacrifice. He is apt, also, to purify his house frequently, alleging that Hecate has been brought into it by spells; and, if an owl is startled by him in his walk, he will exclaim "Glory be to Athene!" before he proceeds. He will not tread upon a tombstone, or come near a dead body or a woman defiled by childbirth, saying that it is expedient for him not to be polluted. Also on the fourth and seventh days of each month he will order his servants to mull wine, and go out and buy myrtle-wreaths, frankincense, and smilax; and, on coming in, will spend the day in crowning the Hermaphrodites. When he has seen a vision, he will go to the interpreters of dreams, the seers, the augurs, to ask them to what god or goddess he ought to pray. Every month he will repair to the priests of the Orphic Mysteries, to partake in their rites, accompanied by his wife, or (if she is too busy) by his children and their nurse. He would seem, too, to be of those who are scrupulous in sprinkling themselves with sea-water; and, if ever he observes anyone feasting on the garlic at the cross-roads, he will go away, pour water over his head, and, summoning the priestesses, bid them carry a squill or a puppy around him for purification. And, if he sees a maniac or an epileptic man, he will shudder and spit into his bosom.

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^2.29 those who are registered are also to be branded on their bodies by fire with the ivy-leaf symbol of Dionysus, and they shall also be reduced to their former limited status."

^13.37 We have received the gold crown and the palm branch which you sent, and we are ready to make a general peace with you and to write to our officials to grant you release from tribute.

^12.8 When she came up from the spring she prayed the Lord God of Israel to direct her way for the raising up of her people.

^1.22.7 Consequently the Greeks too, inasmuch as they received from Egypt the celebrations of the orgies and the festivals connected with Dionysus, honour this member in both the mysteries and the initiatory rites and sacrifices of this god, giving it the name "phallus.",
^5.48.4 But Zeus desired that the other of his two sons might also attain to honour, and so he instructed him in the initiatory rite of the mysteries, which had existed on the island since ancient times but was at that time, so to speak, put in his hands; it is not lawful, however, for any but the initiated to hear about the mysteries.
^5.49.5 Now the details of the initiatory rite are guarded among the matters not to be divulged and are communicated to the initiates alone; but the fame has travelled wide of how these gods appear to mankind and bring unexpected aid to those initiates of theirs who call upon them in the midst of perils. <,
^5.75.4 As for Dionysus, the myths state that he discovered the vine and its cultivation, and also how to make wine and to store away many of the autumn fruits and thus to provide mankind with the use of them as food over a long time. This god was born in Crete, men say, of Zeus and Persephonê, and Orpheus has handed down the tradition in the initiatory rites that he was torn in pieces by the Titans. And the fact is that there have been several who bore the name Dionysus, regarding whom we have given a detailed account at greater length in connection with the more appropriate period of time.
^12.10.3 And shortly thereafter the city was moved to another site and received another name, its founders being Lampon and Xenocritus; the circumstances of its founding were as follows. The Sybarites who were driven a second time from their native city dispatched ambassadors to Greece, to the Lacedaemonians and Athenians, requesting that they assist their repatriation and take part in the settlement. ^12.10.4 Now the Lacedaemonians paid no attention to them, but the Athenians promised to join in the enterprise, and they manned ten ships and sent them to the Sybarites under the leadership of Lampon and Xenocritus; they further sent word to the several cities of the Peloponnesus, offering a share in the colony to anyone who wished to take part in it.

^2.6.1 When Romulus, therefore, upon the occasion mentioned had received the sanction of Heaven also, he called the people together in assembly; and having given them an account of these omens, he was chosen king by them and established it as a custom, to be observed by all his successors, that none of them should accept the office of king or any other magistracy until Heaven, too, had given its sanction. And this custom relating to the auspices long continued to be observed by the Romans, not only while the city was ruled by kings, but also, after the overthrow of the monarchy, in the elections of their consuls, praetors and other legal magistrates; <, " ^2.6.2 but it has fallen into disuse in our days except as a certain semblance of it remains merely for forms sake. For those who are about to assume the magistracies pass the night out of doors, and rising at break of day, offer certain prayers under the open sky; whereupon some of the augurs present, who are paid by the State, declare that a flash of lightning coming from the left has given them a sign, although there really has not been any. <"

insequens annus Sp. Postumium Albinum et Q. Marcium Philippum consules ab exercitu bellorumque et provinciarum cura ad intestinae coniurationis vindictam avertit. praetores provincias sortiti sunt T. Maenius urbanam, M. Licinius Lucullus inter cives et peregrinos, C. Aurelius Scaurus Sardiniam, P. Cornelius Sulla Siciliam, L. Quinctius Crispinus Hispaniam citeriorem, C. Calpurnius Piso Hispaniam ulteriorem. consulibus ambobus quaestio de clandestinis coniurationibus decreta est. Graecus ignobilis in Etruriam primum venit nulla cum arte earum, quas multas ad animorum corporumque cultum nobis eruditissima omnium gens invexit, sacrificulus et vates; nec is qui aperta religione, propalam et quaestum et disciplinam profitendo, animos errore imbueret, sed occultorum et nocturnorum antistes sacrorum. initia erant, quae primo paucis tradita sunt, deinde vulgari coepta sunt per viros mulieresque. additae voluptates religioni vini et epularum, quo plurium animi illicerentur. cum vinum animos incendissset, et nox et mixti feminis mares, aetatis tenerae maioribus, discrimen omne pudoris exstinxissent, corruptelae primum omnis generis fieri coeptae, cum ad id quisque, quo natura pronioris libidinis esset, paratam voluptatem haberet. nec unum genus noxae, stupra promiscua ingenuorum feminarumque erant, sed falsi testes, falsa signa testamentaque et indicia ex eadem officina exibant: venena indidem intestinaeque caedes, ita ut ne corpora quidem interdum ad sepulturam exstarent. multa dolo, pleraque per vim audebantur. occulebat vim quod prae ululatibus tympanorumque et cymbalorum strepitu nulla vox quiritantium inter stupra et caedes exaudiri poterat. huius mali labes ex Etruria Romam veluti contagione morbi penetravit. primo urbis magnitude magnitudo capacior patientiorque talium malorum ea celavit: tandem indicium hoc maxime modo ad Postumium consuler consulem pervenit. P. Aebutius, cuius pater publico equo stipendia fecerat, pupillus relictus, mortuis deinde tutoribus sub tutela Duroniae matris et vitrici T. Sempronii Rutili educatus fuerat. et mater dedita viro erat, et vitricus, quia tutelam ita gesserat, ut rationem reddere non posset, aut tolli pupillum aut obnoxium sibi vinculo aliquo fieri cupiebat. via una corruptelae Bacchanalia erant. mater adulescentem appellat: se pro aegro eo vovisse, ubi primum convaluisset, Bacchis eum se initiaturam; damnatam voti benignitate deum exsolvere id velle. decem dierum castimonia opus esse: decimo die cenatum, deinde pure lautum in sacrarium deducturam. scortum nobile libertina Hispala Faecenia, non digna quaestu, cui ancillula adsuerat, etiam postquam manumissa erat, eodem se genere tuebatur. huic consuetudo iuxta vicinitatem cum Aebutio fuit, minime adulescentis aut rei aut famae damnosa: ultro enim amatus appetitusque erat, et maligne omnia praebentibus suis meretriculae munificentia sustinebatur. quin eo processerat consuetudine capta, ut post patroni mortem, quia in nullius manu erat, tutore ab tribunis et praetore petito, cum testamentum faceret, unum Aebutium institueret heredem. haec amoris pignora cum essent, nee nec quicquam secretum alter ab altero haberent, per iocum adulescens vetat ear eam mirari, si per aliquot noctes secubuisset: religionis se causa, ut voto pro valetudine sua facto liberetur, Bacchis initiari velle. id ubi mulier audivit, perturbata “dii meliora!” inquit: mori et sibi et illi satius esse quam id faceret; et in caput eorum detestari minas periculaque, qui id suasissent. admiratus cum verba tur tum perturbationem tantam adulescens parcere exsecrationibus iubet: matrem id sibi adsentiente vitrico imperasse. “vitricus ergo” inquit “tuus — matrem enim insimulare forsitan fas non sit — pudicitiam famam spem vitamque tuam perditum ire hoc facto properat.” eo magis mirabundo quaerentique, quid rei esset, pacem veniamque precata deorum dearumque, si coacta caritate eius silenda enuntiasset, ancilliam ancillam se ait dominae comitem id sacrarium intrasse, liberam numquam eo accessisse. scire corruptelarum omnis generis ear eam officinam esse; et iam biennio constare neminem initiatum ibi maiorem annis viginti. ut quisque introductus sit, velut victimam tradi sacerdotibus. eos deducere in locum, qui circumsonet ululatibus cantuque symphoniae et cymbalorum et tympanorum pulsu, ne vox quiritantis, cum per vim stuprum inferatur, exaudiri possit. orare inde atque obsecrare, ut ear eam rem quocumque modo discuteret nec se eo praecipitaret, ubi omnia infanda patienda primum, deitlde deinde facienda essent. neque ante dimisit eum, quam fidem dedit adulescens ab his sacris se temperaturum. postquam domum venit, et mater mentionem intulit, quid eo die, quid deinceps ceteris, quae ad sacra pertinerent, faciendum esset, negat eorum se quicquam facturum, nec initiari sibi in animo esse. aderat sermoni vitricus. confestim mulier exclamat Hispalae concubitu calere eum decem noctes non posse; illius excetrae delenimentis et venenis imbutum nec parentis nec vitrici nec deorum verecundiam habere. iurgantes hinc mater, hinc vitricus cum quattuor eum servis domo exegerunt. adulescens inde ad Aebutiam se amitam contulit, causamque ei, cur esset a matre eiectus, narravit, deinde ex auctoritate eius postero die ad consulem Postumium arbitris remotis rem detulit. consul post diem tertium redire ad se iussum dimisit; ipse Sulpiciam gravem feminam, socrum suam, percunctatus est, ecquam anum Aebutiam ex Aventino nosset. cum ea nosse probam et antiqui moris feminam respondisset, opus esse sibi ea conventa dixit: mitteret nuntium ad eam, ut veniret. Aebutia accita ad Sulpiciam venit, et consul paulo post, velut forte intervenisset, sermonem de Aebutio fratris eius filio infert. lacrimae mulieri obortae, et miserari casum adulescentis coepit, qui spoliatus fortunis, a quibus minime oporteret, apud se tunc esset, eiectus a matre, quod probus adulescens — dii propitii essent — obscenis, ut fama esset, sacris initiari nollet. satis exploratum de Aebutio ratus consul non vanum auctorem esse, Aebutia dimissa socrum rogat, ut Hispalam indidem ex Aventino libertinam, non ignotam viciniae, arcesseret ad sese: eam quoque esse quae percunctari vellet. ad cuius nuntium perturbata Hispala, quod ad tam nobilem et gravem feminam ignara causae arcesseretur, postquam lictores in vestibulo turbamque consularem et consulem ipsum conspexit, prope exanimata est. in interiorem partem aedium abductam socru adhibita consul, si vera dicere inducere in animum posset, negat perturbari debere; fidem vel a Sulpicia, tali femina, vel ab se acciperet; expromeret sibi, quae in luco Stimulae Bacchanalibus in sacro nocturno solerent fieri. hoc ubi audivit, tantus pavor tremorque omnium membrorum mulierem cepit, ut diu hiscere non posset. tandem confirmata puellam admodum se ancillam initiatam cum domina ait: aliquot annis, ex quo manumissa sit, nihil quid ibi fiat scire. iam id ipsum consul laudare, quod initiatam se non infitiaretur: sed et cetera eadem fide expromeret. neganti ultra quicquam scire, non eandem dicere, si coarguatur ab alio, ac per se fatenti veniam aut gratiam fore; eum sibi omnia exposuisse, qui ab illa audisset. mulier haud dubie, id quod erat, Aebutium indicem arcani rata esse, ad pedes Sulpiciae procidit, et earn eam primo orare coepit, ex quo in promiscuo sacra sint et permixti viri feminis, et noctis licentia accesserit, nihil ibi facinoris, nihil flagitii praetermissum. plura virorum inter sese quam feminarum esse stupra. si qui minus patientes dedecoris sint et pigriores ad facinus, pro victimis immolari. nihil nefas ducere, hanc summam inter eos religionem esse. viros, velut mente capta, cum iactatione fanatica corporis vaticinari; matronas Baccharum habitu crinibus sparsis cum ardentibus facibus decurrere ad Tiberim, demissasque in aquam faces, quia vivum sulpur cum calce insit, integra flamma efferre. raptos a diis homines dici, quos machinae illigatos ex conspectu in abditos specus abripiant: eos esse, qui aut coniurare aut sociari facinoribus aut stuprum pati noluerint. multitudinem ingentem, alterum iam prope populum esse; in his nobiles quosdam viros feminasque. biennio proximo institutum esse, ne quis maior viginti annis initiaretur: captari aetates et erroris et stupri patientes. ne mulieris libertinae cum amatore sermonem in rem non seriam modo sed capitalem etiam verti vellet: se terrendi eius causa, non quod sciret quicquam, ea locutam esse. hic Postumius accensus ira turn tum quoque ait ear eam cum Aebutio se amatore cavillari credere, non in domo gravissimae feminae et cum consule loqui. et Sulpicia attollere paventem, simul illam adhortari, simul iram generi lenire. tandem confirmata, multum incusata perfidia Aebutii, qui optime de ipso meritae talem gratiam rettulisset, magnum sibi metum deorum, quorum occulta initia enuntiaret, maiorem multo dixit hominum esse qui se indicem manibus suis discerpturi essent. itaque hoc se Sulpiciam, hoc consulem orare, ut se extra Italiam aliquo ablegarent, ubi reliquum vitae degere tuto posset. bono animo esse iubere earn eam consul, et sibi curae fore dicere, ut Romae tuto habitaret.turn tum Hispala originem sacrorum expromit. primo sacrarium id feminarum fuisse, nec quemquam eo virum admitti solitum. tres in anno statos dies habuisse, quibus interdiu Bacchis initiarentur; sacerdotes in vice matronas creari solitas. Pacullam Anniam Campanam sacerdotem omnia, tamquam deum monitu, immutasse: nam et viros ear eam primam filios suos initiasse, Minium et Herennium Cerrinios; et nocturnum sacrum ex diurno, et pro tribus in anno diebus quinos singulis mensibus dies initiorum fecisse. peracto indicio advoluta rursus genibus preces easdem, ut se ablegaret, repetivit. triumviris capitalibus mandatum est, ut vigilias disponerent per urbem servarentque, ne qui nocturni coetus fierent, utque ab incendiis caveretur; adiutores triumviris quinqueviri uls uti cis Tiberim suae quisque regionis aedificiis praeessent. consul rogat socrum, ut aliquam partem aedium vacuam faceret, quo Hispala immigraret. cenaculum super aedes datum est, scalis ferentibus in publicum obseratis, aditu in aedes verso. res omnes Faeceniae Feceniae extemplo translatae et familia arcessita, et Aebutius migrare ad consulis clientem iussus. ita cum indices ambo in potestate essent, rem ad senatum Postumius defert, omnibus ordine expositis, quae delata primo, quae deinde ab se inquisita forent. patres pavor ingens cepit, cum publico nomine, ne quid eae coniurationes coetusque nocturni fraudis occultae aut periculi importarent, turn tum privatim suorum cuiusque vicem, ne quis adfinis ei noxae esset. censuit autem senatus gratias consuli agendas, quod eam rem et cum singulari cura et sine ullo tumultu investigasset. quaestionem deinde de Bacchanalibus sacrisque nocturnis extra ordinem consulibus mandant; indicibus Aebutio ac Faeceniae Feceniae ne fraudi ea res sit curare et alios indices praemiis invitare iubent; sacerdotes eorum sacrorum, seu viri seu feminae essent, non Romae modo sed per omnia fora et conciliabula conquiri, ut in consulum potestate essent; edici praeterea in urbe Roma et per totam Italiam edicta mitti, ne quis, qui Bacchis initiatus esset, coisse aut convenisse sacrorum causa velit, neu quid talis rei divinae fecisse. ante omnia ut quaestio de iis habeatur, qui coierint coniuraverintve, quo stuprum flagitiumve inferretur. haec senatus decrevit. consules aedilibus curulibus imperarunt, ut sacerdotes eius sacri omnes conquirerent, comprehensosque libero conclavi ad quaestionem servarent; aediles plebis viderent, ne qua sacra in operto fierent. ad haec officia dimissis magistratibus consules in rostra escenderunt, et contione advocata cum sollemne carmen precationis, quod praefari, priusquam populum adloquantur, magistratus solent, peregisset consul, ita coepit. nullas adhuc vires coniuratio, ceterum incrementum ingens virium habet, quod in dies plures fiunt. maiores vestri ne vos quidem, nisi cum aut vexillo in arce posito comitiorum causa exercitus eductus esset, aut plebi concilium tribuni edixissent, aut aliquis ex magistratibus ad contionem vocasset, forte temere coire voluerunt; et ubicumque multitudo esset, ibi et legitimum rectorem multitudinis censebant esse debere. quales primum nocturnos coetus, deinde promiscuos mulierum ac virorum esse creditis? si quibus aetatibus initientur mares sciatis, non misereat vos eorum solum, sed etiam pudeat. hoc sacramento initiatos iuvenes milites faciendos censetis, Quirites? his ex obsceno sacrario eductis arma committenda? hi cooperti stupris suis alienisque pro pudicitia coniugum ac liberorum vestrorum ferro decernent? “nulli umquam contioni, Quirites, tam non solum apta sed etiam necessaria haec sollemnis deorum comprecatio fuit, quae vos admoneret hos esse deos, quos colere venerari precarique maiores vestri instituissent, non illos, qui pravis et externis religionibus captas mentes velut furialibus stimulis ad omne scelus et ad omnem libidinem agerent. equidem nec quid taceam nec quatenus proloquar invenio. si aliquid ignorabitis, ne locum neglegentiae dem, si omnia nudavero, ne nimium terroris offundam vobis, vereor. quidquid dixero, minus quam pro atrocitate et magnitudine rei dictum scitote esse: ut ad cavendum satis sit, dabitur opera a nobis. Bacchanalia tota iam pridem Italia et nunc per urbem etiam multis locis esse, non fama solum accepisse vos sed crepitibus etiam ululatibusque nocturnis, qui persot tota urbe, certum habeo, ceterum quae ea res sit, ignorare: alios deorum aliquem cultum, alios concesssum concessum ludum et lasciviam credere esse, et qualecumque sit, ad paucos pertinere. quod ad multitudinem eorum attinet, si dixero multa milia hominum esse, ilico necesse est exterreamini, nisi adiunxero qui qualesque sint. primum igitur mulierum magna pars est, et is fons mali huiusce fuit; deinde simillimi feminis mares, stuprati et constupratores, fanatici, vigiliis, vino, strepitibus clamoribusque nocturnis attoniti. minus tamen esset, si flagitiis tantum effeminati forent — ipsorum id magna ex parte dedecus erat —, a facinoribus manus, mentem a fraudibus abstinuissent: haec vobis praedicenda ratus sum, ne qua superstitio agitaret animos vestros, cum demolientes nos Bacchanalia discutientesque nefarios coetus cerneretis. omnia diis propitiis volentibusque ea faciemus; qui quia suum numen sceleribus libidinibusque contaminari indigne ferebant, ex occultis ea tenebris in lucem extraxerunt, nec patefieri, ut impunita essent, sed ut vindicarentur et opprimerentur, voluerunt. senatus quaestionem extra ordinem de ea re mihi collegaeque meo mandavit. nos, quae ipsis nobis agenda sunt, impigre exsequemur; vigiliarum nocturnarum curam per urbem minoribus magistratibus mandavimus. vos quoque aequum est, quae vestra munia sunt, quo quisque loco positus erit, quod imperabitur, impigre praestare, et dare operam, ne quid fraude noxiorum periculi aut tumultus oriatur.” numquam tantum malum in re publica fuit, nec ad plures nec ad plura pertinens. quidquid his annis libidine, quidquid fraude, quidquid scelere peccatum est, ex illo uno sacrario scitote ortum esse. necdum omnia, in quae coniurarunt, edita facinora habent. adhuc privatis noxiis, quia nondum ad rem publicam opprimendam satis virium est, coniuratio sese impia tenet. crescit et serpit quotidie malum. iam maius est, quam ut capere id privata fortuna possit: ad summam rem publicam spectat. nisi praecavetis, Quirites, iam huic diurnae, legitime ab consule vocatae, par nocturna contio esse poterit. nunc illi vos singuli universos contiotes timent: iam ubi vos dilapsi domos et in rura vestra eritis, illi coierint, consultabunt de sua salute simul ac vestra pernicie: tum singulis vobis universi timendi erunt. optare igitur unusquisque vestrum debet, ut bona mens suis omnibus fuerit. si quem libido, si furor in ilium illum gurgitem abripuit, illorum eum, cum quibus in omne flagitium et facinus coniuravit, non suum iudicet esse. ne quis etiam errore labatur vestrum, Quirites, non sum securus. nihil enim in speciem fallacius est quam prava religio. ubi deorum numen praetenditur sceleribus, subit animum timor, ne fraudibus humanis vindicandis divini iuris aliquid immixtum violemus. hac vos religione innumerabilia decreta pontificum, senatus consulta, haruspicum denique responsa liberant. quotiens hoc patrum avorumque aetate negotium est magistratibus datum, uti sacra externa fieri vetarent, sacrificulos vatesque foro circo urbe prohiberent, vaticinos libros conquirerent comburerentque, omnem disciplinam sacrificandi praeterquam more Romano abolerent. iudicabant enim prudentissimi viri omnis divini humanique iuris nihil aeque dissolvendae religionis esse, quam ubi non patrio sed externo ritu sacrificaretur.

NA>

⁴⁸ Now I bid ye, initiated men, who are purified, as to your ears, to receive these things, as mysteries which are really sacred, in your inmost souls; and reveal them not to any one who is of the number of the uninitiated, but guard them as a sacred treasure, laying them up in your own hearts, not in a storehouse in which are gold and silver, perishable substances, but in that treasurehouse in which the most excellent of all the possessions in the world does lie, the knowledge namely of the great first Cause, and of virtue, and in the third place, of the generation of them both. And if ever you meet with any one who has been properly initiated, cling to that man affectionately and adhere to him, that if he has learnt any more recent mystery he may not conceal it from you before you have learnt to comprehend it thoroughly.

^3.4 But though I groan at my fate, I still hold out and resist, retaining in my soul that desire of instruction which has been implanted in it from my earliest youth, and this desire taking pity and compassion on me continually raises me up and alleviates my sorrow. And it is through this fondness for learning that I at times lift up my head, and with the eyes of my soul, which are indeed dim (for the mist of affairs, wholly inconsistent with their proper objects, has overshadowed their acute clear-sightedne

²⁶ Therefore they always retain an imperishable recollection of God, so that not even in their dreams is any other object ever presented to their eyes except the beauty of the divine virtues and of the divine powers. Therefore many persons speak in their sleep, divulging and publishing the celebrated doctrines of the sacred philosophy.

²⁹ But the men of Alexandria being ready to burst with envy and ill-will (for the Egyptian disposition is by nature a most jealous and envious one and inclined to look on the good fortune of others as adversity to itself), and being at the same time filled with an ancient and what I may in a manner call an innate enmity towards the Jews, were indigt at any ones becoming a king of the Jews, no less than if each individual among them had been deprived of an ancestral kingdom of his own inheritance."
³⁹ Then from the multitude of those who were standing around there arose a wonderful shout of men calling out Maris; and this is the name by which it is said that they call the kings among the Syrians; for they knew that Agrippa was by birth a Syrian, and also that he was possessed of a great district of Syria of which he was the sovereign; "

³³⁸ And he was intending to do this while on his voyage along the coast during the period which he had allotted for his sojourn in Egypt. For an indescribable desire occupied his mind to see Alexandria, to which he was eager to go with all imaginable haste, and when he had arrived there he intended to remain a considerable time, urging that the deification about which he was so anxious, might easily be originated and carried to a great height in that city above all others, and then that it would be a model to all other cities of the adoration to which he was entitled, inasmuch as it was the greatest of all the cities of the east, and built in the finest situation in the world. For all inferior men and nations are eager to imitate great men and great states.

⁷ 1. Now that I have described Iberia and the Celtic and Italian tribes, along with the islands near by, it will be next in order to speak of the remaining parts of Europe, dividing them in the approved manner. The remaining parts are: first, those towards the east, being those which are across the Rhenus and extend as far as the Tanais and the mouth of Lake Maeotis, and also all those regions lying between the Adrias and the regions on the left of the Pontic Sea that are shut off by the Ister and extend towards the south as far as Greece and the Propontis;5 for this river divides very nearly the whole of the aforesaid land into two parts. It is the largest of the European rivers, at the outset flowing towards the south and then turning straight from the west towards the east and the Pontus. It rises in the western limits of Germany, as also near the recess of the Adriatic (at a distance from it of about one thousand stadia), and comes to an end at the Pontus not very far from the outlets of the Tyras and the Borysthenes, bending from its easterly course approximately towards the north. Now the parts that are beyond the Rhenus and Celtica are to the north of the Ister; these are the territories of the Galatic and the Germanic tribes, extending as far as the Bastarnians and the Tyregetans and the River Borysthenes. And the territories of all the tribes between this river and the Tanais and the mouth of Lake Maeotis extend up into the interior as far as the ocean and are washed by the Pontic Sea. But both the Illyrian and the Thracian tribes, and all tribes of the Celtic or other peoples that are mingled with these, as far as Greece, are to the south of the Ister. But let me first describe the parts outside the Ister, for they are much simpler than those on the other side.2. Now the parts beyond the Rhenus, immediately after the country of the Celti, slope towards the east and are occupied by the Germans, who, though they vary slightly from the Celtic stock in that they are wilder, taller, and have yellower hair, are in all other respects similar, for in build, habits, and modes of life they are such as I have said the Celti are. And I also think that it was for this reason that the Romans assigned to them the name Germani, as though they wished to indicate thereby that they were genuine Galatae, for in the language of the Romans germani means genuine.3. The first parts of this country are those that are next to the Rhenus, beginning at its source and extending a far as its outlet; and this stretch of river-land taken as a whole is approximately the breadth of the country on its western side. Some of the tribes of this river-land were transferred by the Romans to Celtica, whereas the others anticipated the Romans by migrating deep into the country, for instance, the Marsi; and only a few people, including a part of the Sugambri, are left. After the people who live along the river come the other tribes that live between the Rhenus and the River Albis, and traverses no less territory than the former. Between the two are other navigable rivers also (among them the Amasias, on which Drusus won a naval victory over the Bructeri), which likewise flow from the south towards the north and the ocean; for the country is elevated towards the south and forms a mountain chain that connects with the Alps and extends towards the east as though it were a part of the Alps; and in truth some declare that they actually are a part of the Alps, both because of their aforesaid position and of the fact that they produce the same timber; however, the country in this region does not rise to a sufficient height for that. Here, too, is the Hercynian Forest, and also the tribes of the Suevi, some of which dwell inside the forest, as, for instance, the tribes of the Coldui, in whose territory is Boihaemum, the domain of Marabodus, the place whither he caused to migrate, not only several other peoples, but in particular the Marcomanni, his fellow-tribesmen; for after his return from Rome this man, who before had been only a private citizen, was placed in charge of the affairs of state, for, as a youth he had been at Rome and had enjoyed the favor of Augustus, and on his return he took the rulership and acquired, in addition to the peoples aforementioned, the Lugii (a large tribe), the Zumi, the Butones, the Mugilones, the Sibini, and also the Semnones, a large tribe of the Suevi themselves. However, while some of the tribes of the Suevi dwell inside the forest, as I was saying, others dwell outside of it, and have a common boundary with the Getae. Now as for the tribe of the Suevi, it is the largest, for it extends from the Rhenus to the Albis; and a part of them even dwell on the far side of the Albis, as, for instance, the Hermondori and the Langobardi; and at the present time these latter, at least, have, to the last man, been driven in flight out of their country into the land on the far side of the river. It is a common characteristic of all the peoples in this part of the world that they migrate with ease, because of the meagerness of their livelihood and because they do not till the soil or even store up food, but live in small huts that are merely temporary structures; and they live for the most part off their flocks, as the Nomads do, so that, in imitation of the Nomads, they load their household belongings on their wagons and with their beasts turn whithersoever they think best. But other German tribes are still more indigent. I mean the Cherusci, the Chatti, the Gamabrivii and the Chattuarii, and also, near the ocean, the Sugambri, the Chaubi, the Bructeri, and the Cimbri, and also the Cauci, the Caulci, the Campsiani, and several others. Both the Visurgis and the Lupias Rivers run in the same direction as the Amasias, the Lupias being about six hundred stadia distant from the Rhenus and flowing through the country of the Lesser Bructeri. Germany has also the Salas River; and it was between the Salas and the Rhenus that Drusus Germanicus, while he was successfully carrying on the war, came to his end. He had subjugated, not only most of the tribes, but also the islands along the coast, among which is Burchanis, which he took by siege.4. These tribes have become known through their wars with the Romans, in which they would either yield and then later revolt again, or else quit their settlements; and they would have been better known if Augustus had allowed his generals to cross the Albis in pursuit of those who emigrated thither. But as a matter of fact he supposed that he could conduct the war in hand more successfully if he should hold off from those outside the Albis, who were living in peace, and should not incite them to make common cause with the others in their enmity against him. It was the Sugambri, who live near the Rhenus, that began the war, Melo being their leader; and from that time on different peoples at different times would cause a breach, first growing powerful and then being put down, and then revolting again, betraying both the hostages they had given and their pledges of good faith. In dealing with these peoples distrust has been a great advantage, whereas those who have been trusted have done the greatest harm, as, for instance, the Cherusci and their subjects, in whose country three Roman legions, with their general Quintilius Varus, were destroyed by ambush in violation of the treaty. But they all paid the penalty, and afforded the younger Germanicus a most brilliant triumph — that triumph in which their most famous men and women were led captive, I mean Segimuntus, son of Segestes and chieftain of the Cherusci, and his sister Thusnelda, the wife of Armenius, the man who at the time of the violation of the treaty against Quintilius Varus was commander-in-chief of the Cheruscan army and even to this day is keeping up the war, and Thusneldas three-year-old son Thumelicus; and also Sesithacus, the son of Segimerus and chieftain of the Cherusci, and Rhamis, his wife, and a daughter of Ucromirus chieftain of the Chatti, and Deudorix, a Sugambrian, the son of Baetorix the brother of Melo. But Segestes, the father-in-law of Armenius, who even from the outset had opposed the purpose of Armenius, and, taking advantage of an opportune time, had deserted him, was present as a guest of honor at the triumph over his loved ones. And Libes too, a priest of the Chatti, marched in the procession, as also other captives from the plundered tribes — the Caulci, Campsani, Bructeri, Usipi, Cherusci, Chatti, Chattuarii, Landi, Tubattii. Now the Rhenus is about three thousand stadia distant from the Albis, if one had straight roads to travel on, but as it is one must go by a circuitous route, which winds through a marshy country and forests.5. The Hercynian Forest is not only rather dense, but also has large trees, and comprises a large circuit within regions that are fortified by nature; in the center of it, however, lies a country (of which I have already spoken) that is capable of affording an excellent livelihood. And near it are the sources of both the Ister and the Rhenus, as also the lake between the two sources, and the marshes into which the Rhenus spreads. The perimeter of the lake is more than three hundred stadia, while the passage across it is nearly two hundred. There is also an island in it which Tiberius used as a base of operations in his naval battle with the Vindelici. This lake is south of the sources of the Ister, as is also the Hercynian Forest, so that necessarily, in going from Celtica to the Hercynian Forest, one first crosses the lake and then the Ister, and from there on advances through more passable regions — plateaus — to the forest. Tiberius had proceeded only a days journey from the lake when he saw the sources of the Ister. The country of the Rhaeti adjoins the lake for only a short distance, whereas that of the Helvetii and the Vindelici, and also the desert of the Boii, adjoin the greater part of it. All the peoples as far as the Pannonii, but more especially the Helvetii and the Vindelici, inhabit plateaus. But the countries of the Rhaeti and the Norici extend as far as the passes over the Alps and verge toward Italy, a part thereof bordering on the country of the Insubri and a part on that of the Carni and the legions about Aquileia. And there is also another large forest, Gabreta; it is on this side of the territory of the Suevi, whereas the Hercynian Forest, which is also held by them, is on the far side.1. As for the Cimbri, some things that are told about them are incorrect and others are extremely improbable. For instance, one could not accept such a reason for their having become a wandering and piratical folk as this — that while they were dwelling on a Peninsula they were driven out of their habitations by a great flood-tide; for in fact they still hold the country which they held in earlier times; and they sent as a present to Augustus the most sacred kettle in their country, with a plea for his friendship and for an amnesty of their earlier offences, and when their petition was granted they set sail for home; and it is ridiculous to suppose that they departed from their homes because they were incensed on account of a phenomenon that is natural and eternal, occurring twice every day. And the assertion that an excessive flood-tide once occurred looks like a fabrication, for when the ocean is affected in this way it is subject to increases and diminutions, but these are regulated and periodical. And the man who said that the Cimbri took up arms against the flood-tides was not right, either; nor yet the statement that the Celti, as a training in the virtue of fearlessness, meekly abide the destruction of their homes by the tides and then rebuild them, and that they suffer a greater loss of life as the result of water than of war, as Ephorus says. Indeed, the regularity of the flood-tides and the fact that the part of the country subject to inundations was known should have precluded such absurdities; for since this phenomenon occurs twice every day, it is of course improbable that the Cimbri did not so much as once perceive that the reflux was natural and harmless, and that it occurred, not in their country alone, but in every country that was on the ocean. Neither is Cleitarchus right; for he says that the horsemen, on seeing the onset of the sea, rode away, and though in full flight came very near being cut off by the water. Now we know, in the first place, that the invasion of the tide does not rush on with such speed as that, but that the sea advances imperceptibly; and, secondly, that what takes place daily and is audible to all who are about to draw near it, even before they behold it, would not have been likely to prompt in them such terror that they would take to flight, as if it had occurred unexpectedly.2. Poseidonius is right in censuring the historians for these assertions, and his conjecture is not a bad one, that the Cimbri, being a piratical and wandering folk, made an expedition even as far as the region of Lake Maeotis, and that also the Cimmerian Bosporus was named after them, being equivalent to Cimbrian, the Greeks naming the Cimbri Cimmerii. And he goes off to say that in earlier times the Boii dwelt in the Hercynian Forest, and that the Cimbri made a sally against this place, but on being repulsed by the Boii, went down to the Ister and the country of the Scordiscan Galatae, then to the country of the Teuristae and Taurisci (these, too, Galatae), and then to the country of the Helvetii — men rich in gold but peaceable; however, when the Helvetii saw that the wealth which the Cimbri had got from their robberies surpassed that of their own country, they, and particularly their tribes of Tigyreni and of Toygeni, were so excited that they sallied forth with the Cimbri. All, however, were subdued by the Romans, both the Cimbri themselves and those who had joined their expeditions, in part after they had crossed the Alps into Italy and in part while still on the other side of the Alps.3. Writers report a custom of the Cimbri to this effect: Their wives, who would accompany them on their expeditions, were attended by priestesses who were seers; these were grey-haired, clad in white, with flaxen cloaks fastened on with clasps, girt with girdles of bronze, and bare-footed; now sword in hand these priestesses would meet with the prisoners of war throughout the camp, and having first crowned them with wreaths would lead them to a brazen vessel of about twenty amphorae; and they had a raised platform which the priestess would mount, and then, bending over the kettle, would cut the throat of each prisoner after he had been lifted up; and from the blood that poured forth into the vessel some of the priestesses would draw a prophecy, while still others would split open the body and from an inspection of the entrails would utter a prophecy of victory for their own people; and during the battles they would beat on the hides that were stretched over the wicker-bodies of the wagons and in this way produce an unearthly noise.4. of the Germans, as I have said, those towards the north extend along the ocean; and beginning at the outlets of the Rhenus, they are known as far as the Albis; and of these the best known are the Sugambri and the Cimbri; but those parts of the country beyond the Albis that are near the ocean are wholly unknown to us. For of the men of earlier times I know of no one who has made this voyage along the coast to the eastern parts that extend as far as the mouth of the Caspian Sea; and the Romans have not yet advanced into the parts that are beyond the Albis; and likewise no one has made the journey by land either. However, it is clear from the climata and the parallel distances that if one travels longitudinally towards the east, one encounters the regions that are about the Borysthenes and that are to the north of the Pontus; but what is beyond Germany and what beyond the countries which are next after Germany — whether one should say the Bastarnae, as most writers suspect, or say that others lie in between, either the Iazyges, or the Roxolani, or certain other of the wagon-dwellers — it is not easy to say; nor yet whether they extend as far as the ocean along its entire length, or whether any part is uninhabitable by reason of the cold or other cause, or whether even a different race of people, succeeding the Germans, is situated between the sea and the eastern Germans. And this same ignorance prevails also in regard to the rest of the peoples that come next in order on the north; for I know neither the Bastarnae, nor the Sauromatae, nor, in a word, any of the peoples who dwell above the Pontus, nor how far distant they are from the Atlantic Sea, nor whether their countries border upon it.1. Getae As for the southern part of Germany beyond the Albis, the portion which is just contiguous to that river is occupied by the Suevi; then immediately adjoining this is the land of the Getae, which, though narrow at first, stretching as it does along the Ister on its southern side and on the opposite side along the mountain-side of the Hercynian Forest (for the land of the Getae also embraces a part of the mountains), afterwards broadens out towards the north as far as the Tyregetae; but I cannot tell the precise boundaries. It is because of mens ignorance of these regions that any heed has been given to those who created the mythical Rhipaean Mountains and Hyperboreans, and also to all those false statements made by Pytheas the Massalian regarding the country along the ocean, wherein he uses as a screen his scientific knowledge of astronomy and mathematics. So then, those men should be disregarded; in fact, if even Sophocles, when in his role as a tragic poet he speaks of Oreithyia, tells how she was snatched up by Boreas and carried over the whole sea to the ends of the earth and to the sources of night and to the unfoldings of heaven and to the ancient garden of Phoebus, his story can have no bearing on the present inquiry, but should be disregarded, just as it is disregarded by Socrates in the Phaedrus. But let us confine our narrative to what we have learned from history, both ancient and modern.2. Now the Greeks used to suppose that the Getae were Thracians; and the Getae lived on either side the Ister, as did also the Mysi, these also being Thracians and identical with the people who are now called Moesi; from these Mysi sprang also the Mysi who now live between the Lydians and the Phrygians and Trojans. And the Phrygians themselves are Brigians, a Thracian tribe, as are also the Mygdonians, the Bebricians, the Medobithynians, the Bithynians, and the Thynians, and, I think, also the Mariandynians. These peoples, to be sure, have all utterly quitted Europe, but the Mysi have remained there. And Poseidonius seems to me to be correct in his conjecture that Homer designates the Mysi in Europe (I mean those in Thrace) when he says, But back he turned his shining eyes, and looked far away towards the land of the horsetending Thracians, and of the Mysi, hand-to-hand fighters for surely, if one should take Homer to mean the Mysi in Asia, the statement would not hang together. Indeed, when Zeus turns his eyes away from the Trojans towards the land of the Thracians, it would be the act of a man who confuses the continents and does not understand the poets phraseology to connect with Thrace the land of the Asiatic Mysi, who are not far away, but have a common boundary with the Troad and are situated behind it and on either side of it, and are separated from Thrace by the broad Hellespont; for back he turned generally means to the rear, and he who transfers his gaze from the Trojans to the people who are either in the rear of the Trojans or on their flanks, does indeed transfer his gaze rather far, but not at all to the rear. Again, the appended phrase is testimony to this very view, because the poet connected with the Mysi the Hippemolgi and Galactophagi and Abii, who are indeed the wagon-dwelling Scythians and Sarmatians. For at the present time these tribes, as well as the Bastarnian tribes, are mingled with the Thracians (more indeed with those outside the Ister, but also with those inside). And mingled with them are also the Celtic tribes — the Boii, the Scordisci, and the Taurisci. However, the Scordisci are by some called Scordistae; and the Taurisci are called also Ligurisci and Tauristae.3. Poseidonius goes on to say of the Mysians that in accordance with their religion they abstain from eating any living thing, and therefore from their flocks as well; and that they use as food honey and milk and cheese, living a peaceable life, and for this reason are called both god-fearing and capnobatae; and there are some of the Thracians who live apart from woman-kind; these are called Ctistae, and because of the honor in which they are held, have been dedicated to the gods and live with freedom from every fear; accordingly, Homer speaks collectively of all these peoples as proud Hippemolgi, Galactophagi and Abii, men most just, but he calls them Abii more especially for this reason, that they live apart from women, since he thinks that a life which is bereft of woman is only half-complete (just as he thinks the house of Protesilaus is only half complete, because it is so bereft); and he speaks of the Mysians as hand-to-hand fighters because they were indomitable, as is the case with all brave warriors; and Poseidonius adds that in the Thirteenth Book one should read Moesi, hand-to-hand fighters instead of Mysi, hand-to-hand fighters.4. However, it is perhaps superfluous to disturb the reading that has had approval for so many years; for it is much more credible that the people were called Mysi at first and that later their name was changed to what it is now. And as for the term Abii, one might interpret it as meaning those who are without hearth: and live on wagons quite as well as those who are bereft; for since, in general, injustices arise only in connection with contracts and a too high regard for property, so it is reasonable that those who, like the Abii, live cheaply, on slight resources, should have been called most just. In fact, the philosophers who put justice next to self-restraint strive above all things for frugality and personal independence; and consequently extreme self-restraint diverts some of them to the Cynical mode of life. But as for the statement that they live bereft of women, the poet suggests nothing of the sort, and particularly in the country of the Thracians and of those of their number who are Getae. And see the statement of Meder about them, which, as one may reasonably suppose, was not invented by him but taken from history: All the Thracians, and most of all we Getae (for I too boast that I am of this stock) are not very continent; and a little below he sets down the proofs of their incontinence in their relations with women: For every man of us marries ten or eleven women, and some, twelve or more; but if anyone meets death before he has married more than four or five, he is lamented among the people there as a wretch without bride and nuptial song. Indeed, these facts are confirmed by the other writers as well. Further, it is not reasonable to suppose that the same people regard as wretched a life without many women, and yet at the same time regard as pious and just a life that is wholly bereft of women. And of course to regard as both god-fearing and capnobatae those who are without women is very much opposed to the common notions on that subject; for all agree in regarding the women as the chief founders of religion, and it is the women who provoke the men to the more attentive worship of the gods, to festivals, and to supplications, and it is a rare thing for a man who lives by himself to be found addicted to these things. See again what the same poet says when he introduces as speaker the man who is vexed by the money spent by the women in connection with the sacrifices: The gods are the undoing of us, especially us married men, for we must always be celebrating some festival; and again when he introduces the Woman-hater, who complains about these very things: we used to sacrifice five times a day, and seven female attendants would beat the cymbals all round us, while others would cry out to the gods. So, then, the interpretation that the wifeless men of the Getae are in a special way reverential towards the gods is clearly contrary to reason, whereas the interpretation that zeal for religion is strong in this tribe, and that because of their reverence for the gods the people abstain from eating any living thing, is one which, both from what Poseidonius and from what the histories in general tell us, should not be disbelieved.5. In fact, it is said that a certain man of the Getae, Zamolxis by name, had been a slave to Pythagoras, and had learned some things about the heavenly bodies from him, as also certain other things from the Egyptians, for in his wanderings he had gone even as far as Egypt; and when he came on back to his home-land he was eagerly courted by the rulers and the people of the tribe, because he could make predictions from the celestial signs; and at last he persuaded the king to take him as a partner in the government, on the ground that he was competent to report the will of the gods; and although at the outset he was only made a priest of the god who was most honored in their country, yet afterwards he was even addressed as god, and having taken possession of a certain cavernous place that was inaccessible to anyone else he spent his life there, only rarely meeting with any people outside except the king and his own attendants; and the king cooperated with him, because he saw that the people paid much more attention to himself than before, in the belief that the decrees which he promulgated were in accordance with the counsel of the gods. This custom persisted even down to our own time, because some man of that character was always to be found, who, though in fact only a counsellor to the king, was called god among the Getae. And the people took up the notion that the mountain was sacred and they so call it, but its name is Cogaeonum, like that of the river which flows past it. So, too, at the time when Byrebistas, against whom already the Deified Caesar had prepared to make an expedition, was reigning over the Getae, the office in question was held by Decaeneus, and somehow or other the Pythagorean doctrine of abstention from eating any living thing still survived as taught by Zamolxis.6. Now although such difficulties as these might fairly be raised concerning what is found in the text of Homer about the Mysians and the proud Hippemolgi, yet what Apollodorus states in the preface to the Second Book of his work On Ships can by no means be asserted; for he approves the declaration of Eratosthenes, that although both Homer and the other early authors knew the Greek places, they were decidedly unacquainted with those that were far away, since they had no experience either in making long journeys by land or in making voyages by sea. And in support of this Apollodorus says that Homer calls Aulis rocky (and so it is), and Eteonus place of many ridges, and Thisbe haunt of doves, and Haliartus grassy, but, he says, neither Homer nor the others knew the places that were far away. At any rate, he says, although about forty rivers now into the Pontus, Homer mentions not a single one of those that are the most famous, as, for example, the Ister, the Tanais, the Borysthenes, the Hypanis, the Phasis, the Thermodon, the Halys; and, besides, he does not mention the Scythians, but invents certain proud Hippemolgi and Galactophagi and Abii; and as for the Paphlagonians of the interior, he reports what he has learned from those who have approached the regions afoot, but he is ignorant of the seaboard, and naturally so, for at that time this sea was not navigable, and was called Axine because of its wintry storms and the ferocity of the tribes that lived around it, and particularly the Scythians, in that they sacrificed strangers, ate their flesh, and used their skulls as drinking-cups; but later it was called Euxine, when the Ionians founded cities on the seaboard. And, likewise, Homer is also ignorant of the facts about Egypt and Libya, as, for example, about the risings of the Nile and the silting up of the sea, things which he nowhere mentions; neither does he mention the isthmus between the Erythraean Sea and the Egyptian Seas, nor the regions of Arabia and Ethiopia and the ocean, unless one should give heed to Zeno the philosopher when he writes, And I came to the Ethiopians and Sidonians and Arabians. 9 But this ignorance in Homers case is not amazing, for those who have lived later than he have been ignorant of many things and have invented marvellous tales: Hesiod, when he speaks of men who are half-dog, of long-headed men, and of Pygmies; and Alcman, when he speaks of web footed men; and Aeschylus, when he speaks of dog-headed men, of men with eyes in their breasts, and of one-eyed men (in his Prometheus it is said); and a host of other tales. From these men he proceeds against the historians who speak of the Rhipaean Mountains, and of Mt. Ogyium, and of the settlement of the Gorgons and Hesperides, and of the Land of Meropis in Theopompus, and the City of Cimmeris in Hecataeus, and the Land of Panchaea in Euhemerus, and in Aristotle the river-stones, which are formed of sand but are melted by the rains. And in Libya, Apollodorus continues, there is a City of Dionysus which it is impossible for the same man ever to find twice. He censures also those who speak of the Homeric wanderings of Odysseus as having been in the neighborhood of Sicily; for in that case, says he, one should go on and say that, although the wanderings took place there, the poet, for the sake of mythology, placed them out in Oceanus. And, he adds, the writers in general can be pardoned, but Callimachus cannot be pardoned at all, because he makes a pretence of being a scholar; for he calls Gaudos the Isle of Calypso and Corcyra Scheria. And others he charges with falsifying about Gerena, and Aeacesium, and Demus in Ithaca, and about Pelethronium in Pelion, and about Glaucopium in Athens. To these criticisms Apollodorus adds some petty ones of like sort and then stops, but he borrowed most of them from Eratosthenes, and as I have remarked before they are wrong. For while one must concede to Eratosthenes and Apollodorus that the later writers have shown themselves better acquainted with such matters than the men of early times, yet to proceed beyond all moderation as they do, and particularly in the case of Homer, is a thing for which, as it seems to me, one might justly rebuke them and make the reverse statement: that where they are ignorant themselves, there they reproach the poet with ignorance. However, what remains to be said on this subject meets with appropriate mention in my detailed descriptions of the several countries, as also in my general description.7. Just now I was discussing the Thracians, and the Mysians, hand-to-hand fighters, and the proud Hippemolgi, Galactophagi, and Abii, men most just, because I wished to make a comparison between the statements made by Poseidonius and myself and those made by the two men in question. Take first the fact that the argument which they have attempted is contrary to the proposition which they set out to prove; for although they set out to prove that the men of earlier times were more ignorant of regions remote from Greece than the men of more recent times, they showed the reverse, not only in regard to regions remote, but also in regard to places in Greece itself. However, as I was saying, let me put off everything else and look to what is now before me: they say that the poet through ignorance fails to mention the Scythians, or their savage dealings with strangers, in that they sacrifice them, eat their flesh, and use their skulls as drinking-cups, although it was on account of the Scythians that the Pontus was called Axine, but that he invents certain proud Hippemolgi, Galactophagi, and Abii, men most just — people that exist nowhere on earth, How, then, could they call the sea Axine if they did not know about the ferocity or about the people who were most ferocious? And these, of course, are the Scythians. And were the people who lived beyond the Mysians and Thracians and Getae not also Hippemolgi, not also Galactophagi and Abii? In fact, even now there are Wagon-dwellers and Nomads, so called, who live off their herds, and on milk and cheese, and particularly on cheese made from mares milk, and know nothing about storing up food or about peddling merchandise either, except the exchange of wares for wares. How, then, could the poet be ignorant of the Scythians if he called certain people Hippemolgi and Galactophagi? For that the people of his time were wont to call the Scythians Hippemolgi, Hesiod, too, is witness in the words cited by Eratosthenes: The Ethiopians, the Ligurians, and also the Scythians, Hippemolgi. Now wherein is it to be wondered at that, because of the widespread injustice connected with contracts in our country, Homer called most just and proud those who by no means spend their lives on contracts and money-getting but actually possess all things in common except sword and drinking-cup, and above all things have their wives and their children in common, in the Platonic way? Aeschylus, too, is clearly pleading the cause of the poet when he says about the Scythians: But the Scythians, law-abiding, eaters of cheese made of mares milk. And this assumption even now still persists among the Greeks; for we regard the Scythians the most straightforward of men and the least prone to mischief, as also far more frugal and independent of others than we are. And yet our mode of life has spread its change for the worse to almost all peoples, introducing amongst them luxury and sensual pleasures and, to satisfy these vices, base artifices that lead to innumerable acts of greed. So then, much wickedness of this sort has fallen on the barbarian peoples also, on the Nomads as well as the rest; for as the result of taking up a seafaring life they not only have become morally worse, indulging in the practice of piracy and of slaying strangers, but also, because of their intercourse with many peoples, have partaken of the luxury and the peddling habits of those peoples. But though these things seem to conduce strongly to gentleness of manner, they corrupt morals and introduce cunning instead of the straightforwardness which I just now mentioned.8. Those, however, who lived before our times, and particularly those who lived near the time of Homer, were — and among the Greeks were assumed to be — some such people as Homer describes. And see what Herodotus says concerning that king of the Scythians against whom Dareius made his expedition, and the message which the king sent back to him. See also what Chrysippus says concerning the kings of the Bosporus, the house of Leuco. And not only the Persian letters are full of references to that straightforwardness of which I am speaking but also the memoirs written by the Egyptians, Babylonians, and Indians. And it was on this account that Anacharsis, Abaris, and other men of the sort were in fair repute among the Greeks, because they displayed a nature characterized by complacency, frugality, and justice. But why should I speak of the men of olden times? For when Alexander, the son of Philip, on his expedition against the Thracians beyond the Haemus, invaded the country of the Triballians and saw that it extended as far as the Ister and the island of Peuce in the Ister, and that the parts on the far side were held by the Getae, he went as far as that, it is said, but could not disembark upon the island because of scarcity of boats (for Syrmus, the king of the Triballi had taken refuge there and resisted his attempts); he did, however, cross over to the country of the Getae, took their city, and returned with all speed to his home-land, after receiving gifts from the tribes in question and from Syrmus. And Ptolemaeus, the son of Lagus, says that on this expedition the Celti who lived about the Adriatic joined Alexander for the sake of establishing friendship and hospitality, and that the king received them kindly and asked them when drinking what it was that they most feared, thinking they would say himself, but that they replied they feared no one, unless it were that Heaven might fall on them, although indeed they added that they put above everything else the friendship of such a man as he. And the following are signs of the straightforwardness of the barbarians: first, the fact that Syrmus refused to consent to the debarkation upon the island and yet sent gifts and made a compact of friendship; and, secondly, that the Celti said that they feared no one, and yet valued above everything else the friendship of great men. Again, Dromichaetes was king of the Getae in the time of the successors of Alexander. Now he, when he captured Lysimachus alive, who had made an expedition against him, first pointed out the poverty both of himself and of his tribe and likewise their independence of others, and then bade him not to carry on war with people of that sort but rather to deal with them as friends; and after saying this he first entertained him as a guest, and made a compact of friendship, and then released him. Moreover, Plato in his Republic thinks that those who would have a well-governed city should flee as far as possible from the sea, as being a thing that teaches wickedness, and should not live near it.9. Ephorus, in the fourth book of his history, the book entitled Europe (for he made the circuit of Europe as far as the Scythians), says towards the end that the modes of life both of the Sauromatae and of the other Scythians are unlike, for, whereas some are so cruel that they even eat human beings, others abstain from eating any living creature whatever. Now the other writers, he says, tell only about their savagery, because they know that the terrible and the marvellous are startling, but one should tell the opposite facts too and make them patterns of conduct, and he himself, therefore, will tell only about those who follow most just habits, for there are some of the Scythian Nomads who feed only on mares milk, and excel all men in justice; and they are mentioned by the poets: by Homer, when he says that Zeus espies the land of the Galactophagi and Abii, men most just, and by Hesiod, in what is called his Circuit of the Earth, when he says that Phineus is carried by the Storm Winds to the land of the Galactophagi, who have their dwellings in wagons. Then Ephorus reasons out the cause as follows: since they are frugal in their ways of living and not money-getters, they not only are orderly towards one another, because they have all things in common, their wives, children, the whole of their kin and everything, but also remain invincible and unconquered by outsiders, because they have nothing to be enslaved for. And he cites Choerilus also, who, in his The Crossing of the Pontoon-Bridge which was constructed by Dareius, says, the sheep-tending Sacae, of Scythian stock; but they used to live in wheat-producing Asia; however, they were colonists from the Nomads, law-abiding people. And when he calls Anacharsis wise, Ephorus says that he belongs to this race, and that he was considered also one of Seven Wise Men because of his perfect self-control and good sense. And he goes on to tell the inventions of Anacharsis — the bellows, the two-fluked anchor and the potters wheel. These things I tell knowing full well that Ephorus himself does not tell the whole truth about everything; and particularly in his account of Anacharsis (for how could the wheel be his invention, if Homer, who lived in earlier times, knew of it? As when a potter his wheel that fits in his hands, and so on); but as for those other things, I tell them because I wish to make my point clear that there actually was a common report, which was believed by the men of both early and of later times, that a part of the Nomads, I mean those who had settled the farthest away from the rest of mankind, were galactophagi, abii, and most just, and that they were not an invention of Homer.10. It is but fair, too, to ask Apollodorus to account for the Mysians that are mentioned in the verses of Homer, whether he thinks that these too are inventions (when the poet says, and the Mysians, hand-to-hand fighters and the proud Hippemolgi), or takes the poet to mean the Mysians in Asia. Now if he takes the poet to mean those in Asia, he will misinterpret him, as I have said before, but if he calls them an invention, meaning that there were no Mysians in Thrace, he will contradict the facts; for at any rate, even in our own times, Aelius Catus transplanted from the country on the far side of the Ister into Thrace fifty thousand persons from among the Getae, a tribe with the same tongue as the Thracians. And they live there in Thrace now and are called Moesi — whether it be that their people of earlier times were so called and that in Asia the name was changed to Mysi, or (what is more apposite to history and the declaration of the poet) that in earlier times their people in Thrace were called Mysi. Enough, however, on this subject. I shall now go back to the next topic in the general description.11. As for the Getae, then, their early history must be left untold, but that which pertains to our own times is about as follows: Boerebistas a Getan, on setting himself in authority over the tribe, restored the people, who had been reduced to an evil plight by numerous wars, and raised them to such a height through training, sobriety, and obedience to his commands that within only a few years he had established a great empire and subordinated to the Getae most of the neighboring peoples. And he began to be formidable even to the Romans, because he would cross the Ister with impunity and plunder Thrace as far as Macedonia and the Illyrian country; and he not only laid waste the country of the Celti who were intermingled with the Thracians and the Illyrians, but actually caused the complete disappearance of the Boii who were under the rule of Critasirus, and also of the Taurisci. To help him secure the complete obedience of his tribe he had as his coadjutor Decaeneus, a wizard, a man who not only had wandered through Egypt, but also had thoroughly learned certain prognostics through which he would pretend to tell the divine will; and within a short time he was set up as god (as I said when relating the story of Zamolxis). The following is an indication of their complete obedience: they were persuaded to cut down their vines and to live without wine. However, certain men rose up against Boerebistas and he was deposed before the Romans sent an expedition against him; and those who succeeded him divided the empire into several parts. In fact, only recently, when Augustus Caesar sent an expedition against them, the number of parts into which the empire had been divided was five, though at the time of the insurrection it had been four. Such divisions, to be sure, are only temporary and vary with the times.12. But there is also another division of the country which has endured from early times, for some of the people are called Daci, whereas others are called Getae — Getae, those who incline towards the Pontus and the east, and Daci, those who incline in the opposite direction towards Germany and the sources of the Ister. The Daci, I think, were called Dai in early times; whence the slave names Geta and Daus which prevailed among the Attic people; for this is more probable than that Daus is from those Scythians who are called Daae, for they live far away in the neighborhood of Hyrcania, and it is not reasonable to suppose that slaves were brought into Attica from there; for the Attic people were wont either to call their slaves by the same names as those of the nations from which they were brought (as Lydus or Syrus ), or addressed them by names that were prevalent in their countries (as Manesor else Midas for the Phrygian, or Tibius for the Paphlagonian). But though the tribe was raised to such a height by Boerebistas, it has been completely humbled by its own seditions and by the Romans; nevertheless, they are capable, even today, of sending forth an army of forty thousand men.13. The Marisus River flows through their country into the Danuvius, on which the Romans used to convey their equipment for war; the Danuvius I say, for so they used to call the upper part of the river from near its sources on to the cataracts, I mean the part which in the main flows through the country, of the Daci, although they give the name Ister to the lower part, from the cataracts on to the Pontus, the part which flows past the country of the Getae. The language of the Daci is the same as that of the Getae. Among the Greeks, however, the Getae are better known because the migrations they make to either side of the Ister are continuous, and because they are intermingled with the Thracians and Mysians. And also the tribe of the Triballi, likewise Thracian, has had this same experience, for it has admitted migrations into this country, because the neighboring peoples force them to emigrate into the country of those who are weaker; that is, the Scythians and Bastarnians and Sauromatians on the far side of the river often prevail to the extent that they actually cross over to attack those whom they have already driven out, and some of them remain there, either in the islands or in Thrace, whereas those on the other side are generally overpowered by the Illyrians. Be that as it may, although the Getae and Daci once attained to very great power, so that they actually could send forth an expedition of two hundred thousand men, they now find themselves reduced to as few as forty thousand, and they have come close to the point of yielding obedience to the Romans, though as yet they are not absolutely submissive, because of the hopes which they base on the Germans, who are enemies to the Romans.14. In the intervening space, facing that part of the Pontic Sea which extends from the Ister to the Tyras, lies the Desert of the Getae, wholly flat and waterless, in which Dareius the son of Hystaspis was caught on the occasion when he crossed the Ister to attack the Scythians and ran the risk of perishing from thirst, army and all; however, he belatedly realized his error and turned back. And, later on, Lysimachus, in his expedition against the Getae and King Dromichaetes, not only ran the risk but actually was captured alive; but he again came off safely, because he found the barbarian kind-hearted, as I said before.15. Near the outlets of the Ister River is a great island called Peuce; and when the Bastarnians took possession of it they received the appellation of Peucini. There are still other islands which are much smaller; some of these are farther inland than Peuce, while others are near the sea, for the river has seven mouths. The largest of these mouths is what is called the Sacred Mouth, on which one can sail inland a hundred and twenty stadia to Peuce. It was at the lower part of Peuce that Dareius made his pontoon-bridge, although the bridge could have been constructed at the upper part also. The Sacred Mouth is the first mouth on the left as one sails into the Pontus; the others come in order thereafter as one sails along the coast towards the Tyras; and the distance from it to the seventh mouth is about three hundred stadia. Accordingly, small islands are formed between the mouths. Now the three mouths that come next in order after the Sacred Mouth are small, but the remaining mouths are much smaller than it, but larger than any one of the three. According to Ephorus, however, the Ister has only five months. Thence to the Tyras, a navigable river, the distance is nine hundred stadia. And in the interval are two large lakes one of them opening into the sea, so that it can also be used as a harbor, but the other mouthless.16. At the mouth of the Tyras is what is called the Tower of Neoptolemus, and also what is called the village of Hermonax. And on sailing inland one hundred and forty stadia one comes to two cities, one on each side, Niconia on the right and Ophiussa on the left. But the people who live near the river speak of a city one hundred and twenty stadia inland. Again, at a distance of five hundred stadia from the mouth is the island called Leuce, which lies in the high sea and is sacred to Achilles.17. Then comes the Borysthenes River, which is navigable for a distance of six hundred stadia; and, near it, another river, the Hypanis, and off the mouth of the Borysthenes, an island with a harbor. On sailing up the Borysthenes two hundred stadia one comes to a city of the same name as the river, but the same city is also called Olbia; it is a great trading center and was founded by Milesians. Now the whole country that lies above the said seaboard between the Borysthenes and the Ister consists, first, of the Desert of the Getae; then the country of the Tyregetans; and after it the country of the Iazygian Sarmatians and that of the people called the Basileians and that of the Urgi, who in general are nomads, though a few are interested also in farming; these people, it is said, dwell also along the Ister, often on both sides. In the interior dwell, first, those Bastarnians whose country borders on that of the Tyregetans and Germans — they also being, one might say, of Germanic stock; and they are divided up into several tribes, for a part of them are called Atmoni and Sidoni, while those who took possession of Peuce, the island in the Ister, are called Peucini, whereas the Roxolani (the most northerly of them all) roam the plains between the Tanais and the Borysthenes. In fact, the whole country towards the north from Germany as far as the Caspian Sea is, so far as we know it, a plain, but whether any people dwell beyond the Roxolani we do not know. Now the Roxolani, under the leadership of Tasius, carried on war even with the generals of Mithridates Eupator; they came for the purpose of assisting Palacus, the son of Scilurus, as his allies, and they had the reputation of being warlike; yet all barbarian races and light-armed peoples are weak when matched against a well-ordered and well-armed phalanx. At any rate, those people, about fifty thousand strong, could not hold out against the six thousand men arrayed with Diophantus, the general of Mithridates, and most of them were destroyed. They use helmets and corselets made of raw ox-hides, carry wicker shields, and have for weapons spears, bow, and sword; and most of the other barbarians are armed in this way. As for the Nomads, their tents, made of felt, are fastened on the wagons in which they spend their lives; and round about the tents are the herds which afford the milk, cheese, and meat on which they live; and they follow the grazing herds, from time to time moving to other places that have grass, living only in the marsh-meadows about Lake Maeotis in winter, but also in the plains in summer.18. The whole of the country has severe winters as far as the regions by the sea that are between the Borysthenes and the mouth of Lake Maeotis; but of the regions themselves that are by the sea the most northerly are the mouth of the Maeotis and, still more northerly, the mouth of the Borysthenes, and the recess of the Gulf of Tamyraces, or Carcinites, which is the isthmus of the Great Chersonesus. The coldness of these regions, albeit the people live in plains, is evident, for they do not breed asses, an animal that is very sensitive to cold; and as for their cattle, some are born without horns, while the horns of others are filed off, for this part of the animal is sensitive to cold; and the horses are small, whereas the sheep are large; and bronze water-jars burst and their contents freeze solid. But the severity of the frosts is most clearly evidenced by what takes place in the region of the mouth of Lake Maeotis: the waterway from Panticapaion across to Phanagoria is traversed by wagons, so that it is both ice and roadway. And fish that become caught in the ice are obtained by digging with an implement called the gangame, and particularly the antacaei, which are about the size of dolphins. It is said of Neoptolemus, the general of Mithridates, that in the same strait he overcame the barbarians in a naval engagement in summer and in a cavalry engagement in winter. And it is further said that the vine in the Bosporus region is buried during the winter, the people heaping quantities of earth upon it. And it is said that the heat too becomes severe, perhaps because the bodies of the people are unaccustomed to it, or perhaps because no winds blow on the plains at that time, or else because the air, by reason of its density, becomes superheated (like the effect of the parhelia in the clouds). It appears that Ateas, who waged war with Philip the son of Amyntas, ruled over most of the barbarians in this part of the world.19. After the island that lies off the Borysthenes, and next towards the rising sun, one sails to the cape of the Racecourse of Achilles, which, though a treeless place, is called Alsos and is sacred to Achilles. Then comes the Racecourse of Achilles, a peninsula that lies flat on the sea; it is a ribbon-like stretch of land, as much as one thousand stadia in length, extending towards the east; its maximum breadth is only two stadia, and its minimum only four plethra, and it is only sixty stadia distant from the mainland that lies on either side of the neck. It is sandy, and water may be had by digging. The neck of the isthmus is near the center of the peninsula and is about forty stadia wide. It terminates in a cape called Tamyrace, which has a mooring-place that faces the mainland. And after this cape comes the Carcinites Gulf. It is a very large gulf, reaching up towards the north as far as one thousand stadia; some say, however, that the distance to its recess is three times as much. The people there are called Taphrians. The gulf is also called Tamyrace, the same name as that of the cape.1. Chersonese Here is the isthmus which separates what is called Lake Sapra from the sea; it is forty stadia in width and forms what is called the Tauric, or Scythian, Chersonese. Some, however, say that the breadth of the isthmus is three hundred and sixty stadia. But though Lake Sapra is said to be as much as four thousand stadia, it is only a part, the western part, of Lake Maeotis, for it is connected with the latter by a wide mouth. It is very marshy and is scarcely navigable for sewn boats, for the winds readily uncover the shallow places and then cover them with water again, and therefore the marshes are impassable for the larger boats. The gulf contains three small islands, and also some shoals and a few reefs along the coast.2. As one sails out of the gulf, one comes, on the left, to a small city and another harbor belonging to the Chersonesites. For next in order as one sails along the coast is a great cape which projects towards the south and is a part of the Chersonesus as a whole; and on this cape is situated a city of the Heracleotae, a colony of the Heracleotae who live on the Pontus, and this place itself is called Chersonesus, being distant as one sails along the coast four thousand four hundred stadia from the Tyras. In this city is the sanctuary of Parthenos, a certain daimon; and the cape which is in front of the city, at a distance of one hundred stadia, is also named after this daimon, for it is called the Parthenium, and it has a temple and xoanon of her. Between the city and the cape are three harbors. Then comes the Old Chersonesus, which has been razed to the ground; and after it comes a narrow-mouthed harbor, where, generally speaking, the Tauri, a Scythian tribe, used to assemble their bands of pirates in order to attack all who fled thither for refuge. It is called Symbolon Limen. This harbor forms with another harbor called Ctenus Limen an isthmus forty stadia in width; and this is the isthmus that encloses the Little Chersonesus, which, as I was saying, is a part of the Great Chersonesus and has on it the city of Chersonesus, which bears the same name as the peninsula.3. This city was at first self-governing, but when it was sacked by the barbarians it was forced to choose Mithridates Eupator as protector. He was then leading an army against the barbarians who lived beyond the isthmus as far as the Borysthenes and the Adrias; this, however, was preparatory to a campaign against the Romans. So, then, in accordance with these hopes of his he gladly sent an army to Chersonesus, and at the same time carried on war against the Scythians, not only against Scilurus, but also the sons of Scilurus — Palacus and the rest — who, according to Poseidonius were fifty in number, but according to Apollonides were eighty. At the same time, also, he not only subdued all these by force, but also established himself as lord of the Bosporus, receiving the country as a voluntary gift from Parisades who held sway over it. So from that time on down to the present the city of the Chersonesites has been subject to the potentates of the Bosporus. Again, Ctenus Limen is equidistant from the city of the Chersonesites and Symbolon Limen. And after Symbolon Limen, as far as the city Theodosia, lies the Tauric seaboard, which is about one thousand stadia in length. It is rugged and mountainous, and is subject to furious storms from the north. And in front of it lies a promontory which extends far out towards the high sea and the south in the direction of Paphlagonia and the city Amastris; it is called Criumetopon. And opposite it lies that promontory of the Paphlagonians, Carambis, which, by means of the strait, which is contracted on both sides, divides the Euxine Pontus into two seas. Now the distance from Carambis to the city of the Chersonesites is two thousand five hundred stadia, but the number to Criumetopon is much less; at any rate, many who have sailed across the strait say that they have seen both promontories, on either side, at the same time. In the mountainous district of the Taurians is also the mountain, which has the same name as the city in the neighborhood of Tibarania and Colchis. And near the same mountainous district is also another mountain, Cimmerius, so called because the Cimmerians once held sway in the Bosporus; and it is because of this fact that the whole of the strait which extends to the mouth of Lake Maeotis is called the Cimmerian Bosporus.4. After the aforesaid mountainous district is the city Theodosia. It is situated in a fertile plain and has a harbor that can accommodate as many as a hundred ships; this harbor in earlier times was a boundary between the countries of the Bosporians and the Taurians. And the country that comes next after that of Theodosia is also fertile, as far as Panticapaion. Panticapaion is the metropolis of the Bosporians and is situated at the mouth of Lake Maeotis. The distance between Theodosia and Panticapaion is about five hundred and thirty stadia; the district is everywhere productive of grain, and it contains villages, as well as a city called Nymphaion, which possesses a good harbor. Panticapaion is a hill inhabited on all sides in a circuit of twenty stadia. To the east it has a harbor, and docks for about thirty ships; and it also has an acropolis. It is a colony of the Milesians. For a long time it was ruled as a monarchy by the dynasty of Leuco, Satyrus, and Parisades, as were also all the neighboring settlements near the south of Lake Maeotis on both sides, until Parisades gave over the sovereignty to Mithridates. They were called tyrants, although most of them, beginning with Parisades and Leuco, proved to be equitable rulers. And Parisades was actually held in honor as god. The last of these monarchs also bore the name Parisades, but he was unable to hold out against the barbarians, who kept exacting greater tribute than before, and he therefore gave over the sovereignty to Mithridates Eupator. But since the time of Mithridates the kingdom has been subject to the Romans. The greater part of it is situated in Europe, although a part of it is situated in Asia.5. The mouth of Lake Maeotis is called the Cimmerian Bosporus. It is rather wide at first — about seventy stadia — and it is here that people cross over from the regions of Panticapaion to Phanagoria, the nearest city of Asia; but it ends in a much narrower channel. This strait separates Asia from Europe; and so does the Tanais River, which is directly opposite and flows from the north into the lake and then into the mouth of it. The river has two outlets into the lake which are about sixty stadia distant from one another. There is also a city which has the same name as the river, and next to Panticapaion is the greatest emporium of the barbarians. On the left, as one sails into the Cimmerian Bosporus, is a little city, Myrmecium, at a distance of twenty stadia from Panticapaion. And twice this distance from Myrmecium is the village of Parthenium; here the strait is narrowest — about twenty stadia — and on the opposite side, in Asia, is situated a village called Achilleium. Thence, if one sails straight to the Tanais and the islands near its outlets, the distance is two thousand two hundred stadia, but if one sails along the coast of Asia, the distance slightly exceeds this; if, however, one sails on the left as far as the Tanais, following the coast where the isthmus is situated, the distance is more than three times as much. Now the whole of the seaboard along this coast, I mean on the European side, is desert, but the seaboard on the right is not desert; and, according to report, the total circuit of the lake is nine thousand stadia. The Great Chersonesus is similar to the Peloponnesus both in shape and in size. It is held by the potentates of the Bosporus, though the whole of it has been devastated by continuous wars. But in earlier times only a small part of it — that which is close to the mouth of Lake Maeotis and to Panticapaion and extends as far as Theodosia — was held by the tyrants of the Bosporians, whereas most of it, as far as the isthmus and the Gulf of Carcinites, was held by the Taurians, a Scythian tribe. And the whole of this country, together with about all the country outside the isthmus as far as the Borysthenes, was called Little Scythia. But on account of the large number of people who left Little Scythia and crossed both the Tyras and the Ister and took up their abode in the land beyond, no small portion of Thrace as well came to be called Little Scythia; the Thracians giving way to them partly as the result of force and partly because of the bad quality of the land, for the greater part of the country is marshy.6. But the Chersonesus, except for the mountainous district that extends along the sea as far as Theodosia, is everywhere level and fertile, and in the production of grain it is extremely fortunate. At any rate, it yields thirty-fold if furrowed by any sort of a digging-instrument. Further, the people of this region, together with those of the Asiatic districts round about Sindice, used to pay as tribute to Mithridates one hundred and eighty thousand medimni and also two hundred talents of silver. And in still earlier times the Greeks imported their supplies of grain from here, just as they imported their supplies of salt-fish from the lake. Leuco, it is said, once sent from Theodosia to Athens two million one hundred thousand medimni. These same people used to be called Georgi, in the literal sense of the term, because of the fact that the people who were situated beyond them were Nomads and lived not only on meats in general but also on the meat of horses, as also on cheese made from mares milk, on mares fresh milk, and on mares sour milk, which last, when prepared in a particular way, is much relished by them. And this is why the poet calls all the people in that part of the world Galactophagi. Now although the Nomads are warriors rather than brigands, yet they go to war only for the sake of the tributes due them; for they turn over their land to any people who wish to till it, and are satisfied if they receive in return for the land the tribute they have assessed, which is a moderate one, assessed with a view, not to an abundance, but only to the daily necessities of life; but if the tets do not pay, the Nomads go to war with them. And so it is that the poet calls these same men at the same time both just and resourceless; for if the tributes were paid regularly, they would never resort to war. But men who are confident that they are powerful enough either to ward off attacks easily or to prevent any invasion do not pay regularly; such was the case with Asander, who, according to Hypsicrates, walled off the isthmus of the Chersonesus which is near Lake Maeotis and is three hundred and sixty stadia in width, and set up ten towers for every stadium. But though the Georgi of this region are considered to be at the same time both more gentle and civilized, still, since they are money-getters and have to do with the sea, they do not hold aloof from acts of piracy, nor yet from any other such acts of injustice and greed.7. In addition to the places in the Chersonesus which I have enumerated, there were also the three forts which were built by Scilurus and his sons — the forts which they used as bases of operations against the generals of Mithridates — I mean Palacium, Chabum, and Neapolis. There was also a Fort Eupatorium, founded by Diophantus when he was leading the army for Mithridates. There is a cape about fifteen stadia distant from the wall of the Chersonesites; it forms a very large gulf which inclines towards the city. And above this gulf is situated a lagoon which has salt-works. And here, too, was the Ctenus Harbor. Now it was in order that they might hold out that the besieged generals of the king fortified the place, established a garrison on the cape aforesaid, and filled up that part of the mouth of the gulf which extends as far as the city, so that there was now an easy journey on foot and, in a way, one city instead of two. Consequently, they could more easily beat off the Scythians. But when the Scythians made their attack, near Ctenus, on the fortified wall that extends across the isthmus, and daily filled up the trench with straw, the generals of the king set fire by night to the part thus bridged by day, and held out until they finally prevailed over them. And today everything is subject to whatever kings of the Bosporians the Romans choose to set up.8. It is a peculiarity of the whole Scythian and Sarmatian race that they castrate their horses to make them easy to manage; for although the horses are small, they are exceedingly quick and hard to manage. As for game, there are deer and wild boars in the marshes, and wild asses and roe deer in the plains. Another peculiar thing is the fact that the eagle is not found in these regions. And among the quadrupeds there is what is called the colos; it is between the deer and ram in size, is white, is swifter than they, and drinks through its nostrils into its head, and then from this storage supplies itself for several days, so that it can easily live in the waterless country. Such, then, is the nature of the whole of the country which is outside the Ister between the Rhenus and the Tanais Rivers as far as the Pontic Sea and Lake Maeotis.1. The remainder of Europe consists of the country which is between the Ister and the encircling sea, beginning at the recess of the Adriatic and extending as far as the Sacred Mouth of the Ister. In this country are Greece and the tribes of the Macedonians and of the Epeirotes, and all those tribes above them whose countries reach to the Ister and to the seas on either side, both the Adriatic and the Pontic — to the Adriatic, the Illyrian tribes, and to the other sea as far as the Propontis and the Hellespont, the Thracian tribes and whatever Scythian or Celtic tribes are intermingled with them. But I must make my beginning at the Ister, speaking of the parts that come next in order after the regions which I have already encompassed in my description. These are the parts that border on Italy, on the Alps, and on the counties of the Germans, Dacians, and Getans. This country also might be divided into two parts, for, in a way, the Illyrian, Paeonian, and Thracian mountains are parallel to the Ister, thus completing what is almost a straight line that reaches from the Adrias as far as the Pontus; and to the north of this line are the parts that are between the Ister and the mountains, whereas to the south are Greece and the barbarian country which borders thereon and extends as far as the mountainous country. Now the mountain called Haemus is near the Pontus; it is the largest and highest of all mountains in that part of the world, and cleaves Thrace almost in the center. Polybius says that both seas are visible from the mountain, but this is untrue, for the distance to the Adrias is great and the things that obscure the view are many. On the other hand, almost the whole of Ardia is near the Adrias. But Paeonia is in the middle, and the whole of it too is high country. Paeonia is bounded on either side, first, towards the Thracian parts, by Rhodope, a mountain next in height to the Haemus, and secondly, on the other side, towards the north, by the Illyrian parts, both the country of the Autariatae and that of the Dardanians. So then, let me speak first of the Illyrian parts, which join the Ister and that part of the Alps which lies between Italy and Germany and begins at the lake which is near the country of the Vindelici, Rhaeti, and Toenii.2. A part of this country was laid waste by the Dacians when they subdued the Boii and Taurisci, Celtic tribes under the rule of Critasirus. They alleged that the country was theirs, although it was separated from theirs by the River Parisus, which flows from the mountains to the Ister near the country of the Scordisci who are called Galatae, for these too lived intermingled with the Illyrian and the Thracian tribes. But though the Dacians destroyed the Boii and Taurisci, they often used the Scordisci as allies. The remainder of the country in question is held by the Pannonii as far as Segestica and the Ister, on the north and east, although their territory extends still farther in the other directions. The city Segestica, belonging to the Pannonians, is at the confluence of several rivers, all of them navigable, and is naturally fitted to be a base of operations for making war against the Dacians; for it lies beneath that part of the Alps which extends as far as the country of the Iapodes, a tribe which is at the same time both Celtic and Illyrian. And thence, too, flow rivers which bring down into Segestica much merchandise both from other countries and from Italy. For if one passes over Mount Ocra from Aquileia to Nauportus, a settlement of the Taurisci, whither the wagons are brought, the distance is three hundred and fifty stadia, though some say five hundred. Now the Ocra is the lowest part of that portion of the Alps which extends from the country of the Rhaeti to that of the Iapodes. Then the mountains rise again, in the country of the Iapodes, and are called Albian. In like manner, also, there is a pass which leads over Ocra from Tergeste, a Carnic village, to a marsh called Lugeum. Near Nauportus there is a river, the Corcoras, which receives the cargoes. Now this river empties into the Saus, and the Saus into the Dravus, and the Dravus into the Noarus near Segestica. Immediately below Nauportus the Noarus is further increased in volume by the Colapis, which flows from the Albian Mountain through the country of the Iapodes and meets the Danuvius near the country of the Scordisci. The voyage on these rivers is, for the most part, towards the north. The road from Tergeste to the Danuvius is about one thousand two hundred stadia. Near Segestica, and on the road to Italy, are situated both Siscia, a fort, and Sirmium.3. The tribes of the Pannonii are: the Breuci, the Andisetii, the Ditiones, the Peirustae, the Mazaei, and the Daesitiatae, whose leader is Bato, and also other small tribes of less significance which extend as far as Dalmatia and, as one goes south, almost as far as the land of the Ardiaei. The whole of the mountainous country that stretches alongside Pannonia from the recess of the Adriatic as far as the Rhizonic Gulf and the land of the Ardiaei is Illyrian, falling as it does between the sea and the Pannonian tribes. But this is about where I should begin my continuous geographical circuit — though first I shall repeat a little of what I have said before. I was saying in my geographical circuit of Italy that the Istrians were the first people on the Illyrian seaboard; their country being a continuation of Italy and the country of the Carni; and it is for this reason that the present Roman rulers have advanced the boundary of Italy as far as Pola, an Istrian city. Now this boundary is about eight hundred stadia from the recess, and the distance from the promontory in front of Pola to Ancona, if one keeps the Henetic country on the right, is the same. And the entire distance along the coast of Istria is one thousand three hundred stadia.4. Next in order comes the voyage of one thousand stadia along the coast of the country of the Iapodes; for the Iapodes are situated on the Albian Mountain, which is the last mountain of the Alps, is very lofty, and reaches down to the country of the Pannonians on one side and to the Adrias on the other. They are indeed a war-mad people, but they have been utterly worn out by Augustus. Their cities are Metulum, Arupini, Monetium, and Vendo. Their lands are poor, the people living for the most part on spelt and millet. Their armor is Celtic, and they are tattooed like the rest of the Illyrians and the Miracians. After the voyage along the coast of the country of the Iapodes comes that along the coast of the country of the Liburni, the latter being five hundred stadia longer than the former; on this voyage is a river, which is navigable inland for merchant-vessels as far as the country of the Dalmatians, and also a Liburnian city, Scardo.5. There are islands along the whole of the aforesaid seaboard: first, the Apsyrtides, where Medeia is said to have killed her brother Apsyrtus who was pursuing her; and then, opposite the country of the Iapodes, Cyrictica, then the Liburnides, about forty in number; then other islands, of which the best known are Issa, Tragurium (founded by the people of Issa), and Pharos (formerly Paros, founded by the Parians), the native land of Demetrius the Pharian. Then comes the seaboard of the Dalmatians, and also their sea-port, Salona. This tribe is one of those which carried on war against the Romans for a long time; it had as many as fifty noteworthy settlements; and some of these were cities — Salona, Priamo, Ninia, and Sinotium (both the Old and the New), all of which were set on fire by Augustus. And there is Andretium, a fortified place; and also Dalmium (whence the name of the tribe), which was once a large city, but because of the greed of the people Nasica reduced it to a small city and made the plain a mere sheep pasture. The Dalmatians have the peculiar custom of making a redistribution of land every seven years; and that they make no use of coined money is peculiar to them as compared with the other peoples in that part of the world, although as compared with many other barbarian peoples it is common. And there is Mount Adrium, which cuts the Dalmatian country through the middle into two parts, one facing the sea and the other in the opposite direction. Then come the River Naro and the people who live about it — the Daorisi, the Ardiaei, and the Pleraei. An island called the Black Corcyra and also a city founded by the Cnidians are close to the Pleraei, while Pharos (formerly called Paros, for it was founded by Parians) is close to the Ardiaei.6. The Ardiaei were called by the men of later times Vardiaei. Because they pestered the sea through their piratical bands, the Romans pushed them back from it into the interior and forced them to till the soil. But the country is rough and poor and not suited to a farming population, and therefore the tribe has been utterly ruined and in fact has almost been obliterated. And this is what befell the rest of the peoples in that part of the world; for those who were most powerful in earlier times were utterly humbled or were obliterated, as, for example, among the Galatae the Boii and the Scordistae, and among the Illyrians the Autariatae, Ardiaei, and Dardanii, and among the Thracians the Triballi; that is, they were reduced in warfare by one another at first and then later by the Macedonians and the Romans.7. Be this as it may, after the seaboard of the Ardiaei and the Pleraei come the Rhisonic Gulf, and the city Rhizo, and other small towns and also the River Drilo, which is navigable inland towards the east as far as the Dardanian country. This country borders on the Macedonian and the Paeonian tribes on the south, as do also the Autariatae and the Dassaretii — different peoples on different sides being contiguous to one another and to the Autariatae. To the Dardaniatae belong also the Galabrii, among whom is an ancient city, and the Thunatae, whose country joins that of the Medi, a Thracian tribe on the east. The Dardanians are so utterly wild that they dig caves beneath their dung-hills and live there, but still they care for music, always making use of musical instruments, both flutes and stringed instruments. However, these people live in the interior, and I shall mention them again later.8. After the Rhizonic Gulf comes the city of Lissus, and Acrolissus, and Epidamnus, founded by the Corcyraeans, which is now called Dyrrachium, like the peninsula on which it is situated. Then comes the Apsus River; and then the Aous, on which is situated Apollonia, an exceedingly well-governed city, founded by the Corinthians and the Corcyraeans, and ten stadia distant from the river and sixty from the sea. The Aous is called Aeas by Hecataeus, who says that both the Inachus and the Aeas flow from the same place, the region of Lacmus, or rather from the same subterranean recess, the former towards the south into Argos and the latter towards the west and towards the Adrias. In the country of the Apolloniates is a place called Nymphaion; it is a rock that gives forth fire; and beneath it flow springs of warm water and asphalt — probably because the clods of asphalt in the earth are burned by the fire. And near by, on a hill, is a mine of asphalt; and the part that is trenched is filled up again in the course of time, since, as Poseidonius says, the earth that is poured into the trenches changes to asphalt. He also speaks of the asphaltic vine-earth which is mined at the Pierian Seleuceia as a cure for the infested vine; for, he says, if it is smeared on together with olive oil, it kills the insects before they can mount the sprouts of the roots; and, he adds, earth of this sort was also discovered in Rhodes when he was in office there as Prytanis, but it required more olive oil. After Apollonia comes Bylliaca, and Oricum and its seaport Panormus, and the Ceraunian Mountains, where the mouth of the Ionian Sea and the Adrias begins.9. Now the mouth is common to both, but the Ionian is different in that it is the name of the first part of this sea, whereas Adrias is the name of the inside part of the sea as far as the recess; at the present time, however, Adrias is also the name of the sea as a whole. According to Theopompus, the first name came from a man, a native of Issa, who once ruled over the region, whereas the Adrias was named after a river. The distance from the country of the Liburnians to the Ceraunian Mountains is slightly more than two thousand stadia Theopompus states that the whole voyage from the recess takes six days, and that on foot the length of the Illyrian country is as much as thirty days, though in my opinion he makes the distance too great. And he also says other things that are incredible: first, that the seas are connected by a subterranean passage, from the fact that both Chian and Thasian pottery are found in the Naro River; secondly, that both seas are visible from a certain mountain; and thirdly, when he puts down a certain one of the Liburnides islands as large enough to have a circuit of five hundred stadia; and fourthly, that the Ister empties by one of its mouths into the Adrias. In Eratosthenes, also, are some false hearsay statements of this kind — popular notions, as Polybius calls them when speaking of him and the other historians.10. Now the whole Illyrian seaboard is exceedingly well supplied with harbors, not only on the continuous coast itself but also in the neighboring islands, although the reverse is the case with that part of the Italian seaboard which lies opposite, since it is harborless. But both seaboards in like manner are sunny and good for fruits, for the olive and the vine flourish there, except, perhaps, in places here or there that are utterly rugged. But although the Illyrian seaboard is such, people in earlier times made but small account of it — perhaps in part owing to their ignorance of its fertility, though mostly because of the wildness of the inhabitants and their piratical habits. But the whole of the country situated above this is mountainous, cold, and subject to snows, especially the northerly part, so that there is a scarcity of the vine, not only on the heights but also on the levels. These latter are the mountain-plains occupied by the Pannonians; on the south they extend as far as the country of the Dalmatians and the Ardiaei, on the north they end at the Ister, while on the east they border on the country of the Scordisci, that is, on the country that extends along the mountains of the Macedonians and the Thracians.11. Now the Autariatae were once the largest and best tribe of the Illyrians. In earlier times they were continually at war with the Ardiaei over the salt-works on the common frontiers. The salt was made to crystallize out of water which in the spring-time flowed at the foot of a certain mountain-glen, for if they drew off the water and stowed it away for five days the salt would become thoroughly crystallized. They would agree to use the salt-works alternately, but would break the agreements and go to war. At one time when the Autariatae had subdued the Triballi, whose territory extended from that of the Agrianes as far as the Ister, a journey of fifteen days, they held sway also over the rest of the Thracians and the Illyrians; but they were overpowered, at first by the Scordisci, and later on by the Romans, who also subdued the Scordisci themselves, after these had been in power for a long time.12. The Scordisci lived along the Ister and were divided into two tribes called the Great Scordisci and the Little Scordisci. The former lived between two rivers that empty into the Ister — the Noarus, which flows past Segestica, and the Margus (by some called the Bargus), whereas the Little Scordisci lived on the far side of this river, and their territory bordered on that of the Triballi and the Mysi. The Scordisci also held some of the islands; and they increased to such an extent that they advanced as far as the Illyrian, Paeonian, and Thracian mountains; accordingly, they also took possession of most of the islands in the Ister. And they also had two cities — Heorta and Capedunum. After the country of the Scordisci, along the Ister, comes that of the Triballi and the Mysi (whom I have mentioned before), and also the marshes of that part of what is called Little Scythia which is this side the Ister (these too I have mentioned). These people, as also the Crobyzi and what are called the Troglodytae, live above the region round about Callatis, Tomis, and Ister. Then come the peoples who live in the neighborhood of the Haemus Mountain and those who live at its base and extend as far as the Pontus — I mean the Coralli, the Bessi, and some of the Medi and Dantheletae. Now these tribes are very brigandish themselves, but the Bessi, who inhabit the greater part of the Haemus Mountain, are called brigands even by the brigands. The Bessi live in huts and lead a wretched life; and their country borders on Mount Rhodope, on the country of the Paeonians, and on that of two Illyrian peoples — the Autariatae, and the Dardanians. Between these and the Ardiaei are the Dassaretii, the Hybrianes, and other insignificant tribes, which the Scordisci kept on ravaging until they had depopulated the country and made it full of trackless forests for a distance of several days journey.1. Pontic seaboard The remainder of the country between the Ister and the mountains on either side of Paeonia consists of that part of the Pontic seaboard which extends from the Sacred Mouth of the Ister as far as the mountainous country in the neighborhood of the Haemus and as far as the mouth at Byzantium. And just as, in traversing the Illyrian seaboard, I proceeded as far as the Ceraunian Mountains, because, although they fall outside the mountainous country of Illyria, they afford an appropriate limit, and just as I determined the positions of the tribes of the interior by these mountains, because I thought that marks of this kind would be more significant as regards both the description at hand and what was to follow, so also in this case the seaboard, even though it falls beyond the mountain-line, will nevertheless end at an appropriate limit — the mouth of the Pontus — as regards both the description at hand and that which comes next in order. So, then, if one begins at the Sacred Mouth of the Ister and keeps the continuous seaboard on the right, one comes, at a distance of five hundred stadia, to a small town, Ister, founded by the Milesians; then, at a distance of two hundred and fifty stadia, to a second small town, Tomis; then, at two hundred and eighty stadia, to a city Callatis, a colony of the Heracleotae; then, at one thousand three hundred stadia, to Apollonia, a colony of the Milesians. The greater part of Apollonia was founded on a certain isle, where there is a sanctuary of Apollo, from which Marcus Lucullus carried off the colossal statue of Apollo, a work of Calamis, which he set up in the Capitolium. In the interval between Callatis and Apollonia come also Bizone, of which a considerable part was engulfed by earthquakes, Cruni, Odessus, a colony of the Milesians, and Naulochus, a small town of the Mesembriani. Then comes the Haemus Mountain, which reaches the sea here; then Mesembria, a colony of the Megarians, formerly called Menebria (that is, city of Menas, because the name of its founder was Menas, while bria is the word for city in the Thracian language. In this way, also, the city of Selys is called Selybria and Aenus was once called Poltyobria). Then come Anchiale, a small town belonging to the Apolloniatae, and Apollonia itself. On this coast-line is Cape Tirizis, a stronghold, which Lysimachus once used as a treasury. Again, from Apollonia to the Cyaneae the distance is about one thousand five hundred stadia; and in the interval are Thynias, a territory belonging to the Apolloniatae (Anchiale, which also belongs to the Apolloniatae), and also Phinopolis and Andriake, which border on Salmydessus. Salmydessus is a desert and stony beach, harborless and wide open to the north winds, and in length extends as far as the Cyaneae, a distance of about seven hundred stadia; and all who are cast ashore on this beach are plundered by the Astae, a Thracian tribe who are situated above it. The Cyaneae are two islets near the mouth of the Pontus, one close to Europe and the other to Asia; they are separated by a channel of about twenty stadia and are twenty stadia distant both from the sanctuary of the Byzantines and from the sanctuary of the Chalcedonians. And this is the narrowest part of the mouth of the Euxine, for when one proceeds only ten stadia farther one comes to a headland which makes the strait only five stadia in width, and then the strait opens to a greater width and begins to form the Propontis.2. Now the distance from the headland that makes the strait only five stadia wide to the harbor which is called Under the Fig-tree is thirty-five stadia; and thence to the Horn of the Byzantines, five stadia. The Horn, which is close to the wall of the Byzantines, is a gulf that extends approximately towards the west for a distance of sixty stadia; it resembles a stags horn, for it is split into numerous gulfs — branches, as it were. The pelamydes rush into these gulfs and are easily caught — because of their numbers, the force of the current that drives them together, and the narrowness of the gulfs; in fact, because of the narrowness of the area, they are even caught by hand. Now these fish are hatched in the marshes of Lake Maeotis, and when they have gained a little strength they rush out through the mouth of the lake in schools and move along the Asian shore as far as Trapezus and Pharnacia. It is here that the catching of the fish first takes place, though the catch is not considerable, for the fish have not yet grown to their normal size. But when they reach Sinope, they are mature enough for catching and salting. Yet when once they touch the Cyaneae and pass by these, the creatures take such fright at a certain white rock which projects from the Chalcedonian shore that they forthwith turn to the opposite shore. There they are caught by the current, and since at the same time the region is so formed by nature as to turn the current of the sea there to Byzantium and the Horn at Byzantium, they naturally are driven together thither and thus afford the Byzantines and the Roman people considerable revenue. But the Chalcedonians, though situated near by, on the opposite shore, have no share in this abundance, because the pelamydes do not approach their harbors; hence the saying that Apollo, when the men who founded Byzantium at a time subsequent to the founding of Chalcedon by the Megarians consulted the oracle, ordered them to make their settlement opposite the blind, thus calling the Chalcedonians blind, because, although they sailed the regions in question at an earlier time, they failed to take possession of the country on the far side, with all its wealth, and chose the poorer country. I have now carried my description as far as Byzantium, because a famous city, lying as it does very near to the mouth, marked a better-known limit to the coasting-voyage from the Ister. And above Byzantium is situated the tribe of the Astae, in whose territory is a city Calybe, where Philip the son of Amyntas settled the most villainous people of his kingdom.1. EpirusThese alone, then, of all the tribes that are marked off by the Ister and by the Illyrian and Thracian mountains, deserve to be mentioned, occupying as they do the whole of the Adriatic seaboard beginning at the recess, and also the sea-board that is called the left parts of the Pontus, and extends from the Ister River as far as Byzantium. But there remain to be described the southerly parts of the aforesaid mountainous country and next thereafter the districts that are situated below them, among which are both Greece and the adjacent barbarian country as far as the mountains. Now Hecataeus of Miletus says of the Peloponnesus that before the time of the Greeks it was inhabited by barbarians. Yet one might say that in the ancient times the whole of Greece was a settlement of barbarians, if one reasons from the traditions themselves: Pelops brought over peoples from Phrygia to the Peloponnesus that received its name from him; and Danaus from Egypt; whereas the Dryopes, the Caucones, the Pelasgi, the Leleges, and other such peoples, apportioned among themselves the parts that are inside the isthmus — and also the parts outside, for Attica was once held by the Thracians who came with Eumolpus, Daulis in Phocis by Tereus, Cadmeia by the Phoenicians who came with Cadmus, and Boeotia itself by the Aones and Temmices and Hyantes. According to Pindar, there was a time when the Boeotian tribe was called Syes. Moreover, the barbarian origin of some is indicated by their names — Cecrops, Godrus, Aiclus, Cothus, Drymas, and Crinacus. And even to the present day the Thracians, Illyrians, and Epeirotes live on the flanks of the Greeks (though this was still more the case formerly than now); indeed most of the country that at the present time is indisputably Greece is held by the barbarians — Macedonia and certain parts of Thessaly by the Thracians, and the parts above Acaria and Aitolia by the Thesproti, the Cassopaei, the Amphilochi, the Molossi, and the Athamanes — Epeirotic tribes.2. As for the Pelasgi, I have already discussed them. As for the Leleges, some conjecture that they are the same as the Carians, and others that they were only fellow-inhabitants and fellow-soldiers of these; and this, they say, is why, in the territory of Miletus, certain settlements are called settlements of the Leleges, and why, in many places in Caria, tombs of the Leleges and deserted forts, known as Lelegian forts, are so called. However, the whole of what is now called Ionia used to be inhabited by Carians and Leleges; but the Ionians themselves expelled them and took possession of the country, although in still earlier times the captors of Troy had driven the Leleges from the region about Ida that is near Pedasus and the Satniois River. So then, the very fact that the Leleges made common cause with the Carians might be considered a sign that they were barbarians. And Aristotle, in his Polities, also clearly indicates that they led a wandering life, not only with the Carians, but also apart from them, and from earliest times; for instance, in the Polity of the Acarians he says that the Curetes held a part of the country, whereas the Leleges, and then the Teleboae, held the westerly part; and in the Polity of the Aitolians (and likewise in that of the Opuntii and the Megarians) he calls the Locri of today Leleges and says that they took possession of Boeotia too; again, in the Polity of the Leucadians he names a certain indigenous Lelex, and also Teleboas, the son of a daughter of Lelex, and twenty-two sons of Teleboas, some of whom, he says, dwelt in Leucas. But in particular one might believe Hesiod when he says concerning them: For verily Locrus was chieftain of the peoples of the Leleges, whom once Zeus the son of Cronus, who knoweth devices imperishable, gave to Deucalion — peoples picked out of earth; for by his etymology he seems to me to hint that from earliest times they were a collection of mixed peoples and that this was why the tribe disappeared. And the same might be said of the Caucones, since now they are nowhere to be found, although in earlier times they were settled in several places.3. Now although in earlier times the tribes in question were small, numerous, and obscure, still, because of the density of their population and because they lived each under its own king, it was not at all difficult to determine their boundaries; but now that most of the country has become depopulated and the settlements, particularly the cities, have disappeared from sight, it would do no good, even if one could determine their boundaries with strict accuracy, to do so, because of their obscurity and their disappearance. This process of disappearing began a long time ago, and has not yet entirely ceased in many regions because the people keep revolting; indeed, the Romans, after being set up as masters by the inhabitants, encamp in their very houses. Be this as it may, Polybius says that Paulus, after his subjection of Perseus and the Macedonians, destroyed seventy cities of the Epeirotes (most of which, he adds, belonged to the Molossi), and reduced to slavery one hundred and fifty thousand people. Nevertheless, I shall attempt, in so far as it is appropriate to my description and as my knowledge reaches, to traverse the several different parts, beginning at the seaboard of the Ionian Sea — that is, where the voyage out of the Adrias ends.4. of this seaboard, then, the first parts are those about Epidamnus and Apollonia. From Apollonia to Macedonia one travels the Egnatian Road, towards the east; it has been measured by Roman miles and marked by pillars as far as Cypsela and the Hebrus River — a distance of five hundred and thirty-five miles. Now if one reckons as most people do, eight stadia to the mile, there would be four thousand two hundred and eighty stadia, whereas if one reckons as Polybius does, who adds two plethra, which is a third of a stadium, to the eight stadia, one must add one hundred and seventy-eight stadia — the third of the number of miles. And it so happens that travellers setting out from Apollonia and Epidamnus meet at an equal distance from the two places on the same road. Now although the road as a whole is called the Egnatian Road, the first part of it is called the Road to Candavia (an Illyrian mountain) and passes through Lychnidus, a city, and Pylon, a place on the road which marks the boundary between the Illyrian country and Macedonia. From Pylon the road runs to Barnus through Heracleia and the country of the Lyncestae and that of the Eordi into Edessa and Pella and as far as Thessaloniceia; and the length of this road in miles, according to Polybius, is two hundred and sixty-seven. So then, in travelling this road from the region of Epidamnus and Apollonia, one has on the right the Epeirotic tribes whose coasts are washed by the Sicilian Sea and extend as far as the Ambracian Gulf, and, on the left, the mountains of Illyria, which I have already described in detail, and those tribes which live along them and extend as far as Macedonia and the country of the Paeonians. Then, beginning at the Ambracian Gulf, all the districts which, one after another, incline towards the east and stretch parallel to the Peloponnesus belong to Greece; they then leave the whole of the Peloponnesus on the right and project into the Aegean Sea. But the districts which extend from the beginning of the Macedonian and the Paeonian mountains as far as the Strymon River are inhabited by the Macedonians, the Paeonians, and by some of the Thracian mountaineers; whereas the districts beyond the Strymon, extending as far as the mouth of the Pontus and the Haemus, all belong to the Thracians, except the seaboard. This seaboard is inhabited by Greeks, some being situated on the Propontis, others on the Hellespont and the Gulf of Melas, and others on the Aegean. The Aegean Sea washes Greece on two sides: first, the side that faces towards the east and stretches from Sounion, towards the north as far as the Thermaean Gulf and Thessaloniceia, a Macedonian city, which at the present time is more populous than any of the rest; and secondly, the side that faces towards the south, I mean the Macedonian country, extending from Thessaloniceia as far as the Strymon. Some, however, also assign to Macedonia the country that extends from the Strymon as far as the Nestus River, since Philip was so specially interested in these districts that he appropriated them to himself, and since he organized very large revenues from the mines and the other natural resources of the country. But from Sounion to the Peloponnesus lie the Myrtoan, the Cretan, and the Libyan Seas, together with their gulfs, as far as the Sicilian Sea; and this last fills out the Ambracian, the Corinthian, and the Crisaean Gulfs.5. Now as for the Epeirotes, there are fourteen tribes of them, according to Theopompus, but of these the Chaones and the Molossi are the most famous, because of the fact that they once ruled over the whole of the Epeirote country — the Chaones earlier and later the Molossi; and the Molossi grew to still greater power, partly because of the kinship of their kings, who belonged to the family of the Aeacidae, and partly because of the fact that the oracle at Dodona was in their country, an oracle both ancient and renowned. Now the Chaones and the Thesproti and, next in order after these, the Cassopaei (these, too, are Thesproti) inhabit the seaboard which extends from the Ceraunian Mountains as far as the Ambracian Gulf, and they have a fertile country. The voyage, if one begins at the country of the Chaones and sails towards the rising sun and towards the Ambracian Gulf and Corinthian Gulf, keeping the Ausonian Sea on the right and Epeirus on the left, is one thousand three hundred stadia, that is, from the Ceraunian Mountains to the mouth of the Ambracian Gulf. In this interval is Panormus, a large harbor at the center of the Ceraunian Mountains, and after these mountains one comes to Onchesmus, another harbor, opposite which lie the western extremities of Corcyraea, and then still another harbor, Cassiope, from which the distance to Brentesium is one thousand seven hundred stadia. And the distance to Taras from another cape, which is farther south than Cassiope and is called Phalacrum, is the same. After Onchesmus comes Poseidium, and also Buthrotum (which is at the mouth of what is called Pelodes Harbor, is situated on a place that forms a peninsula, and has alien settlers consisting of Romans), and the Sybota. The Sybota are small islands situated only a short distance from the mainland and opposite Leucimma, the eastern headland of Corcyraea. And there are still other small islands as one sails along this coast, but they are not worth mentioning. Then comes Cape Cheimerium, and also Glycys Limen, into which the River Acheron empties. The Acheron flows from the Acherusian Lake and receives several rivers as tributaries, so that it sweetens the waters of the gulf. And also the Thyamis flows near by. Cichyrus, the Ephyra of former times, a city of the Thesprotians, lies above this gulf, whereas Phoinike lies above that gulf which is at Buthrotum. Near Cichyrus is Buchetium, a small town of the Cassopaeans, which is only a short distance above the sea; also Elatria, Pandosia, and Batiae, which are in the interior, though their territory reaches down as far as the gulf. Next in order after Glycys Limen come two other harbors — Comarus, the nearer and smaller of the two, which forms an isthmus of sixty stadia with the Ambracian Gulf, and Nicopolis, a city founded by Augustus Caesar, and the other, the more distant and larger and better of the two, which is near the mouth of the gulf and is about twelve stadia distant from Nicopolis.6. Next comes the mouth of the Ambracian Gulf. Although the mouth of this gulf is but slightly more than four stadia wide, the circumference is as much as three hundred stadia; and it has good harbors everywhere. That part of the country which is on the right as one sails in is inhabited by the Greek Acarians. Here too, near the mouth, is the sacred precinct of the Actian Apollo — a hill on which the sanctuary stands; and at the foot of the hill is a plain which contains a sacred grove and a naval station, the naval station where Caesar dedicated as first fruits of his victory the squadron of ten ships — from vessel with single bank of oars to vessel with ten; however, not only the boats, it is said, but also the boat-houses have been wiped out by fire. On the left of the mouth are Nicopolis and the country of the Epeirote Cassopaeans, which extends as far as the recess of the gulf near Ambracia. Ambracia lies only a short distance above the recess; it was founded by Gorgus, the son of Cypselus. The River Aracthus flows past Ambracia; it is navigable inland for only a few stadia, from the sea to Ambracia, although it rises in Mount Tymphe and the Paroraea. Now this city enjoyed an exceptional prosperity in earlier times (at any rate the gulf was named after it), and it was adorned most of all by Pyrrhus, who made the place his royal residence. In later times, however, the Macedonians and the Romans, by their continuous wars, so completely reduced both this and the other Epeirote cities because of their disobedience that finally Augustus, seeing that the cities had utterly failed, settled what inhabitants were left in one city together the city on this gulf which was called by him Nicopolis; and he so named it after the victory which he won in the naval battle before the mouth of the gulf over Antonius and Cleopatra the queen of the Egyptians, who was also present at the fight. Nicopolis is populous, and its numbers are increasing daily, since it has not only a considerable territory and the adornment taken from the spoils of the battle, but also, in its suburbs, the thoroughly equipped sacred precinct — one part of it being in a sacred grove that contains a gymnasium and a stadium for the celebration of the quinquennial games, the other part being on the hill that is sacred to Apollo and lies above the grove. These games — the Actia, sacred to Actian Apollo — have been designated as Olympian, and they are superintended by the Lacedemonians. The other settlements are dependencies of Nicopolis. In earlier times also the Actian Games were wont to be celebrated in honor of the god by the inhabitants of the surrounding country — games in which the prize was a wreath — but at the present time they have been set in greater honor by Caesar.7. After Ambracia comes Argos Amphilochicum, founded by Alcmaeon and his children. According to Ephorus, at any rate, Alcmaeon, after the expedition of the Epigoni against Thebes, on being invited by Diomedes, went with him into Aitolia and helped him acquire both this country and Acaria; and when Agamemnon summoned them to the Trojan war, Diomedes went, but Alcmaeon stayed in Acaria, founded Argos, and named it Amphilochicum after his brother; and he named the river which flows through the country into the Ambracian Gulf Inachus, after the river in the Argeian country. But according to Thucydides, Amphilochus himself, after his return from Troy, being displeased with the state of affairs at Argos, passed on into Acaria, and on succeeding to his brothers dominion founded the city that is named after him.8. The Amphilochians are Epeirotes; and so are the peoples who are situated above them and border on the Illyrian mountains, inhabiting a rugged country — I mean the Molossi, the Athamanes, the Aethices, the Tymphaei, the Orestae, and also the Paroraei and the Atintanes, some of them being nearer to the Macedonians and others to the Ionian Sea. It is said that Orestes once took possession of Orestias — when is, exile on account of the murder of his mother — and left the country bearing his name; and that he also founded a city and called it Argos Oresticum. But the Illyrian tribes which are near the southern part of the mountainous country and those which are above the Ionian Sea are intermingled with these peoples; for above Epidamnus and Apollonia as far as the Ceraunian Mountains dwell the Bylliones, the Taulantii, the Parthini, and the Brygi. Somewhere nearby are also the silver mines of Damastion, where the Perisadyes and the Encheleii (also called Sesarethii) together established their dominion; and near these people are also the Lyncestae, the territory Deuriopus, the Pelagonian Tripolitis, the Eordi, Elimeia, and Eratyra. In earlier times these peoples were ruled separately, each by its own dynasty. For instance, it was the descendants of Cadmus and Harmonia who ruled over the Encheleii; and the scenes of the stories told about them are still pointed out there. These people, I say, were not ruled by men of native stock; and the Lyncestae became subject to Arrabaeus, who was of the stock of the Bacchiads (Eurydice, the mother of Philip, Amyntas son, was Arrabaeus daughters daughter and Sirra was his daughter); and again, of the Epeirotes, the Molossi became subject to Pyrrhus, the son of Neoptolemus the son of Achilles, and to his descendants, who were Thessalians. But the rest were ruled by men of native stock. Then, because one tribe or another was always getting the mastery over others, they all ended in the Macedonian empire, except a few who dwelt above the Ionian Sea. And in fact the regions about Lyncus, Pelagonia, Orestias, and Elimeia, used to be called Upper Macedonia, though later on they were by some also called Free Macedonia. But some go so far as to call the whole of the country Macedonia, as far as Corcyra, at the same time stating as their reason that in tonsure, language, short cloak, and other things of the kind, the usages of the inhabitants are similar, although, they add, some speak both languages. But when the empire of the Macedonians was broken up, they fell under the power of the Romans. And it is through the country of these tribes that the Egnatian Road runs, which begins at Epidamnus and Apollonia. Near the Road to Candavia are not only the lakes which are in the neighborhood of Lychnidus, on the shores of which are salt-fish establishments that are independent of other waters, but also a number of rivers, some emptying into the Ionian Sea and others flowing in a southerly direction — I mean the Inachus, the Aratthus, the Achelous and the Evenus (formerly called the Lycormas); the Aratthus emptying into the Ambracian Gulf, the Inachus into the Achelous, the Achelous itself and the Evenus into the sea — the Achelous after traversing Acaria and the Evenus after traversing Aitolia. But the Erigon, after receiving many streams from the Illyrian mountains and from the countries of the Lyncestae, Brygi, Deuriopes, and Pelagonians, empties into the Axius.9. In earlier times there were also cities among these tribes; at any rate, Pelagonia used to be called Tripolitis, one of which was Azorus; and all the cities of the Deuriopes on the Erigon River were populous, among which were Bryanium, Alalcomenae, and Stybara. And Cydrae belonged to the Brygians, while Aiginium, on the border of Aethicia and Tricca, belonged to the Tymphaei. When one is already near to Macedonia and to Thessaly, and in the neighborhood of the Poeus and the Pindus Mountains, one comes to the country of the Aethices and to the sources of the Peneius River, the possession of which is disputed by the Tymphaei and those Thessalians who live at the foot of the Pindus, and to the city Oxyneia, situated on the Ion River one hundred and twenty stadia from Azorus in Tripolitis. Near by are Alalcomenae, Aiginium, Europus, and the confluence of the Ion River with the Peneius. Now although in those earlier times, as I have said, all Epeirus and the Illyrian country were rugged and full of mountains, such as Tomarus and Polyanus and several others, still they were populous; but at the present time desolation prevails in most parts, while the parts that are still inhabited survive only in villages and in ruins. And even the oracle at Dodona, like the rest, is virtually extinct.10. This oracle, according to Ephorus, was founded by the Pelasgi. And the Pelasgi are called the earliest of all peoples who have held dominion in Greece. And the poet speaks in this way: O Lord Zeus, Dodonaean, Pelasgian; and Hesiod: He came to Dodona and the oak-tree, seat of the Pelasgi. The Pelasgi I have already discussed in my description of Tyrrhenia; and as for the people who lived in the neighborhood of the sanctuary of Dodona, Homer too makes it perfectly clear from their mode of life, when he calls them men with feet unwashen, men who sleep upon the ground, that they were barbarians; but whether one should call them Helli, as Pindar does, or Selli, as is conjectured to be the true reading in Homer, is a question to which the text, since it is doubtful, does not permit a positive answer. Philochorus says that the region round about Dodona, like Euboea, was called Hellopia, and that in fact Hesiod speaks of it in this way: There is a land called Hellopia, with many a corn-field and with goodly meadows; on the edge of this land a city called Dodona hath been built. It is thought, Apollodorus says, that the land was so called from the marshes around the sanctuary; as for the poet, however, Apollodorus takes it for granted that he did not call the people who lived about the sanctuary Helli, but Selli, since (Apollodorus adds) the poet also named a certain river Selleeis. He names it, indeed, when he says, From afar, out of Ephyra, from the River Selleeis; however, as Demetrius of Scepsis says, the poet is not referring to the Ephyra among the Thesprotians, but to that among the Eleians, for the Selleeis is among the Eleians, he adds, and there is no Selleeis among the Thesprotians, nor yet among the Molossi. And as for the myths that are told about the oak-tree and the doves, and any other myths of the kind, although they, like those told about Delphi, are in part more appropriate to poetry, yet they also in part properly belong to the present geographical description.11. In ancient times, then, Dodona was under the rule of the Thesprotians; and so was Mount Tomarus, or Tmarus (for it is called both ways), at the base of which the sanctuary is situated. And both the tragic poets and Pindar have called Dodona Thesprotian Dodona. But later on it came under the rule of the Molossi. And it is after the Tomarus, people say, that those whom the poet calls interpreters of Zeus — whom he also calls men with feet unwashen, men who sleep upon the ground — were called tomouroi; and in the Odyssey some so write the words of Amphinomus, when he counsels the wooers not to attack Telemachus until they inquire of Zeus: If the tomouroi of great Zeus approve, I myself shall slay, and I shall bid all the rest to aid, whereas if god averts it, I bid you stop. For it is better, they argue, to write tomouroi than themistes; at any rate, nowhere in the poet are the oracles called themistes, but it is the decrees, statutes, and laws that are so called; and the people have been called tomouroi because tomouroi is a contraction of tomarouroi, the equivalent of tomarophylakes. Now although the more recent critics say tomouroi, yet in Homer one should interpret themistes (and also boulai) in a simpler way, though in a way that is a misuse of the term, as meaning those orders and decrees that are oracular, just as one also interprets themistes as meaning those that are made by law. For example, such is the case in the following: to give ear to the decree of Zeus from the oak-tree of lofty foliage.12. At the outset, it is true, those who uttered the prophecies were men (this too perhaps the poet indicates, for he calls them hypophetae, and the prophets might be ranked among these), but later on three old women were designated as prophets, after Dione also had been designated as temple-sharer of Zeus. Suidas, however, in his desire to gratify the Thessalians with mythical stories, says that the sanctuary was transferred from Thessaly, from the part of Pelasgia which is about Scotussa (and Scotussa does belong to the territory called Thessalia Pelasgiotis), and also that most of the women whose descendants are the prophetesses of today went along at the same time; and it is from this fact that Zeus was also called Pelasgian. But Cineas tells a story that is still more mythical.1. fragments. Cineas says that there was a city in Thessaly, and that an oak-tree and the oracle of Zeus were transferred from there to Epeirus. 1a In earlier times the oracle was in the neighborhood of Scotussa, a city of Pelasgiotis; but when the tree was set on fire by certain people the oracle was transferred in accordance with an oracle which Apollo gave out at Dodona. However, he gave out the oracle, not through words, but through certain symbols, as was the case at the oracle of Zeus Ammon in Libya. Perhaps there was something exceptional about the flight of the three pigeons from which the priestesses were wont to make observations and to prophesy. It is further said that in the language of the Molossians and the Thesprotians old women are called peliai and old men pelioi. And perhaps the much talked of Peleiades were not birds, but three old women who busied themselves about the sanctuary. 1b I mentioned Scotussa also in my discussion of Dodona and of the oracle in Thessaly, because the oracle was originally in the latter region. 1c According to the Geographer, a sacred oak tree is revered in Dodona, because it was thought to be the earliest plant created and the first to supply men with food. And the same writer also says in reference to the oracular doves there, as they are called, that the doves are observed for the purposes of augury, just as there were some seers who divined from ravens.2. Among the Thesprotians and the Molossians old women are called peliai and old men pelioi, as is also the case among the Macedonians; at any rate, those people call their dignitaries peligones (compare the gerontes among the Laconians and the Massaliotes). And this, it is said, is the origin of the myth about the pigeons in the Dodonaean oak-tree.3. The proverbial phrase, the copper vessel in Dodona, originated thus: In the sanctuary was a copper vessel with a statue of a man situated above it and holding a copper scourge, dedicated by the Corcyraeans; the scourge was three-fold and wrought in chain fashion, with bones strung from it; and these bones, striking the copper vessel continuously when they were swung by the winds, would produce tones so long that anyone who measured the time from the beginning of the tone to the end could count to four hundred. Whence, also, the origin of the proverbial term, the scourge of the Corcyraeans.4. Paeonia is on the east of these tribes and on the west of the Thracian mountains, but it is situated on the north of the Macedonians; and, by the road that runs through the city Gortynium and Stobi, it affords a passage to . . (through which the Axius flows, and thus makes difficult the passage from Paeonia to Macedonia — just as the Peneius flows through Tempe and thus fortifies Macedonia on the side of Greece). And on the south Paeonia borders on the countries of the Autariatae, the Dardanii, and the Ardiaei; and it extends as far as the Strymon.5. The Haliacmon flows into the Thermaean Gulf.6. Orestis is of considerable extent, and has a large mountain which reaches as far as Mount Corax in Aitolia and Mount Parnassus, About this mountain dwell the Orestae themselves, the Tymphaei, and the Greeks outside the isthmus that are in the neighborhood of Parnassus, Oita, and Pindus. As a whole the mountain is called by a general name, Boeum, but taken part by part it has many names. People say that from the highest peaks one can see both the Aegean Sea and the Ambracian and Ionian Sea, but they exaggerate, I think. Mount Pteleum, also, is fairly high; it is situated around the Ambracian Gulf, extending on one side as far as the Corcyraean country and on the other to the sea at Leucas.7. Corcyra is proverbially derided as a joke because it was humbled by its many wars.8. Corcyra in early times enjoyed a happy lot and had a very large naval force, but was ruined by certain wars and tyrants. And later on, although it was set free by the Romans, it got no commendation, but instead, as an object of reproach, got a proverb: Corcyra is free, dung where thou wilt.9. There remain of Europe, first, Macedonia and the parts of Thrace that are contiguous to it and extend as far as Byzantium; secondly, Greece; and thirdly, the islands that are close by. Macedonia, of course, is a part of Greece, yet now, since I am following the nature and shape of the places geographically, I have decided to classify it apart from the rest of Greece and to join it with that part of Thrace which borders on it and extends as far as the mouth of the Euxine and the Propontis. Then, a little further on, Strabo mentions Cypsela and the Nebrus River, and also describes a sort of parallelogram in which the whole of Macedonia lies.10. Macedonia is bounded, first, on the west, by the coastline of the Adrias; secondly, on the east, by the meridian line which is parallel to this coastline and runs through the outlets of the Nebrus River and through the city Cypsela; thirdly, on the north, by the imaginary straight line which runs through the Bertiscus Mountain, the Scardus, the Orbelus, the Rhodope, and the Haemus; for these mountains, beginning at the Adrias, extend on a straight line as far as the Euxine, thus forming towards the south a great peninsula which comprises Thrace together with Macedonia, Epeirus, and Achaea; and fourthly, on the south, by the Egnatian Road, which runs from the city Dyrrhachium towards the east as far as Thessaloniceia. And thus the shape of Macedonia is very nearly that of a parallelogram.11. What is now called Macedonia was in earlier times called Emathia. And it took its present name from Macedon, one of its early chieftains. And there was also a city Emathia close to the sea. Now a part of this country was taken and held by certain of the Epeirotes and the Illyrians, but most of it by the Bottiaei and the Thracians. The Bottiaei came from Brete originally, so it is said, along with Botton as chieftain. As for the Thracians, the Pieres inhabited Pieria and the region about Olympus; the Paeones, the region on both sides of the Axius River, which on that account is called Amphaxitis; the Edoni, and Bisaltae, the rest of the country as far as the Strymon. of these two peoples the latter are called Bisaltae alone, whereas a part of the Edoni are called Mygdones, a part Edones, and a part Sithones. But of all these tribes the Argeadae, as they are called, established themselves as masters, and also the Chalcidians of Euboea; for the Chalcidians of Euboea also came over to the country of the Sithones and jointly peopled about thirty cities in it, although later on the majority of them were ejected and came together into one city, Olynthus; and they were named the Thracian Chalcidians. 11a The ethnic of Botteia is spelled with the i, according to Strabo in his Seventh Book. And the city is called after Botton the Cretan. 11b Amphaxion. Two parts of speech. A city. The ethnic of Amphaxion is Amphaxites.12. The Peneius forms the boundary between Lower Macedonia, or that part of Macedonia which is close to the sea, and Thessaly and Magnesia; the Haliacmon forms the boundary of Upper Macedonia; and the Haliacmon also, together with the Erigon and the Axius and another set of rivers, form the boundary of the Epeirotes and the Paeonians. 12a For if, according to the Geographer, Macedonia stretches from the Thessalian Pelion and Peneius towards the interior as far as Paeonia and the Epeirote tribes, and if the Greeks had at Troy an allied force from Paeonia, it is difficult to conceive that an allied force came to the Trojans from the aforesaid more distant part of Paeonia.13. of the Macedonian coastline, beginning at the recess of the Thermaean Gulf and at Thessaloniceia, there are two parts — one extending towards the south as far as Sounion and the other towards the east as far as the Thracian Chersonese, thus forming at the recess a sort of angle. Since Macedonia extends in both directions, I must begin with the part first mentioned. The first portion, then, of this part — I mean the region of Sounion — has above it Attica together with the Megarian country as far as the Crisaean Gulf; after this is that Boeotian coastline which faces Euboea, and above this coast-line lies the rest of Boeotia, extending in the direction of the west, parallel to Attica. And he says that the Egnatian Road, also, beginning at the Ionian Sea, ends at Thessalonike.14. As for the ribbon-like stretches of land, he says, I shall first mark off the boundary of the peoples who live in the one which is beside the sea near the Peneius and the Haliacmon. Now the Peneius flows from the Pindus Mountain through the middle of Thessaly towards the east; and after it passes through the cities of the Lapithae and some cities of the Perrhaebians, it reaches Tempe, after having received the waters of several rivers, among which is the Europus, which the poet called Titaresius, since it has its sources in the Titarius Mountain; the Titarius Mountain joins Olympus, and thence Olympus begins to mark the boundary between Macedonia and Thessaly; for Tempe is a narrow glen between Olympus and Ossa, and through these narrows the Peneius flows for a distance of forty stadia with Olympus, the loftiest mountain in Macedonia, on the left, and with Ossa, near the outlets of the river, on the right. So then, Gyrton, the Perrhaebian and Magnetan city in which Peirithous and Ixion reigned, is situated near the outlets of the Peneius on the right; and the city of Crannon lies at a distance of as much as one hundred stadia from Gyrton; and writers say that when the poet says, Verily these twain from Thrace and what follows, he means by Ephyri the Crannonians and by Phlegyae the Gyrtonians. But Pieria is on the other side of the Peneius.15. The Peneius River rises in the Pindus Mountain and flows through Tempe and through the middle of Thessaly and of the countries of the Lapithae and the Perrhaebians, and also receives the waters of the Europus River, which Homer called Titaresius; it marks the boundary between Macedonia on the north and Thessaly on the south. But the source-waters of the Europus rise in the Titarius Mountain, which is continuous with Olympus. And Olympus belongs to Macedonia, whereas Ossa and Pelion belong to Thessaly. 15a The Peneius rises, according to the Geographer, in that part of the Pindus Mountain about which the Perrhaebians live. . And Strabo also makes the following statements concerning the Peneius: The Peneius rises in the Pindus; and leaving Tricca on the left it flows around Atrax and Larissa, and after receiving the rivers in Thessaly passes on through Tempe. And he says that the Peneius flows through the center of Thessaly, receiving many rivers, and that in its course it keeps Olympus on the left and Ossa on the right. And at its outlets, on the right, is a Magnetan city, Gyrton, in which Peirithous and Ixion reigned; and not far from Gyrton is a city Crannon, whose citizens were called by a different name, Ephyri, just as the citizens of Gyrton were called Phlegyae.16. Below the foot-hills of Olympus, along the Peneius River, lies Gyrton, the Perrhaebian and Magnetan city, in which Peirithous and Ixion ruled; and Crannon is at a distance of one hundred stadia from Gyrton, and writers say that when the poet says, Verily these twain from Thrace, he means by Ephyri the Crannonians and by Phlegyae the Gyrtonians. 16a The city of Crannon is at a distance of one hundred stadia from Gyrton, according to Strabo. 16b Homolium, a city of Macedonia and Magnesia. Strabo in his Seventh Book. 16c I have said in my description of Macedonia that Homolium is close to Ossa and is where the Peneius, flowing through Tempe, begins to discharge its waters. 16d There were several different Ephyras, if indeed the Geographer counts as many as nine. 16e He (the Geographer) speaks of a city Gyrton, a Magnetan city near the outlets of the Peneius.17. The city Dium, in the foot-hills of Olympus, is not on the shore of the Thermaean Gulf, but is at a distance of as much as seven stadia from it. And the city Dium has a village near by, Pimpleia, where Orpheus lived.18. At the base of Olympus is a city Dium. And it has a village near by, Pimpleia. Here lived Orpheus, the Ciconian, it is said — a wizard who at first collected money from his music, together with his soothsaying and his celebration of the orgies connected with the mystic initiatory rites, but soon afterwards thought himself worthy of still greater things and procured for himself a throng of followers and power. Some, of course, received him willingly, but others, since they suspected a plot and violence, combined against him and killed him. And near here, also, is Leibethra.19. In the early times the soothsayers also practised music.20. After Dium come the outlets of the Haliacmon; then Pydna, Methone, Alorus, and the Erigon and Ludias Rivers. The Erigon flows from the country of the Triclari through that of the Orestae and through Pellaea, leaves the city on the left, and meets the Axius; the Ludias is navigable inland to Pella, a distance of one hundred and twenty stadia. Methone, which lies between the two cities, is about forty stadia from Pydna and seventy from Alorus. Alorus is in the inmost recess of the Thermaean Gulf, and it is called Thessaloniceia because of its fame. Now Alorus is regarded as a Bottiaean city, whereas Pydna is regarded as a Pierian. Pella belongs to lower Macedonia, which the Bottiaei used to occupy; in early times the treasury of Macedonia was here. Philip enlarged it from a small city, because he was reared in it. It has a headland in what is called Lake Ludias; and it is from this lake that the Ludias River issues, and the lake itself is supplied by an offshoot of the Axius. The Axius empties between Chalastra and Therma; and on this river lies a fortified place which now is called Abydon, though Homer calls it Amydon, and says that the Paeonians went to the aid of Troy from there, from afar, out of Amydon, from wide-flowing Axius. The place was destroyed by the Argeadae.21. The Axius is a muddy stream; but Homer calls it water most fair, perhaps on account of the spring called Aea, which, since it empties purest water into the Axius, proves that the present current reading of the passage in the poet is faulty. After the Axius, at a distance of twenty stadia, is the Echedorus; then, forty stadia farther on, Thessaloniceia, founded by Cassander, and also the Egnatian Road. Cassander named the city after his wife Thessalonice, daughter of Philip son of Amyntas, after he had razed to the ground the towns in Crusis and those on the Thermaean Gulf, about twenty-six in number, and had settled all the inhabitants together in one city; and this city is the metropolis of what is now Macedonia. Among those included in the settlement were Apollonia, Chalastra, Therma, Garescus, Aenea, and Cissus; and of these one might suspect that Cissus belonged to Cisses, whom the poet mentions in speaking of Iphidamas, whom Cisses reared.22. After the city Dium comes the Haliacmon River, which empties into the Thermaean Gulf. And the part after this, the seaboard of the gulf towards the north as far as the Axius River, is called Pieria, in which is the city Pydna, now called Citrum. Then come the cities Methone and Alorus. Then the Rivers Erigon and Ludias; and from Ludias to the city of Pella the river is navigable, a distance of one hundred and twenty stadia. Methone is forty stadia distant from Pydna and seventy stadia from Alorus. Now Pydna is a Pierian city, whereas Alorus is Bottiaean. Now it was in the plain before Pydna that the Romans defeated Perseus in war and destroyed the kingdom of the Macedonians, and it was in the plain before Methone that Philip the son of Amyntas, during the siege of the city, had the misfortune to have his right eye knocked out by a bolt from a catapult.23. As for Pella, though it was formerly small, Philip greatly enlarged it, because he was reared in it. It has a lake before it; and it is from this lake that the Ludias River flows, and the lake is supplied by an offshoot of the Axius. Then the Axius, dividing both Bottiaea and the land called Amphaxitis, and receiving the Erigon River, discharges its waters between Chalastra and Therma. And on the Axius River lies the place which Homer calls Amydon, saying that the Paeonians went to the aid of Troy from there, from afar, out of Amydon, from wide-flowing Axius. But since the Axius is muddy and since a certain spring rises in Amydon and mingles water most fair with it, therefore the next line, Axius, whose water most fair is spread oer Aea, is changed to read thus, Axius, oer which is spread Aeas water most fair; for it is not the water most fair of the Axius that is spread over the face of the earth, but that of the spring oer the Axius.24. After the Axius River comes Thessalonica, a city which in earlier times was called Therma. It was founded by Cassander, who named it after his wife, the daughter of Philip the son of Amyntas. And he transferred to it the towns in the surrounding country, as, for instance, Chalastra, Aenea, Cissus, and also some others. And one might suspect that it was from this Cissus that Homers Iphidamas came, whose grandfather Cisseus reared him, Homer says, in Thrace, which now is called Macedonia.25. Mt. Bermium, also, is somewhere in this region; in earlier times it was occupied by Briges, a tribe of Thracians; some of these crossed over into Asia and their name was changed to Phryges. After Thessaloniceia come the remaining parts of the Thermaean Gulf as far as Canastraion; this is a headland which forms a peninsula and rises opposite to Magnetis. The name of the peninsula is Pallene; and it has an isthmus five stadia in width, through which a canal is cut. On the isthmus is situated a city founded by the Corinthians, which in earlier times was called Potidaea, although later on it was called Cassandreia, after the same King Cassander, who restored it after it had been destroyed. The distance by sea around this peninsula is five hundred and seventy stadia. And further, writers say that in earlier times the giants lived here and that the country was named Phlegra; the stories of some are mythical, but the account of others is more plausible, for they tell of a certain barbarous and impious tribe which occupied the place but was broken up by Heracles when, after capturing Troy, be sailed back to his home-land. And here, too, the Trojan women were guilty of their crime, it is said, when they set the ships on fire in order that they might not be slaves to the wives of their captors.26. The city Beroea lies in the foot-hills of Mt. Bermium.27. The peninsula Pallene, on whose isthmus is situated the city formerly called Potidaea and now Cassandreia, was called Phlegra in still earlier times. It used to be inhabited by the giants of whom the myths are told, an impious and lawless tribe, whom Heracles destroyed. It has four cities, Aphytis, Mende, Scione, Sane. 27a The Scepsian apparently accepts the opinion neither of this man nor of those who suppose them to be the Halizoni near Pallene, whom I have mentioned in my description of Macedonia.28. Olynthus was seventy stadia distant from Potidaea.29. The naval station of Olynthus is Macyperna, on the Toronaean Gulf.30. Near Olynthus is a hollow place which is called Cantharolethron from what happens there; for when the insect called the Cantharos, which is found all over the country, touches that place, it dies.31. After Cassandreia, in order, comes the remainder of the seaboard of the Toronaean Gulf, extending as far as Derrhis. Derrhis is a headland that rises opposite to Canastraion and forms the gulf; and directly opposite Derrhis, towards the east, are the capes of Athos; and between is the Singitic Gulf, which is named after Singus, the ancient city that was on it, now in ruins. After this city comes Acanthus, a city situated on the isthmus of Athos; it was founded by the Andrii, and from it many call the gulf the Acanthian Gulf.32. Opposite Canastrum, a cape of Pallene, is Derrhis, a headland near Cophus Harbor; and these two mark off the limits of the Toronaean Gulf . And towards the east, again, lies the cape of Athos, which marks off the limit of the Singitic Gulf. And so the gulfs of the Aegean Sea lie in order, though at some distance from one another, towards the north, as follows: the Maliac, the Pagasitic, the Thermaean, the Toronaean, the Singitic, the Strymonic. The capes are, first, Poseidium, the one between the Maliac and the Pagasitic; secondly, the next one towards the north, Sepias; then the one on Pallene, Canastrum; then Derrhis; then come Nymphaion, on Athos on the Singitic Gulf, and Acrathos, the cape that is on the Strymonic Gulf (Mt. Athos is between these two capes, and Lemnos is to the east of Mt. Athos); on the north, however, the limit of the Strymonic Gulf is marked by Neapolis.33. Acanthus, a city on the Singitic Gulf, is on the coast near the canal of Xerxes. Athos has five cities, Dium, Kleonai, Thyssus, Olophyxis, Acrothoi; and Acrothoi is near the crest of Athos. Mt. Athos is breast-shaped, has a very sharp crest, and is very high, since those who live on the crest see the sun rise three hours before it rises on the seaboard. And the distance by sea around the peninsula from the city Acanthus as far as Stageirus, the city of Aristotle, is four hundred stadia. On this coast is a harbor, Caprus by name, and also an isle with the same name as the harbor. Then come the outlets of the Strymon; then Phagres, Galepsus, Apollonia, all cities; then the mouth of the Nestus, which is the boundary between Macedonia and Thrace as fixed by Philip and his son Alexander in their times. There is also another set of cities about the Strymonic Gulf, as, for instance, Myrcinus, Argilus, Drabescus, and Datum. The last named has not only excellent and fruitful soil but also dock-yards and gold mines; and hence the proverb, a Datum of good things, like that other proverb, spools of good things.34. There are very many gold mines in Crenides, where the city Philippi now is situated, near Mt. Pangaion. And Mt. Pangaion as well has gold and silver mines, as also the country across, and the country this side, the Strymon River as far as Paeonia. And it is further said that the people who plough the Paeonian land find nuggets of gold.35. Mt. Athos is high and breast-shaped; so high that on its crests the sun is up and the people are weary of ploughing by the time cock-crow begins among the people who live on the shore. It was on this shore that Phamyris the Thracian reigned, who was a man of the same pursuits as Orpheus. Here, too, is to be seen a canal, in the neighborhood of Acanthus, where Xerxes dug a canal across Athos, it is said, and, by admitting the sea into the canal, brought his fleet across from the Strymonic Gulf through the isthmus. Demetrius of Scepsis, however, does not believe that this canal was navigable, for, he says, although as far as ten stadia the ground is deep-soiled and can be dug, and in fact a canal one plethrum in width has been dug, yet after that it is a flat rock, almost a stadium in length, which is too high and broad to admit of being quarried out through the whole of the distance as far as the sea; but even if it were dug thus far, certainly it could not be dug deep enough to make a navigable passage; this, he adds, is where Alexarchus, the son of Antipater, laid the foundation of Ouranopolis, with its circuit of thirty stadia. Some of the Pelasgi from Lemnos took up their abode on this peninsula, and they were divided into five cities, Kleonai, Olophyxis, Acrothoi, Dium, Thyssus. After Athos comes the Strymonic Gulf extending as far as the Nestus, the river which marks off the boundary of Macedonia as fixed by Philip and Alexander; to be accurate, however, there is a cape which with Athos forms the Strymonic Gulf, I mean the cape which has had on it a city called Apollonia. The first city on this gulf after the harbor of the Acanthians is Stageira, the native city of Aristotle, now deserted; this too belongs to the Chalcidians and so do its harbor, Caprus, and an isle bearing the same name as the harbor. Then come the Strymon and the inland voyage of twenty stadia to Amphipolis. Amphipolis was founded by the Athenians and is situated in that place which is called Ennea Hodoi. Then come Galepsus and Apollonia, which were razed to the ground by Philip.36. From the Peneius, he says, to Pydna is one hundred and twenty stadia. Along the seaboard of the Strymon and the Dateni are, not only the city Neapolis, but also Datum itself, with its fruitful plains, lake, rivers, dock-yards, and profitable gold mines; and hence the proverb, a Datum of good things, like that other proverb, spools of good things. Now the country that is on the far side of the Strymon, I mean that which is near the sea and those places that are in the neighborhood of Datum, is the country of the Odomantes and the Edoni and the Bisaltae, both those who are indigenous and those who crossed over from Macedonia, amongst whom Rhesus reigned. Above Amphipolis, however, and as far as the city Heracleia, is the country of the Bisaltae, with its fruitful valley; this valley is divided into two parts by the Strymon, which has its source in the country of the Agrianes who live round about Rhodope; and alongside this country lies Parorbelia, a district of Macedonia, which has in its interior, along the valley that begins at Eidomene, the cities Callipolis, Orthopolis, Philippopolis, Garescus. If one goes up the Strymon, one comes to Berge; it, too, is situated in the country of the Bisaltae, and is a village about two hundred stadia distant from Amphipolis. And if one goes from Heracleia towards the north and the narrows through which the Strymon flows, keeping the river on the right, one has Paeonia and the region round about Doberus, Rhodope, and the Haemus Mountain on the left, whereas on the right one has the region round about the Haemus. This side the Strymon are Scotussa, near the river itself, and Arethusa, near lake Bolbe. Furthermore, the name Mygdones is applied especially to the people round about the lake. Not only the Axius flows out of the country of the Paeonians, but also the Strymon, for it flows out of the country of the Agrianes through that of the Medi and Sinti and empties into the parts that are between the Bisaltae and the Odomantes.37. The Strymon River rises in the country of the Agrianes who live round about Rhodope.38. Some represent the Paeonians as colonists from the Phrygians, while others represent them as independent founders. And it is said that Paeonia has extended as far as Pelagonia and Pieria; that Pelagonia was called Orestia in earlier times, that Asteropaeus, one of the leaders who made the expedition from Paeonia to Troy, was not without good reason called son of Pelegon, and that the Paeonians themselves were called Pelagonians.39. The Homeric Asteropaeus son of Pelegon was, as history tells us, from Paeonia in Macedonia; wherefore son of Pelegon, for the Paeonians were called Pelagonians.40. Since the paeanismos of the Thracians is called titanismos by the Greeks, in imitation of the cry uttered in paeans, the Titans too were called Pelagonians.41. It is clear that in early times, as now, the Paeonians occupied much of what is now Macedonia, so that they could not only lay siege to Perinthus but also bring under their power all Crestonia and Mygdonis and the country of the Agrianes as far as Pangaeurum. Philippi and the region about Philippi lie above that part of the seaboard of the Strymonic Gulf which extends from Galepsus as far as Nestus. In earlier times Philippi was called Crenides, and was only a small settlement, but it was enlarged after the defeat of Brutus and Cassius.42. What is now the city Philippi was called Crenides in early times.43. off this seaboard lie two islands, Lemnos and Thasos. And after the strait of Thasos one comes to Abdera and the scene of the myths connected with Abderus. It was inhabited by the Bistonian Thracians over whom Diomedes ruled. The Nestus River does not always remain in the same bed, but oftentimes floods the country. Then come Dicaea, a city situated on a gulf, and a harbor. Above these lies the Bistonis, a lake which has a circuit of about two hundred stadia. It is said that, because this plain was altogether a hollow and lower than the sea, Heracles, since he was inferior in horse when he came to get the mares of Diomedes, dug a canal through the shore and let in the water of the sea upon the plain and thus mastered his adversaries. One is shown also the royal residence of Diomedes, which, because of its naturally strong position and from what is actually the case, is called Cartera Come. After the lake, which is midway between, come Xantheia, Maroneia, and Ismarus, the cities of the Cicones. Ismarus, however, is now called Ismara; it is near Maroneia. And near here, also, Lake Ismaris sends forth its stream; this stream is called Odysseium. And here, too, are what are called the Thasion Cephalae. But the people situated in the interior are Sapaei.44. Topeira is near Abdera and Maroneia. 44a The aforesaid Ismarus, in later times called Ismara, is, they say, a city of the Cicones; it is near Maroneia, where is also a lake, the stream of which is called Odysseium; here too is a hero-sanctuary of Maron, as the Geographer records.45. The Sinti, a Thracian tribe, inhabit the island Lemnos; and from this fact Homer calls them Sinties, when he says, where me the Sinties . . 45a Lemnos: first settled by the Thracians who were called Sinties, according to Strabo.46. After the Nestus River, towards the east, is the city Abdera, named after Abderus, whom the horses of Diomedes devoured; then, near by, the city Picaea, above which lies a great lake, Bistonis; then the city Maroneia.47. Thrace as a whole consists of twenty-two tribes. But although it has been devastated to an exceptional degree, it can send into the field fifteen thousand cavalry and also two hundred thousand infantry. After Maroneia one comes to the city Orthagoria and to the region about Serrhium (a rough coasting voyage) and to Tempyra, the little town of the Samothracians, and to Caracoma, another little town, off which lies the island Samothrace, and to Imbros, which is not very far from Samothrace; Thasos, however, is more than twice as far from Samothrace as Imbros is. From Caracoma one comes to Doriscus, where Xerxes enumerated his army; then to the Hebrus, which is navigable inland to Cypsela, a distance of one hundred and twenty stadia. This, he says, was the boundary of the Macedonia which the Romans first took away from Perseus and afterwards from the Pseudo-Philip. Now Paulus, who captured Perseus, annexed the Epeirotic tribes to Macedonia, divided the country into four parts for purposes of administration, and apportioned one part to Amphipolis, another to Thessaloniceia, another to Pella, and another to the Pelagonians. Along the Hebrus live the Corpili, and, still farther up the river, the Brenae, and then, farthermost of all, the Bessi, for the river is navigable thus far. All these tribes are given to brigandage, but most of all the Bessi, who, He says, are neighbors to the Odrysae and the Sapaei. Bizye was the royal residence of the Astae. The term Odrysae is applied by some to all the peoples living above the seaboard from the Hebrus and Cypsela as far as Odessus — the peoples over whom Amadocus, Cersobleptes, Berisades, Seuthes, and Cotys reigned as kings. 47a Odrysae: a tribe of Thrace; Strabo in his Seventh Book. 47b The Geographer, in pointing out the great extent of Thrace, says also that Thrace as a whole consists of twenty-two tribes.48. The river in Thrace that is now called Rheginia used to be called Erigon.49. Iasion and Dardanus, two brothers, used to live in Samothrace. But when Iasion was struck by a thunderbolt because of his sin against Demeter, Dardanus sailed away from Samothrace, went and took up his abode at the foot of Mount Ida, calling the city Dardania, and taught the Trojans the Samothracian Mysteries. In earlier times, however, Samothrace was called Samos.50. Many writers have identified the gods that are worshipped in Samothrace with the Cabeiri, though they cannot say who the Cabeiri themselves are, just as the Cyrbantes and Corybantes, and likewise the Curetes and the Idaean Dactyli, are identified with them. This Thracian island, according to the Geographer, is called Samos because of its height; for samoi, he says, means heights. . And the Geographer says that in olden times Samians from Mycale settled in the island, which had been deserted because of a dearth of crops, and that in this way it was called Samos. . And the Geographer records also that in earlier times Samothrace was called Melite, as also that it was rich; for Cilician pirates, he says, secretly broke into the sanctuary in Samothrace, robbed it, and carried off more than a thousand talents.51. Near the outlet of the Hebrus, which has two mouths, lies the city Aenus, on the Melas Gulf; it was founded by Mitylenaeans and Cumaeans, though in still earlier times by Alopeconnesians. Then comes Cape Sarpedon; then what is called the Thracian Chersonesus, which forms the Propontis and the Melas Gulf and the Hellespont; for it is a cape which projects towards the south-east, thus connecting Europe with Asia by the strait, seven stadia wide, which is between Abydus and Sestus, and thus having on the left the Propontis and on the right the Melas Gulf — so called, just as Herodotus and Eudoxus say, from the Melas River which empties into it. But Herodotus, he says, states that this stream was not sufficient to supply the army of Xerxes. The aforesaid cape is closed in by an isthmus forty stadia wide. Now in the middle of the isthmus is situated the city Lysimacheia, named after the king who founded it; and on either side of it lies a city — on the Melas Gulf, Cardia, the largest of the cities on the Chersonesus, founded by Milesians and Clazomenians but later refounded by Athenians, and on the Propontis, Pactye. And after Cardia come Drabus and Limnae; then Alopeconnesus, in which the Melas Gulf comes approximately to an end; then the large headland, Mazusia; then, on a gulf, Eleus, where is the sanctuary of Protesilaus, opposite which, forty stadia distant, is Sigeium, a headland of the Troad; and this is about the most southerly extremity of the Chersonesus, being slightly more than four hundred stadia from Cardia; and if one sails around the rest of the circuit, towards the other side of the isthmus, the distance is slightly more than this. 51a Aenus; a city of Thrace, called Apsinthus. Strabo in his Seventh Book. The city Aenus is in the outlet of the Hebrus, which has two mouths, and was founded by Cumaeans; and it was so called because there was an Aenius River and also a village of the same name near Ossa.52. The Thracian Chersonesus forms three seas: the Propontis in the north, the Hellespont in the east, and the Melas Gulf in the south, into which empties the Melas River, which bears the same name as the gulf.53. On the isthmus of the Chersonesus are situated three cities: near the Melas Gulf, Cardia, and near the Propontis, Pactye, and near the middle, Lysimachia. The length of the isthmus is forty stadia.54. The name of the city Eleus is masculine; and perhaps also that of the city Trapezus.55. On this voyage along the coast of the Chersonesus after leaving Eleus, one comes first to the entrance which leads through the narrows into the Propontis; and this entrance is called the beginning of the Hellespont. And here is the cape called the Cynossema; though some call it Hecabes Sema, and in fact her tomb is pointed out after one has doubled the cape. Then one comes to Madytus, and to Cape Sestias, where the pontoon bridge of Xerxes was built; and, after these, to Sestus. The distance from Eleus to the place of the pontoon-bridge is one hundred and seventy stadia. After Sestus one comes to Aegospotami, eighty stadia, a town which has been razed to the ground, where it is said, the stone fell at the time of the Persian war. Then comes Callipolis, from which the distance across to Lampsacus in Asia is forty stadia; then Crithote, a little town which has been razed to the ground; then Pactye; then Macron Teichos, Leuce Acte, Hieron Oros, and Perinthus, founded by the Samians: then Selybria. Above these places lies Silta; and the Hieron Oros is revered by all the natives and is a sort of acropolis of the country. The Hieron Oros discharges asphalt into the sea, near the place where the Proconnesus, only one hundred and twenty stadia distant, is nearest to the land; and the quarry of white marble in the Proconnesus is both large and excellent. After Selybria come the Rivers Athyras and Bathynias; and then, Byzantium and the places which come in order thereafter as far as the Cyanean Rocks. 55a As for Sestus and the whole of the Chersonesus, I have already discussed them in my description of the regions of Thrace. 55b Sestus, a colony of the Lesbians, as is also Madytus, as the Geographer says, is a Chersonesian city thirty stadia distant from Abydus, from harbor to harbor.56. The distance from Perinthus to Byzantium is six hundred and thirty stadia; but from the Hebrus and Cypsela to Byzantium, as far as the Cyanean Rocks, three thousand one hundred, as Artemidorus says; and the entire distance from the Ionian Gulf at Apollonia as far as Byzantium is seven thousand three hundred and twenty stadia, though Polybius adds one hundred and eighty more, since he adds a third of a stadium to the eight stadia in the mile. Demetrius of Scepsis, however, in his work On the Marshalling of the Trojan Forces calls the distance from Perinthus to Byzantium six hundred stadia and the distance to Parium equal thereto; and he represents the Propontis as one thousand four hundred stadia in length and five hundred in breadth; while as for the Hellespont, he calls its narrowest breadth seven stadia and its length four hundred.57. There is no general agreement in the definition of the term Hellespont: in fact, there are several opinions concerning it. For some writers call Hellespont the whole of the Propontis; others, that part of the Propontis which is this side Perinthus; others go on to add that part of the outer sea which faces the Melas Gulf and the open waters of the Aegean Sea, and these writers in turn each comprise different sections in their definitions, some the part from Sigeium to Lampsacus and Cysicus, or Parium, or Priapus, another going on to add the part which extends from Sigrium in the Lesbian Isle. And some do not shrink even from applying the name Hellespont to the whole of the high sea as far as the Myrtoan Sea, since, as Pindar says in his hymns, those who were sailing with Heracles from Troy through Helles maidenly strait, on touching the Myrtoan Sea, ran back again to Cos, because Zephyrus blew contrary to their course. And in this way, also, they require that the whole of the Aegean Sea as far as the Thermaean Gulf and the sea which is about Thessaly and Macedonia should be called Hellespont, invoking Homer also as witness; for Homer says, thou shalt see, if thou dost wish and hast a care therefor, my ships sailing oer the fishy Hellespont at very early morn"
^14.1.20 After the Samian strait, near Mt. Mycale, as one sails to Ephesus, one comes, on the right, to the seaboard of the Ephesians; and a part of this seaboard is held by the Samians. First on the seaboard is the Panionium, lying three stadia above the sea where the Pan-Ionian, a common festival of the Ionians, are held, and where sacrifices are performed in honor of the Heliconian Poseidon; and Prienians serve as priests at this sacrifice, but I have spoken of them in my account of the Peloponnesus. Then comes Neapolis, which in earlier times belonged to the Ephesians, but now belongs to the Samians, who gave in exchange for it Marathesium, the more distant for the nearer place. Then comes Pygela, a small town, with a sanctuary of Artemis Munychia, founded by Agamemnon and inhabited by a part of his troops; for it is said that some of his soldiers became afflicted with a disease of the buttocks and were called diseased-buttocks, and that, being afflicted with this disease, they stayed there, and that the place thus received this appropriate name. Then comes the harbor called Panormus, with a sanctuary of the Ephesian Artemis; and then the city Ephesus. On the same coast, slightly above the sea, is also Ortygia, which is a magnificent grove of all kinds of trees, of the cypress most of all. It is traversed by the Cenchrius River, where Leto is said to have bathed herself after her travail. For here is the mythical scene of the birth, and of the nurse Ortygia, and of the holy place where the birth took place, and of the olive tree near by, where the goddess is said first to have taken a rest after she was relieved from her travail. Above the grove lies Mt. Solmissus, where, it is said, the Curetes stationed themselves, and with the din of their arms frightened Hera out of her wits when she was jealously spying on Leto, and when they helped Leto to conceal from Hera the birth of her children. There are several temples in the place, some ancient and others built in later times; and in the ancient temples are many ancient wooden images xoana, but in those of later times there are works of Scopas; for example, Leto holding a sceptre and Ortygia standing beside her, with a child in each arm. A general festival is held there annually; and by a certain custom the youths vie for honor, particularly in the splendor of their banquets there. At that time, also, a special college of the Curetes holds symposiums and performs certain mystic sacrifices. "

^3.330 Ast illum, ereptae magno inflammatus amore, ^3.331 coniugis et scelerum Furiis agitatus, Orestes, ^3.332 excipit incautum patriasque obtruncat ad aras. ^3.443 insanam vatem aspicies, quae rupe sub ima, ^3.444 fata canit, foliisque notas et nomina mandat. ^3.445 Quaecumque in foliis descripsit carmina virgo, ^3.446 digerit in numerum, atque antro seclusa relinquit. ^3.447 Illa manent immota locis, neque ab ordine cedunt; ^3.448 verum eadem, verso tenuis cum cardine ventus, ^3.450 numquam deinde cavo volitantia prendere saxo, ^3.451 nec revocare situs aut iungere carmina curat: ^3.452 inconsulti abeunt, sedemque odere Sibyllae. impulit et teneras turbavit ianua frondes,

^3.330 from every quarter flew, and seized its prey, ^3.331 with taloned feet and carrion lip most foul. ^3.332 I called my mates to arms and opened war, "
^3.443 “I live, t is true. I lengthen out my days", ^3.444 through many a desperate strait. But O, believe, ^3.445 that what thine eyes behold is vision true. ^3.446 Alas! what lot is thine, that wert unthroned, " ^3.447 from such a husbands side? What after-fate", ^3.448 could give thee honor due? Andromache, ^3.450 With drooping brows and lowly voice she cried : ^3.451 “O, happy only was that virgin blest, ^3.452 daughter of Priam, summoned forth to die,

^1.160 Dicendum et, quae sint duris agrestibus arma, ^1.161 quis sine nec potuere seri nec surgere messes: ^1.162 vomis et inflexi primum grave robur aratri, ^1.163 tardaque Eleusinae matris volventia plaustra, ^1.164 tribulaque traheaeque et iniquo pondere rastri; ^1.165 virgea praeterea Celei vilisque supellex, ^1.166 arbuteae crates et mystica vannus Iacchi. ^4.491 immemor heu! victusque animi respexit. Ibi omnis, ^4.492 effusus labor atque immitis rupta tyranni

^1.160 Even this was impious; for the common stock, ^1.161 They gathered, and the earth of her own will, ^1.162 All things more freely, no man bidding, bore. ^1.163 He to black serpents gave their venom-bane, ^1.164 And bade the wolf go prowl, and ocean toss; ^1.165 Shooed from the leaves their honey, put fire away, ^1.166 And curbed the random rivers running wine,
^4.491 The hundred forests and the hundred streams; " ^4.492 Thrice Vestas fire with nectar clear she dashed,"

^3.4.3 Σεμέλης δὲ Ζεὺς ἐρασθεὶς Ἥρας κρύφα συνευνάζεται. ἡ δὲ ἐξαπατηθεῖσα ὑπὸ Ἥρας, κατανεύσαντος αὐτῇ Διὸς πᾶν τὸ αἰτηθὲν ποιήσειν, αἰτεῖται τοιοῦτον αὐτὸν ἐλθεῖν οἷος ἦλθε μνηστευόμενος Ἥραν. Ζεὺς δὲ μὴ δυνάμενος ἀνανεῦσαι παραγίνεται εἰς τὸν θάλαμον αὐτῆς ἐφʼ ἅρματος ἀστραπαῖς ὁμοῦ καὶ βρονταῖς, καὶ κεραυνὸν ἵησιν. Σεμέλης δὲ διὰ τὸν φόβον ἐκλιπούσης, ἑξαμηνιαῖον τὸ βρέφος ἐξαμβλωθὲν ἐκ τοῦ πυρὸς ἁρπάσας ἐνέρραψε τῷ μηρῷ. ἀποθανούσης δὲ Σεμέλης, αἱ λοιπαὶ Κάδμου θυγατέρες διήνεγκαν λόγον, συνηυνῆσθαι θνητῷ τινι Σεμέλην καὶ καταψεύσασθαι Διός, καὶ ὅτι 1 -- διὰ τοῦτο ἐκεραυνώθη. κατὰ δὲ τὸν χρόνον τὸν καθήκοντα Διόνυσον γεννᾷ Ζεὺς λύσας τὰ ῥάμματα, καὶ δίδωσιν Ἑρμῇ. ὁ δὲ κομίζει πρὸς Ἰνὼ καὶ Ἀθάμαντα καὶ πείθει τρέφειν ὡς κόρην. ἀγανακτήσασα δὲ Ἥρα μανίαν αὐτοῖς ἐνέβαλε, καὶ Ἀθάμας μὲν τὸν πρεσβύτερον παῖδα Λέαρχον ὡς ἔλαφον θηρεύσας ἀπέκτεινεν, Ἰνὼ δὲ τὸν Μελικέρτην εἰς πεπυρωμένον λέβητα ῥίψασα, εἶτα βαστάσασα μετὰ νεκροῦ τοῦ παιδὸς ἥλατο κατὰ βυθοῦ. 1 -- καὶ Λευκοθέα μὲν αὐτὴν καλεῖται, Παλαίμων δὲ ὁ παῖς, οὕτως ὀνομασθέντες ὑπὸ τῶν πλεόντων· τοῖς χειμαζομένοις γὰρ βοηθοῦσιν. ἐτέθη δὲ ἐπὶ Μελικέρτῃ ὁ 2 -- ἀγὼν τῶν Ἰσθμίων, Σισύφου θέντος. Διόνυσον δὲ Ζεὺς εἰς ἔριφον ἀλλάξας τὸν Ἥρας θυμὸν ἔκλεψε, καὶ λαβὼν αὐτὸν Ἑρμῆς πρὸς νύμφας ἐκόμισεν ἐν Νύσῃ κατοικούσας τῆς Ἀσίας, ἃς ὕστερον Ζεὺς καταστερίσας ὠνόμασεν Ὑάδας. ^3.5.1 Διόνυσος δὲ εὑρετὴς ἀμπέλου γενόμενος, Ἥρας μανίαν αὐτῷ ἐμβαλούσης περιπλανᾶται Αἴγυπτόν τε καὶ Συρίαν. καὶ τὸ μὲν πρῶτον Πρωτεὺς αὐτὸν ὑποδέχεται βασιλεὺς Αἰγυπτίων, αὖθις δὲ εἰς Κύβελα τῆς Φρυγίας ἀφικνεῖται, κἀκεῖ καθαρθεὶς ὑπὸ Ῥέας καὶ τὰς τελετὰς ἐκμαθών, καὶ λαβὼν παρʼ ἐκείνης τὴν στολήν, ἐπὶ Ἰνδοὺς 1 -- διὰ τῆς Θράκης ἠπείγετο. Λυκοῦργος δὲ παῖς Δρύαντος, Ἠδωνῶν βασιλεύων, οἳ Στρυμόνα ποταμὸν παροικοῦσι, πρῶτος ὑβρίσας ἐξέβαλεν αὐτόν. καὶ Διόνυσος μὲν εἰς θάλασσαν πρὸς Θέτιν τὴν Νηρέως κατέφυγε, Βάκχαι δὲ ἐγένοντο αἰχμάλωτοι καὶ τὸ συνεπόμενον Σατύρων πλῆθος αὐτῷ. αὖθις δὲ αἱ Βάκχαι ἐλύθησαν ἐξαίφνης, Λυκούργῳ δὲ μανίαν ἐνεποίησε 2 -- Διόνυσος. ὁ δὲ μεμηνὼς Δρύαντα τὸν παῖδα, ἀμπέλου νομίζων κλῆμα κόπτειν, πελέκει πλήξας ἀπέκτεινε, καὶ ἀκρωτηριάσας αὐτὸν ἐσωφρόνησε. 1 -- τῆς δὲ γῆς ἀκάρπου μενούσης, ἔχρησεν ὁ θεὸς καρποφορήσειν αὐτήν, ἂν θανατωθῇ Λυκοῦργος. Ἠδωνοὶ δὲ ἀκούσαντες εἰς τὸ Παγγαῖον αὐτὸν ἀπαγαγόντες ὄρος ἔδησαν, κἀκεῖ κατὰ Διονύσου βούλησιν ὑπὸ ἵππων διαφθαρεὶς ἀπέθανε. ^3.5.2 διελθὼν δὲ Θρᾴκην καὶ τὴν Ἰνδικὴν ἅπασαν, στήλας ἐκεῖ στήσας 1 -- ἧκεν εἰς Θήβας, καὶ τὰς γυναῖκας ἠνάγκασε καταλιπούσας τὰς οἰκίας βακχεύειν ἐν τῷ Κιθαιρῶνι. Πενθεὺς δὲ γεννηθεὶς ἐξ Ἀγαυῆς Ἐχίονι, παρὰ Κάδμου εἰληφὼς τὴν βασιλείαν, διεκώλυε ταῦτα γίνεσθαι, καὶ παραγενόμενος εἰς Κιθαιρῶνα τῶν Βακχῶν κατάσκοπος ὑπὸ τῆς μητρὸς Ἀγαυῆς κατὰ μανίαν ἐμελίσθη· ἐνόμισε γὰρ αὐτὸν θηρίον εἶναι. δείξας δὲ Θηβαίοις ὅτι θεός ἐστιν, ἧκεν εἰς Ἄργος, κἀκεῖ 2 -- πάλιν οὐ τιμώντων αὐτὸν ἐξέμηνε τὰς γυναῖκας. αἱ δὲ ἐν τοῖς ὄρεσι τοὺς ἐπιμαστιδίους ἔχουσαι 3 -- παῖδας τὰς σάρκας αὐτῶν ἐσιτοῦντο.

^3.4.3 But Zeus loved Semele and bedded with her unknown to Hera. Now Zeus had agreed to do for her whatever she asked, and deceived by Hera she asked that he would come to her as he came when he was wooing Hera. Unable to refuse, Zeus came to her bridal chamber in a chariot, with lightnings and thunderings, and launched a thunderbolt. But Semele expired of fright, and Zeus, snatching the sixth-month abortive child from the fire, sewed it in his thigh. On the death of Semele the other daughters of Cadmus spread a report that Semele had bedded with a mortal man, and had falsely accused Zeus, and that therefore she had been blasted by thunder. But at the proper time Zeus undid the stitches and gave birth to Dionysus, and entrusted him to Hermes. And he conveyed him to Ino and Athamas, and persuaded them to rear him as a girl. But Hera indigtly drove them mad, and Athamas hunted his elder son Learchus as a deer and killed him, and Ino threw Melicertes into a boiling cauldron, then carrying it with the dead child she sprang into the deep. And she herself is called Leucothea, and the boy is called Palaemon, such being the names they get from sailors; for they succour storm-tossed mariners. And the Isthmian games were instituted by Sisyphus in honor of Melicertes. But Zeus eluded the wrath of Hera by turning Dionysus into a kid, and Hermes took him and brought him to the nymphs who dwelt at Nysa in Asia, whom Zeus afterwards changed into stars and named them the Hyades. "
^3.5.1 Dionysus discovered the vine, and being driven mad by Hera he roamed about Egypt and Syria . At first he was received by Proteus, king of Egypt, but afterwards he arrived at Cybela in Phrygia . And there, after he had been purified by Rhea and learned the rites of initiation, he received from her the costume and hastened through Thrace against the Indians. But Lycurgus, son of Dryas, was king of the Edonians, who dwell beside the river Strymon, and he was the first who insulted and expelled him. Dionysus took refuge in the sea with Thetis, daughter of Nereus, and the Bacchanals were taken prisoners together with the multitude of Satyrs that attended him. But afterwards the Bacchanals were suddenly released, and Dionysus drove Lycurgus mad. And in his madness he struck his son Dryas dead with an axe, imagining that he was lopping a branch of a vine, and when he had cut off his sons extremities, he recovered his senses. But the land remaining barren, the god declared oracularly that it would bear fruit if Lycurgus were put to death. On hearing that, the Edonians led him to Mount Pangaeum and bound him, and there by the will of Dionysus he died, destroyed by horses.", ^3.5.2 Having traversed Thrace and the whole of India and set up pillars there, he came to Thebes, and forced the women to abandon their houses and rave in Bacchic frenzy on Cithaeron. But Pentheus, whom Agave bore to Echion, had succeeded Cadmus in the kingdom, and he attempted to put a stop to these proceedings. And coming to Cithaeron to spy on the Bacchanals, he was torn limb from limb by his mother Agave in a fit of madness; for she thought he was a wild beast. And having shown the Thebans that he was a god, Dionysus came to Argos, and there again, because they did not honor him, he drove the women mad, and they on the mountains devoured the flesh of the infants whom they carried at their breasts.

^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 athousand 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 âx80x94 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 âx80x94 provided, of course, that he had the mind of a human being? <

^12.119 ̓́Ετυχον δὲ καὶ τῆς παρὰ τῶν βασιλέων τῆς ̓Ασίας τιμῆς, ἐπειδὴ συνεστράτευσαν αὐτοῖς: καὶ γὰρ Σέλευκος ὁ Νικάτωρ ἐν αἷς ἔκτισεν πόλεσιν ἐν τῇ ̓Ασίᾳ καὶ τῇ κάτω Συρίᾳ καὶ ἐν αὐτῇ τῇ μητροπόλει ̓Αντιοχείᾳ πολιτείας αὐτοὺς ἠξίωσεν καὶ τοῖς ἐνοικισθεῖσιν ἰσοτίμους ἀπέφηνεν Μακεδόσιν καὶ ̔́Ελλησιν, ὡς τὴν πολιτείαν ταύτην ἔτι καὶ νῦν διαμένειν: " ^12.138 Βασιλεὺς ̓Αντίοχος Πτολεμαίῳ χαίρειν.τῶν ̓Ιουδαίων καὶ παραυτίκα μέν, ἡνίκα τῆς χώρας ἐπέβημεν αὐτῶν, ἐπιδειξαμένων τὸ πρὸς ἡμᾶς φιλότιμον καὶ παραγενομένους δ εἰς τὴν πόλιν λαμπρῶς ἐκδεξαμένων καὶ μετὰ τῆς γερουσίας ἀπαντησάντων, ἄφθονον δὲ τὴν χορηγίαν τοῖς στρατιώταις καὶ τοῖς ἐλέφασι παρεσχημένων, συνεξελόντων δὲ καὶ τοὺς ἐν τῇ ἄκρᾳ φρουροὺς τῶν Αἰγυπτίων,", " ^12.142 πολιτευέσθωσαν δὲ πάντες οἱ ἐκ τοῦ ἔθνους κατὰ τοὺς πατρίους νόμους, ἀπολυέσθω δ ἡ γερουσία καὶ οἱ ἱερεῖς καὶ γραμματεῖς τοῦ ἱεροῦ καὶ ἱεροψάλται ὧν ὑπὲρ τῆς κεφαλῆς τελοῦσιν καὶ τοῦ στεφανιτικοῦ φόρου καὶ τοῦ περὶ τῶν ἄλλων.", ^14.242 ἵνα τά τε σάββατα αὐτοῖς ἐξῇ ἄγειν καὶ τὰ λοιπὰ ἱερὰ ἐπιτελεῖν κατὰ τοὺς πατρίους νόμους, ὅπως τε μηδεὶς αὐτοῖς ἐπιτάσσῃ διὰ τὸ φίλους αὐτοὺς ἡμετέρους εἶναι καὶ συμμάχους, ἀδικήσῃ τε μηδὲ εἷς αὐτοὺς ἐν τῇ ἡμετέρᾳ ἐπαρχίᾳ, ὡς Τραλλιανῶν τε ἀντειπόντων κατὰ πρόσωπον μὴ ἀρέσκεσθαι τοῖς περὶ αὐτῶν δεδογμένοις ἐπέταξας ταῦτα οὕτως γίνεσθαι: παρακεκλῆσθαι δέ σε, ὥστε καὶ ἡμῖν γράψαι περὶ αὐτῶν. ^16.164 ἐὰν δέ τις φωραθῇ κλέπτων τὰς ἱερὰς βίβλους αὐτῶν ἢ τὰ ἱερὰ χρήματα ἔκ τε σαββατείου ἔκ τε ἀνδρῶνος, εἶναι αὐτὸν ἱερόσυλον καὶ τὸν βίον αὐτοῦ ἐνεχθῆναι εἰς τὸ δημόσιον τῶν ̔Ρωμαίων.

^12.119 1. The Jews also obtained honors from the kings of Asia when they became their auxiliaries; for Seleucus Nicator made them citizens in those cities which he built in Asia, and in the lower Syria, and in the metropolis itself, Antioch; and gave them privileges equal to those of the Macedonians and Greeks, who were the inhabitants, insomuch that these privileges continue to this very day:
^12.138 “King Antiochus To Ptolemy, Sendeth Greeting.
12.142 and let all of that nation live according to the laws of their own country; and let the senate, and the priests, and the scribes of the temple, and the sacred singers, be discharged from poll-money and the crown tax and other taxes also.
^14.242 wherein they desire that the Jews may be allowed to observe their Sabbaths, and other sacred rites, according to the laws of their forefathers, and that they may be under no command, because they are our friends and confederates, and that nobody may injure them in our provinces. Now although the Trallians there present contradicted them, and were not pleased with these decrees, yet didst thou give order that they should be observed, and informedst us that thou hadst been desired to write this to us about them.
^16.164 But if any one be caught stealing their holy books, or their sacred money, whether it be out of the synagogue or public school, he shall be deemed a sacrilegious person, and his goods shall be brought into the public treasury of the Romans.

^4.3 καὶ πᾶν πνεῦμα ὃ μὴ ὁμολογεῖ τὸν Ἰησοῦν ἐκ τοῦ θεοῦ οὐκ ἔστιν· καὶ τοῦτό ἐστιν τὸ τοῦ ἀντιχρίστου, ὃ ἀκηκόατε ὅτι ἔρχεται, καὶ νῦν ἐν τῷ κόσμῳ ἐστὶν ἤδη.

" ^4.3 and every spirit who doesnt confess that Jesus Christ has come in the flesh is not of God, and this is the spirit of the antichrist, of whom you have heard that it comes. Now it is in the world already."

^3.20 ἀπειθήσασίν ποτε ὅτε ἀπεξεδέχετο ἡ τοῦ θεοῦ μακροθυμία ἐν ἡμέραις Νῶε κατασκευαζομένης κιβωτοῦ εἰς ἣν ὀλίγοι, τοῦτʼ ἔστιν ὀκτὼ ψυχαί, διεσώθησαν διʼ ὕδατος. ^3.21 ὃ καὶ ὑμᾶς ἀντίτυπον νῦν σώζει βάπτισμα, οὐ σαρκὸς ἀπόθεσις ῥύπου ἀλλὰ συνειδήσεως ἀγαθῆς ἐπερώτημα εἰς θεόν, διʼ ἀναστάσεως Ἰησοῦ Χριστοῦ, ^3.22 ὅς ἐστινἐν δεξιᾷ θεοῦπορευθεὶς εἰς οὐρανὸν ὑποταγέντωναὐτῷ ἀγγέλων καὶ ἐξουσιῶν καὶ δυνάμεων.

^3.20 who before were disobedient, when the longsuffering of God waited patiently in the days of Noah, while the ark was being built. In it, few, that is, eight souls, were saved through water. ^3.21 This is a symbol of baptism, which now saves you - not the putting away of the filth of the flesh, but the answer of a good conscience toward God, through the resurrection of Jesus Christ, ^3.22 who is at the right hand of God, having gone into heaven, angels and authorities and powers being made subject to him.

^6.11 Καὶ ταῦτά τινες ἦτε· ἀλλὰ ἀπελούσασθε, ἀλλὰ ἡγιάσθητε, ἀλλὰ ἐδικαιώθητε ἐν τῷ ὀνόματι τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ ἐν τῷ πνεύματι τοῦ θεοῦ ἡμῶν. ^7.10 Τοῖς δὲ γεγαμηκόσιν παραγγέλλω, οὐκ ἐγὼ ἀλλὰ ὁ κύριος, γυναῖκα ἀπὸ ἀνδρὸς μὴ χωρισθῆναι,—, ^10.16 Τὸ ποτήριον τῆς εὐλογίας ὃ εὐλογοῦμεν, οὐχὶ κοινωνία ἐστὶν τοῦ αἵματος τοῦ χριστοῦ; τὸν ἄρτον ὃν κλῶμεν, οὐχὶ κοινωνία τοῦ σώματος τοῦ χριστοῦ ἐστίν; ^11.21 ἕκαστος γὰρ τὸ ἴδιον δεῖπνον προλαμβάνει ἐν τῷ φαγεῖν, καὶ ὃς μὲν πεινᾷ, ὃς δὲ μεθύει. ^11.23 ἐγὼ γὰρ παρέλαβον ἀπὸ τοῦ κυρίου, ὃ καὶ παρέδωκα ὑμῖν, ὅτι ὁ κύριος Ἰησοῦς ἐν τῇ νυκτὶ ᾗ παρεδίδετο ἔλαβεν ἄρτον καὶ εὐχαριστήσας ἔκλασεν καὶ εἶπεν, ^11.24 Τοῦτό μού ἐστιν τὸ σῶμα τὸ ὑπὲρ ὑμῶν· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν. ὡσαύτως καὶ τὸ ποτήριον μετὰ τὸ δειπνῆσαι, λέγων, ^11.25 Τοῦτο τὸ ποτήριον ἡ καινὴδιαθήκηἐστὶν ἐντῷἐμῷαἵματι·τοῦτο ποιεῖτε, ὁσάκις ἐὰν πίνητε, εἰς τὴν ἐμὴν ἀνάμνησιν. ^11.26 ὁσάκις γὰρ ἐὰν ἐσθίητε τὸν ἄρτον τοῦτον καὶ τὸ ποτήριον πίνητε, τὸν θάνατον τοῦ κυρίου καταγγέλλετε, ἄχρι οὗ ἔλθῃ. ^15.1 Γνωρίζω δὲ ὑμῖν, ἀδελφοί, τὸ εὐαγγέλιον ὃ εὐηγγελισάμην ὑμῖν, ὃ καὶ παρελάβετε, ἐν ᾧ καὶ ἑστήκατε,

^6.11 Such were some of you, but you were washed. But you were sanctified.But you were justified in the name of the Lord Jesus, and in the Spiritof our God.
^7.10 But to the married I command-- not I, but the Lord -- that the wife not leave her husband, "
^10.16 Thecup of blessing which we bless, isnt it a communion of the blood ofChrist? The bread which we break, isnt it a communion of the body ofChrist?",
^11.21 For in your eatingeach one takes his own supper before others. One is hungry, and anotheris drunken.
^11.23 For I received from the Lord that which also I delivered toyou, that the Lord Jesus on the night in which he was betrayed tookbread. ^11.24 When he had given thanks, he broke it, and said, "Take,eat. This is my body, which is broken for you. Do this in memory ofme.", ^11.25 In the same way he also took the cup, after supper,saying, "This cup is the new covet in my blood. Do this, as often asyou drink, in memory of me.", " ^11.26 For as often as you eat this breadand drink this cup, you proclaim the Lords death until he comes.",
^15.1 Now I declare to you, brothers, the gospel which I preachedto you, which also you received, in which you also stand,

^8.10 ᾧ προσεῖχον πάντες ἀπὸ μικροῦ ἕως μεγάλου λέγοντες Οὗτός ἐστιν ἡ Δύναμις τοῦ θεοῦ ἡ καλουμένη Μεγάλη. ^9.3 Ἐν δὲ τῷ πορεύεσθαι ἐγένετο αὐτὸν ἐγγίζειν τῇ Δαμασκῷ, ἐξέφνης τε αὐτὸν περιήστραψεν φῶς ἐκ τοῦ οὐρανοῦ, ^9.4 καὶ πεσὼν ἐπὶ τὴν γῆν ἤκουσεν φωνὴν λέγουσαν αὐτῷ Σαούλ Σαούλ, τί με διώκεις; ^9.5 εἶπεν δέ Τίς εἶ, κύριε; ὁ δέ Ἐγώ εἰμι Ἰησοῦς ὃν σὺ διώκεις·, ^9.6 ἀλλὰ ἀνάστηθι καὶ εἴσελθε εἰς τὴν πόλιν, καὶ λαληθήσεταί σοι ὅτι σε δεῖ ποιεῖν. ^9.7 οἱ δὲ ἄνδρες οἱ συνοδεύοντες αὐτῷ ἱστήκεισαν ἐνεοί, ἀκούοντες μὲν τῆς φωνῆς μηδένα δὲ θεωροῦντες. ^10.48 προσέταξεν δὲ αὐτοὺς ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ βαπτισθῆναι. τότε ἠρώτησαν αὐτὸν ἐπιμεῖναι ἡμέρας τινάς. ^16.16 Ἐγένετο δὲ πορευομένων ἡμῶν εἰς τὴν προσευχὴν παιδίσκην τινὰ ἔχουσαν πνεῦμα πύθωνα ὑπαντῆσαι ἡμῖν, ἥτις ἐργασίαν πολλὴν παρεῖχεν τοῖς κυρίοις, ^16.17 αὐτῆς μαντευομένη· αὕτη κατακολουθοῦσα τῷ Παύλῳ καὶ ἡμῖν ἔκραζεν λέγουσα Οὗτοι οἱ ἄνθρωποι δοῦλοι τοῦ θεοῦ τοῦ ὑψίστου εἰσίν, οἵτινες καταγγέλλουσιν ὑμῖν ὁδὸν σωτηρίας. ^16.18 τοῦτο δὲ ἐποίει ἐπὶ πολλὰς ἡμέρας. διαπονηθεὶς δὲ Παῦλος καὶ ἐπιστρέψας τῷ πνεύματι εἶπεν Παραγγέλλω σοι ἐν ὀνόματι Ἰησοῦ Χριστοῦ ἐξελθεῖν ἀπʼ αὐτῆς· καὶ ἐξῆλθεν αὐτῇ τῇ ὥρᾳ. ^16.25 Κατὰ δὲ τὸ μεσονύκτιον Παῦλος καὶ Σίλας προσευχόμενοι ὕμνουν τὸν θεόν, ἐπηκροῶντο δὲ αὐτῶν οἱ δέσμιοι·, ^16.26 ἄφνω δὲ σεισμὸς ἐγένετο μέγας ὥστε σαλευθῆναι τὰ θεμέλια τοῦ δεσμωτηρίου, ἠνεῴχθησαν δὲ παραχρῆμα αἱ θύραι πᾶσαι, καὶ πάντων τὰ δεσμὰ ἀνέθη. ^16.27 ἔξυπνος δὲ γενόμενος ὁ δεσμοφύλαξ καὶ ἰδὼν ἀνεῳγμένας τὰς θύρας τῆς φυλακῆς σπασάμενος τὴν μάχαιραν ἤμελλεν ἑαυτὸν ἀναιρεῖν, νομίζων ἐκπεφευγέναι τοὺς δεσμίους. ^16.30 καὶ προαγαγὼν αὐτοὺς ἔξω ἔφη Κύριοι, τί με δεῖ ποιεῖν ἵνα σωθῶ; ^16.31 οἱ δὲ εἶπαν Πίστευσον ἐπὶ τὸν κύριον Ἰησοῦν, καὶ σωθήσῃ σὺ καὶ ὁ οἶκός σου. ^22.21 καὶ εἶπεν πρός με Πορεύου, ὅτι ἐγὼ εἰς ἔθνη μακρὰν ἐξαποστελῶ σε. ^26.13 ἡμέρας μέσης κατὰ τὴν ὁδὸν εἶδον, βασιλεῦ, οὐρανόθεν ὑπὲρ τὴν λαμπρότητα τοῦ ἡλίου περιλάμψαν με φῶς καὶ τοὺς σὺν ἐμοὶ πορευομένους·, ^26.14 πάντων τε καταπεσόντων ἡμῶν εἰς τὴν γῆν ἤκουσα φωνὴν λέγουσαν πρός με τῇ Ἐβραΐδι διαλέκτῳ Σαούλ Σαούλ, τί με διώκεις; σκληρόν σοι πρὸς κέντρα λακτίζειν.

^8.10 to whom they all listened, from the least to the greatest, saying, "This man is that great power of God.",
^9.3 As he traveled, it happened that he got close to Damascus, and suddenly a light from the sky shone around him. ^9.4 He fell on the earth, and heard a voice saying to him, "Saul, Saul, why do you persecute me?", ^9.5 He said, "Who are you, Lord?"The Lord said, "I am Jesus, whom you are persecuting. ^9.6 But rise up, and enter into the city, and you will be told what you must do.", ^9.7 The men who traveled with him stood speechless, hearing the voice, but seeing no one.
^10.48 He commanded them to be baptized in the name of Jesus Christ. Then they asked him to stay some days.
^16.16 It happened, as we were going to prayer, that a certain girl having a spirit of divination met us, who brought her masters much gain by fortune telling. ^16.17 The same, following after Paul and us, cried out, "These men are servants of the Most High God, who proclaim to us the way of salvation!", ^16.18 This she did for many days. But Paul, becoming greatly annoyed, turned and said to the spirit, "I charge you in the name of Jesus Christ to come out of her!" It came out that very hour.
^16.25 But about midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them. " ^16.26 Suddenly there was a great earthquake, so that the foundations of the prison were shaken; and immediately all the doors were opened, and everyones bonds were loosened.", ^16.27 The jailer, being roused out of sleep and seeing the prison doors open, drew his sword and was about to kill himself, supposing that the prisoners had escaped.
^16.30 and brought them out and said, "Sirs, what must I do to be saved?", ^16.31 They said, "Believe in the Lord Jesus Christ, and you will be saved, you and your household.",
^22.21 "He said to me, Depart, for I will send you out far from here to the Gentiles.",
^26.13 at noon, O King, I saw on the way a light from the sky, brighter than the sun, shining around me and those who traveled with me. " ^26.14 When we had all fallen to the earth, I heard a voice saying to me in the Hebrew language, Saul, Saul, why do you persecute me? It is hard for you to kick against the goads."

^2.18 μηδεὶς ὑμᾶς καταβραβευέτω θέλων ἐν ταπεινοφροσύνῃ καὶ θρησκείᾳ τῶν ἀγγέλων, ἃ ἑόρακεν ἐμβατεύων, εἰκῇ φυσιούμενος ὑπὸ τοῦ νοὸς τῆς σαρκὸς αὐτοῦ,

^2.18 Let no one rob you of your prize by a voluntary humility and worshipping of the angels, dwelling in the things which he has not seen, vainly puffed up by his fleshly mind,

^1.9 ἧς ἐπερίσσευσεν εἰς ἡμᾶς ἐν πάσῃ σοφίᾳ καὶ φρονήσει γνωρίσας ἡμῖν τὸ μυστήριον τοῦ θελήματος αὐτοῦ, κατὰ τὴν εὐδοκίαν αὐτοῦ ἣν προέθετο ἐν αὐτῷ, ^1.10 εἰς οἰκονομίαν τοῦ πληρώματος τῶν καιρῶν, ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ χριστῷ, τὰ ἐπὶ τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς· ἐν αὐτῷ, ^2.21 ἐν ᾧ πᾶσα οἰκοδομὴ συναρμολογουμένη αὔξει εἰς ναὸν ἅγιον ἐν κυρίῳ, ^2.22 ἐν ᾧ καὶ ὑμεῖς συνοικοδομεῖσθε εἰς κατοικητήριον τοῦ θεοῦ ἐν πνεύματι. ^4.4 ἓν σῶμα καὶ ἓν πνεῦμα, καθὼς καὶ ἐκλήθητε ἐν μιᾷ ἐλπίδι τῆς κλήσεως ὑμῶν·, ^5.25 Οἱ ἄνδρες, ἀγαπᾶτε τὰς γυναῖκας, καθὼς καὶ ὁ χριστὸς ἠγάπησεν τὴν ἐκκλησίαν καὶ ἑαυτὸν παρέδωκεν ὑπὲρ αὐτῆς, ^5.32 τὸ μυστήριον τοῦτο μέγα ἐστίν, ἐγὼ δὲ λέγω εἰς Χριστὸν καὶ εἰς τὴν ἐκκλησίαν.

^1.9 making known to us the mystery of his will, according to his good pleasure which he purposed in him, ^1.10 to an administration of the fullness of the times, to sum up all things in Christ, the things in the heavens, and the things on the earth, in him;
^2.21 in whom the whole building, fitted together, grows into a holy temple in the Lord; ^2.22 in whom you also are built together for a habitation of God in the Spirit.
^4.4 There is one body, and one Spirit, even as you also were called in one hope of your calling;
^5.25 Husbands, love your wives, even as Christ also loved the assembly, and gave himself up for it;
^5.32 This mystery is great, but I speak concerning Christ and of the assembly.

^3.27 ὅσοι γὰρ εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε·, ^4.19 τεκνία μου, οὓς πάλιν ὠδίνω μέχρις οὗ μορφωθῇ Χριστὸς ἐν ὑμῖν·

^3.27 For as many of you as werebaptized into Christ have put on Christ.
^4.19 My little children, of whom I am again in travail untilChrist is formed in you--

^5.21 ἵνα ὥσπερ ἐβασίλευσεν ἡ ἁμαρτία ἐν τῷ θανάτῳ, οὕτως καὶ ἡ χάρις βασιλεύσῃ διὰ δικαιοσύνης εἰς ζωὴν αἰώνιον διὰ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν. ^6.3 ἢ ἀγνοεῖτε ὅτι ὅσοι ἐβαπτίσθημεν εἰς Χριστὸν Ἰησοῦν εἰς τὸν θάνατον αὐτοῦ ἐβαπτίσθημεν; ^6.4 συνετάφημεν οὖν αὐτῷ διὰ τοῦ βαπτίσματος εἰς τὸν θάνατον, ἵνα ὥσπερ ἠγέρθη Χριστὸς ἐκ νεκρῶν διὰ τῆς δόξης τοῦ πατρός, οὕτως καὶ ἡμεῖς ἐν καινότητι ζωῆς περιπατήσωμεν. ^6.5 εἰ γὰρ σύμφυτοι γεγόναμεν τῷ ὁμοιώματι τοῦ θανάτου αὐτοῦ, ἀλλὰ καὶ τῆς ἀναστάσεως ἐσόμεθα·, ^8.38 πέπεισμαι γὰρ ὅτι οὔτε θάνατος οὔτε ζωὴ οὔτε ἄγγελοι οὔτε ἀρχαὶ οὔτε ἐνεστῶτα οὔτε μέλλοντα οὔτε δυνάμεις, ^8.39 οὔτε ὕψωμα οὔτε βάθος οὔτε τις κτίσις ἑτέρα δυνήσεται ἡμᾶς χωρίσαι ἀπὸ τῆς ἀγάπης τοῦ θεοῦ τῆς ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν. ^11.25 Οὐ γὰρ θέλω ὑμᾶς ἀγνοεῖν, ἀδελφοί, τὸ μυστήριον τοῦτο, ἵνα μὴ ἦτε ἐν ἑαυτοῖς φρόνιμοι, ὅτι πώρωσις ἀπὸ μέρους τῷ Ἰσραὴλ γέγονεν ἄχρι οὗ τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ, καὶ οὕτως πᾶς Ἰσραὴλ σωθήσεται·, ^11.36 ὅτι ἐξ αὐτοῦ καὶ διʼ αὐτοῦ καὶ εἰς αὐτὸν τὰ πάντα· αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας· ἀμήν.

^5.21 that as sin reigned in death, even so might grace reign through righteousness to eternal life through Jesus Christ our Lord. "
^6.3 Or dont you know that all we who were baptized into Christ Jesus were baptized into his death?", ^6.4 We were buried therefore with him through baptism to death, that just like Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life. ^6.5 For if we have become united with him in the likeness of his death, we will also be part of his resurrection;
^8.38 For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, ^8.39 nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord. "
^11.25 For I dont desire, brothers, to have you ignorant of this mystery, so that you wont be wise in your own conceits, that a partial hardening has happened to Israel, until the fullness of the Gentiles has come in,",
^11.36 For of him, and through him, and to him, are all things. To him be the glory for ever! Amen.

^1.1 ΕΝ ΑΡΧΗ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος. ^1.3 πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. ^1.4 ὃ γέγονεν ἐν αὐτῷ ζωὴ ἦν, καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων·, ^1.9 Ἦν τὸ φῶς τὸ ἀληθινὸν ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον. ^1.10 ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος διʼ αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω. ^1.11 Εἰς τὰ ἴδια ἦλθεν, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον. ^1.12 ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ, ^1.13 οἳ οὐκ ἐξ αἱμάτων οὐδὲ ἐκ θελήματος σαρκὸς οὐδὲ ἐκ θελήματος ἀνδρὸς ἀλλʼ ἐκ θεοῦ ἐγεννήθησαν. ^1.14 Καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας·?̔, ^3.6 τὸ γεγεννημένον ἐκ τῆς σαρκὸς σάρξ ἐστιν, καὶ τὸ γεγεννημένον ἐκ τοῦ πνεύματος πνεῦμά ἐστιν. ^6.53 εἶπεν οὖν αὐτοῖς ὁ Ἰησοῦς Ἀμὴν ἀμὴν λέγω ὑμῖν, ἐὰν μὴ φάγητε τὴν σάρκα τοῦ υἱοῦ τοῦ ἀνθρώπου καὶ πίητε αὐτοῦ τὸ αἷμα, οὐκ ἔχετε ζωὴν ἐν ἑαυτοῖς. ^6.54 ὁ τρώγων μου τὴν σάρκα καὶ πίνων μου τὸ αἷμα ἔχει ζωὴν αἰώνιον, κἀγὼ ἀναστήσω αὐτὸν τῇ ἐσχάτῃ ἡμέρᾳ·, ^6.55 ἡ γὰρ σάρξ μου ἀληθής ἐστι βρῶσις, καὶ τὸ αἷμά μου ἀληθής ἐστι πόσις. ^6.58 οὗτός ἐστιν ὁ ἄρτος ὁ ἐξ οὐρανοῦ καταβάς, οὐ καθὼς ἔφαγον οἱ πατέρες καὶ ἀπέθανον· ὁ τρώγων τοῦτον τὸν ἄρτον ζήσει εἰς τὸν αἰῶνα. ^6.63 τὸ πνεῦμά ἐστιν τὸ ζωοποιοῦν, ἡ σὰρξ οὐκ ὠφελεῖ οὐδέν· τὰ ῥήματα ἃ ἐγὼ λελάληκα ὑμῖν πνεῦμά ἐστιν καὶ ζωή ἐστιν·, ^14.6 λέγει αὐτῷ Ἰησοῦς Ἐγώ εἰμι ἡ ὁδὸς καὶ ἡ ἀλήθεια καὶ ἡ ζωή· οὐδεὶς ἔρχεται πρὸς τὸν πατέρα εἰ μὴ διʼ ἐμοῦ. ^15.3 ἤδη ὑμεῖς καθαροί ἐστε διὰ τὸν λόγον ὃν λελάληκα ὑμῖν·, ^15.5 ὁ μένων ἐν ἐμοὶ κἀγὼ ἐν αὐτῷ οὗτος φέρει καρπὸν πολύν, ὅτι χωρὶς ἐμοῦ οὐ δύνασθε ποιεῖν οὐδέν. ^19.30 ὅτε οὖν ἔλαβεν τὸ ὄξος ὁ Ἰησοῦς εἶπεν Τετέλεσται, καὶ κλίνας τὴν κεφαλὴν παρέδωκεν τὸ πνεῦμα.

^1.1 In the beginning was the Word, and the Word was with God, and the Word was God.
^1.3 All things were made through him. Without him was not anything made that has been made. ^1.4 In him was life, and the life was the light of men.
^1.9 The true light that enlightens everyone was coming into the world. "
^1.10 He was in the world, and the world was made through him, and the world didnt recognize him.", "
^1.11 He came to his own, and those who were his own didnt receive him.", "
^1.12 But as many as received him, to them he gave the right to become Gods children, to those who believe in his name:",
^1.13 who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God.
^1.14 The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth.
^3.6 That which is born of the flesh is flesh. That which is born of the Spirit is spirit.
^6.53 Jesus therefore said to them, "Most assuredly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you dont have life in yourselves. ^6.54 He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. ^6.55 For my flesh is food indeed, and my blood is drink indeed.
^6.58 This is the bread which came down out of heaven -- not as our fathers ate the manna, and died. He who eats this bread will live forever.",
^6.63 It is the spirit who gives life. The flesh profits nothing. The words that I speak to you are spirit, and are life.
^14.6 Jesus said to him, "I am the way, the truth, and the life. No one comes to the Father, except through me.
^15.3 You are already pruned clean because of the word which I have spoken to you.
^15.5 I am the vine. You are the branches. He who remains in me, and I in him, the same bears much fruit, for apart from me you can do nothing.
^19.30 When Jesus therefore had received the vinegar, he said, "It is finished." He bowed his head, and gave up his spirit.

^3.21 Ἐγένετο δὲ ἐν τῷ βαπτισθῆναι ἅπαντα τὸν λαὸν καὶ Ἰησοῦ βαπτισθέντος καὶ προσευχομένου ἀνεῳχθῆναι τὸν οὐρανὸν, ^3.22 καὶ καταβῆναι τὸ πνεῦμα τὸ ἅγιον σωματικῷ εἴδει ὡς περιστερὰν ἐπʼ αὐτόν, καὶ φωνὴν ἐξ οὐρανοῦ γενέσθαι Σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα. ^9.1 Συνκαλεσάμενος δὲ τοὺς δώδεκα ἔδωκεν αὐτοῖς δύναμιν καὶ ἐξουσίαν ἐπὶ πάντα τὰ δαιμόνια καὶ νόσους θεραπεύειν, ^9.2 καὶ ἀπέστειλεν αὐτοὺς κηρύσσειν τὴν βασιλείαν τοῦ θεοῦ καὶ ἰᾶσθαι, ^9.3 καὶ εἶπεν πρὸς αὐτούς Μηδὲν αἴρετε εἰς τὴν ὁδόν, μήτε ῥάβδον μήτε πήραν μήτε ἄρτον μήτε ἀργύριον, μήτε δύο χιτῶνας ἔχειν. ^9.4 καὶ εἰς ἣν ἂν οἰκίαν εἰσέλθητε, ἐκεῖ μένετε καὶ ἐκεῖθεν ἐξέρχεσθε. ^9.5 καὶ ὅσοι ἂν μὴ δέχωνται ὑμᾶς, ἐξερχόμενοι ἀπὸ τῆς πόλεως ἐκείνης τὸν κονιορτὸν ἀπὸ τῶν ποδῶν ὑμῶν ἀποτινάσσετε εἰς μαρτύριον ἐπʼ αὐτούς. ^9.6 Ἐξερχόμενοι δὲ διήρχοντο κατὰ τὰς κώμας εὐαγγελιζόμενοι καὶ θεραπεύοντες πανταχοῦ. ^9.7 Ἤκουσεν δὲ Ἡρῴδης ὁ τετραάρχης τὰ γινόμενα πάντα, καὶ διηπόρει διὰ τὸ λέγεσθαι ὑπὸ τινῶν ὅτι Ἰωάνης ἠγέρθη ἐκ νεκρῶν, ^9.8 ὑπὸ τινῶν δὲ ὅτι Ἠλείας ἐφάνη, ἄλλων δὲ ὅτι προφήτης τις τῶν ἀρχαίων ἀνέστη. ^9.9 εἶπεν δὲ ὁ Ἡρῴδης Ἰωάνην ἐγὼ ἀπεκεφάλισα· τίς δέ ἐστιν οὗτος περὶ οὗ ἀκούω τοιαῦτα; καὶ ἐζήτει ἰδεῖν αὐτόν. ^9.10 Καὶ ὑποστρέψαντες οἱ ἀπόστολοι διηγήσαντο αὐτῷ ὅσα ἐποίησαν. Καὶ παραλαβὼν αὐτοὺς ὑπεχώρησεν κατʼ ἰδίαν εἰς πόλιν καλουμένην Βηθσαιδά. ^9.11 οἱ δὲ ὄχλοι γνόντες ἠκολούθησαν αὐτῷ. καὶ ἀποδεξάμενος αὐτοὺς ἐλάλει αὐτοῖς περὶ τῆς βασιλείας τοῦ θεοῦ, καὶ τοὺς χρείαν ἔχοντας θεραπείας ἰᾶτο. ^9.16 λαβὼν δὲ τοὺς πέντε ἄρτους καὶ τοὺς δύο ἰχθύας ἀναβλέψας εἰς τὸν οὐρανὸν εὐλόγησεν αὐτοὺς καὶ κατέκλασεν καὶ ἐδίδου τοῖς μαθηταῖς παραθεῖναι τῷ ὄχλῳ. ^10.1 Μετὰ δὲ ταῦτα ἀνέδειξεν ὁ κύριος ἑτέρους ἑβδομήκοντα δύο καὶ ἀπέστειλεν αὐτοὺς ἀνὰ δύο δύο πρὸ προσώπου αὐτοῦ εἰς πᾶσαν πόλιν καὶ τόπον οὗ ἤμελλεν αὐτὸς ἔρχεσθαι. ^10.2 ἔλεγεν δὲ πρὸς αὐτούς Ὁ μὲν θερισμὸς πολύς, οἱ δὲ ἐργάται ὀλίγοι· δεήθητε οὖν τοῦ κυρίου τοῦ θερισμοῦ ὅπως ἐργάτας ἐκβάλῃ εἰς τὸν θερισμὸν αὐτοῦ. ^10.3 ὑπάγετε. ἰδοὺ ἀποστέλλω ὑμᾶς ὡς ἄρνας ἐν μέσῳ λύκων. ^10.4 μὴ βαστάζετε βαλλάντιον, μὴ πήραν, μὴ ὑποδήματα, καὶ μηδένα κατὰ τὴν ὁδὸν ἀσπάσησθε. ^10.5 εἰς ἣν δʼ ἂν εἰσέλθητε οἰκίαν πρῶτον λέγετε Εἰρήνη τῷ οἴκῳ τούτῳ. ^10.6 καὶ ἐὰν ἐκεῖ ᾖ υἱὸς εἰρήνης, ἐπαναπαήσεται ἐπʼ αὐτὸν ἡ εἰρήνη ὑμῶν· εἰ δὲ μήγε, ἐφʼ ὑμᾶς ἀνακάμψει. ^10.7 ἐν αὐτῇ δὲ τῇ οἰκίᾳ μένετε, ἔσθοντες καὶ πίνοντες τὰ παρʼ αὐτῶν, ἄξιος γὰρ ὁ ἐργάτης τοῦ μισθοῦ αὐτοῦ. μὴ μεταβαίνετε ἐξ οἰκίας εἰς οἰκίαν. ^10.8 καὶ εἰς ἣν ἂν πόλιν εἰσέρχησθε καὶ δέχωνται ὑμᾶς, ^10.9 ἐσθίετε τὰ παρατιθέμενα ὑμῖν, καὶ θεραπεύετε τοὺς ἐν αὐτῇ ἀσθενεῖς, καὶ λέγετε αὐτοῖς Ἤγγικεν ἐφʼ ὑμᾶς ἡ βασιλεία τοῦ θεοῦ. ^10.10 εἰς ἣν δʼ ἂν πόλιν εἰσέλθητε καὶ μὴ δέχωνται ὑμᾶς, ἐξελθόντες εἰς τὰς πλατείας αὐτῆς εἴπατε, ^10.11 Καὶ τὸν κονιορτὸν τὸν κολληθέντα ἡμῖν ἐκ τῆς πόλεως ὑμῶν εἰς τοὺς πόδας ἀπομασσόμεθα ὑμῖν· πλὴν τοῦτο γινώσκετε ὅτι ἤγγικεν ἡ βασιλεία τοῦ θεοῦ. ^10.12 λέγω ὑμῖν ὅτι Σοδόμοις ἐν τῇ ἡμέρᾳ ἐκείνῃ ἀνεκτότερον ἔσται ἢ τῇ πόλει ἐκείνῃ. ^10.13 Οὐαί σοι, Χοραζείν· οὐαί σοι, Βηθσαιδά· ὅτι εἰ ἐν Τύρῳ καὶ Σιδῶνι ἐγενήθησαν αἱ δυνάμεις αἱ γενόμεναι ἐν ὑμῖν, πάλαι ἂν ἐν σάκκῳ καὶ σποδῷ καθήμενοι μετενόησαν. ^10.14 πλὴν Τύρῳ καὶ Σιδῶνι ἀνεκτότερον ἔσται ἐν τῇ κρίσει ἢ ὑμῖν. ^10.15 Καὶ σύ, Καφαρναούμ, μὴ ἕως οὐρανοῦ ὑψωθήσῃ; ἕως τοῦ ᾄδου καταβήσῃ. ^10.16 Ὁ ἀκούων ὑμῶν ἐμοῦ ἀκούει, καὶ ὁ ἀθετῶν ὑμᾶς ἐμὲ ἀθετεῖ· ὁ δὲ ἐμὲ ἀθετῶν ἀθετεῖ τὸν ἀποστείλαντά με. ^10.17 Ὑπέστρεψαν δὲ οἱ ἑβδομήκοντα δύο μετὰ χαρᾶς λέγοντες Κύριε, καὶ τὰ δαιμόνια ὑποτάσσεται ἡμῖν ἐν τῷ ὀνόματί σου. ^10.18 εἶπεν δὲ αὐτοῖς Ἐθεώρουν τὸν Σατανᾶν ὡς ἀστραπὴν ἐκ τοῦ οὐρανοῦ πεσόντα. ^10.19 ἰδοὺ δέδωκα ὑμῖν τὴν ἐξουσίαν τοῦ πατεῖν ἐπάνω ὄφεων καὶ σκορπίων, καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ, καὶ οὐδὲν ὑμᾶς οὐ μὴ ἀδικήσει. ^10.20 πλὴν ἐν τούτῳ μὴ χαίρετε ὅτι τὰ πνεύματα ὑμῖν ὑποτάσσεται, χαίρετε δὲ ὅτι τὰ ὀνόματα ὑμῶν ἐνγέγραπται ἐν τοῖς οὐρανοῖς. ^10.21 Ἐν αὐτῇ τῇ ὥρᾳ ἠγαλλιάσατο τῷ πνεύματι τῷ ἁγίῳ καὶ εἶπεν Ἐξομολογοῦμαί σοι, πάτερ κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἀπέκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν, καὶ ἀπεκάλυψας αὐτὰ νηπίοις· ναί, ὁ πατήρ, ὅτι οὕτως εὐδοκία ἐγένετο ἔμπροσθέν σου. ^10.22 Πάντα μοι παρεδόθη ὑπὸ τοῦ πατρός, μου, καὶ οὐδεὶς γινώσκει τίς ἐστιν ὁ υἱὸς εἰ μὴ ὁ πατήρ, καὶ τίς ἐστιν ὁ πατὴρ εἰ μὴ ὁ υἱὸς καὶ ᾧ ἂν βούληται ὁ υἱὸς ἀποκαλύψαι. ^11.13 εἰ οὖν ὑμεῖς πονηροὶ ὑπάρχοντες οἴδατε δόματα ἀγαθὰ διδόναι τοῖς τέκνοις ὑμῶν, πόσῳ μᾶλλον ὁ πατὴρ ὁ ἐξ οὐρανοῦ δώσει πνεῦμα ἅγιον τοῖς αἰτοῦσιν αὐτόν. ^22.15 καὶ εἶπεν πρὸς αὐτούς Ἐπιθυμίᾳ ἐπεθύμησα τοῦτο τὸ πάσχα φαγεῖν μεθʼ ὑμῶν πρὸ τοῦ με παθεῖν·, ^22.16 λέγω γὰρ ὑμῖν ὅτι οὐ μὴ φάγω αὐτὸ ἕως ὅτου πληρωθῇ ἐν τῇ βασιλείᾳ τοῦ θεοῦ. ^22.18 λέγω γὰρ ὑμῖν, οὐ μὴ πίω ἀπὸ τοῦ νῦν ἀπὸ τοῦ γενήματος τῆς ἀμπέλου ἕως οὗ ἡ βασιλεία τοῦ θεοῦ ἔλθῃ.

^3.21 Now it happened, when all the people were baptized, Jesus also had been baptized, and was praying. The sky was opened, ^3.22 and the Holy Spirit descended in a bodily form as a dove on him; and a voice came out of the sky, saying "You are my beloved Son. In you I am well pleased.",
^9.1 He called the twelve together, and gave them power and authority over all demons, and to cure diseases. ^9.2 He sent them forth to preach the Kingdom of God, and to heal the sick. ^9.3 He said to them, "Take nothing for your journey -- neither staffs, nor wallet, nor bread, nor money; neither have two coats apiece. ^9.4 Into whatever house you enter, stay there, and depart from there. ^9.5 As many as dont receive you, when you depart from that city, shake off even the dust from your feet for a testimony against them.", ^9.6 They departed, and went throughout the villages, preaching the gospel, and healing everywhere. ^9.7 Now Herod the tetrarch heard of all that was done by him; and he was very perplexed, because it was said by some that John had risen from the dead, ^9.8 and by some that Elijah had appeared, and by others that one of the old prophets had risen again. ^9.9 Herod said, "John I beheaded, but who is this, about whom I hear such things?" He sought to see him.
^9.10 The apostles, when they had returned, told him what things they had done. He took them, and withdrew apart to a deserted place of a city called Bethsaida.
^9.11 But the multitudes, perceiving it, followed him. He welcomed them, and spoke to them of the Kingdom of God, and he cured those who needed healing.

^9.16 He took the five loaves and the two fish, and looking up to the sky, he blessed them, and broke them, and gave them to the disciples to set before the multitude.
^10.1 Now after these things, the Lord also appointed seventy others, and sent them two by two before his face into every city and place, where he was about to come. ^10.2 Then he said to them, "The harvest is indeed plentiful, but the laborers are few. Pray therefore to the Lord of the harvest, that he may send out laborers into his harvest. ^10.3 Go your ways. Behold, I send you out as lambs among wolves. ^10.4 Carry no purse, nor wallet, nor sandals. Greet no one on the way. " ^10.5 Into whatever house you enter, first say, Peace be to this house.", ^10.6 If a son of peace is there, your peace will rest on him; but if not, it will return to you. " ^10.7 Remain in that same house, eating and drinking the things they give, for the laborer is worthy of his wages. Dont go from house to house.", ^10.8 Into whatever city you enter, and they receive you, eat the things that are set before you. " ^10.9 Heal the sick who are therein, and tell them, The Kingdom of God has come near to you.", "
^10.10 But into whatever city you enter, and they dont receive you, go out into the streets of it and say,", "
^10.11 Even the dust from your city that clings to us, we wipe off against you. Nevertheless know this, that the Kingdom of God has come near to you.",
^10.12 I tell you, it will be more tolerable in that day for Sodom than for that city.
^10.13 "Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works had been done in Tyre and Sidon which were done in you, they would have repented long ago, sitting in sackcloth and ashes.
^10.14 But it will be more tolerable for Tyre and Sidon in the judgment than for you.
^10.15 You, Capernaum, who are exalted to heaven, will be brought down to Hades.
^10.16 Whoever listens to you listens to me, and whoever rejects you rejects me. Whoever rejects me rejects him who sent me.",
^10.17 The seventy returned with joy, saying, "Lord, even the demons are subject to us in your name!",
^10.18 He said to them, "I saw Satan having fallen like lightning from heaven.
^10.19 Behold, I give you authority to tread on serpents and scorpions, and over all the power of the enemy. Nothing will in any way hurt you. ^10.20 Nevertheless, dont rejoice in this, that the spirits are subject to you, but rejoice that your names are written in heaven.", ^10.21 In that same hour Jesus rejoiced in the Holy Spirit, and said, "I thank you, O Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding, and revealed them to little children. Yes, Father, for so it was well-pleasing in your sight.", ^10.22 Turning to the disciples, he said, "All things have been delivered to me by my Father. No one knows who the Son is, except the Father, and who the Father is, except the Son, and he to whomever the Son desires to reveal him.",
^11.13 If you then, being evil, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask him?",
^22.15 He said to them, "I have earnestly desired to eat this Passover with you before I suffer, ^22.16 for I tell you, I will no longer by any means eat of it until it is fulfilled in the Kingdom of God.",
^22.18 for I tell you, I will not drink at all again from the fruit of the vine, until the Kingdom of God comes."

^1.11 καὶ φωνὴ ἐγένετο ἐκ τῶν οὐρανῶν Σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα. ^5.18 Καὶ ἐμβαίνοντος αὐτοῦ εἰς τὸ πλοῖον παρεκάλει αὐτὸν ὁ δαιμονισθεὶς ἵνα μετʼ αὐτοῦ ᾖ. ^5.19 καὶ οὐκ ἀφῆκεν αὐτόν, ἀλλὰ λέγει αὐτῷ Ὕπαγε εἰς τὸν οἶκόν σου πρὸς τοὺς σούς, καὶ ἀπάγγειλον αὐτοῖς ὅσα ὁ κύριός σοι πεποίηκεν καὶ ἠλέησέν σε. ^5.20 καὶ ἀπῆλθεν καὶ ἤρξατο κηρύσσειν ἐν τῇ Δεκαπόλει ὅσα ἐποίησεν αὐτῷ ὁ Ἰησοῦς, καὶ πάντες ἐθαύμαζον. ^6.41 καὶ λαβὼν τοὺς πέντε ἄρτους καὶ τοὺς δύο ἰχθύας ἀναβλέψας εἰς τὸν οὐρανὸν εὐλόγησεν καὶ κατέκλασεν τοὺς ἄρτους καὶ ἐδίδου τοῖς μαθηταῖς ἵνα παρατιθῶσιν αὐτοῖς, καὶ τοὺς δύο ἰχθύας ἐμέρισεν πᾶσιν. ^14.26 Καὶ ὑμνήσαντες ἐξῆλθον εἰς τὸ Ὄρος τῶν Ἐλαιῶν.

^1.11 A voice came out of the sky, "You are my beloved Son, in whom I am well pleased.",
^5.18 As he was entering into the boat, he who had been possessed by demons begged him that he might be with him. ^5.19 He didnt allow him, but said to him, "Go to your house, to your friends, and tell them what great things the Lord has done for you, and how he had mercy on you.", ^5.20 He went his way, and began to proclaim in Decapolis how Jesus had done great things for him, and everyone marveled.
^6.41 He took the five loaves and the two fish, and looking up to heaven, he blessed and broke the loaves, and he gave to his disciples to set before them, and he divided the two fish among them all.
^14.26 When they had sung a hymn, they went out to the Mount of Olives.

^3.17 καὶ ἰδοὺ ἠνεῴχθησαν οἱ οὐρανοί, καὶ εἶδεν πνεῦμα θεοῦ καταβαῖνον ὡσεὶ περιστερὰν ἐρχόμενον ἐπʼ αὐτόν· καὶ ἰδοὺ φωνὴ ἐκ τῶν οὐρανῶν λέγουσα Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα. ^26.30 Καὶ ὑμνήσαντες ἐξῆλθον εἰς τὸ Ὄρος τῶν Ἐλαιῶν. ^27.52 καὶ τὰ μνημεῖα ἀνεῴχθησαν καὶ πολλὰ σώματα τῶν κεκοιμημένων ἁγίων ἠγέρθησαν, ^28.19 πορευθέντες οὖν μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος,

^3.17 Behold, a voice out of the heavens said, "This is my beloved Son, with whom I am well pleased.",
^26.30 When they had sung a hymn, they went out to the Mount of Olives.
^27.52 The tombs were opened, and many bodies of the saints who had fallen asleep were raised;
^28.19 Go, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit,

^16.3 ἐπιδόσεις γὰρ καὶ χορηγίαι καὶ φιλοτιμήματα πρὸς τὴν πόλιν ὑπερβολὴν μὴ ἀπολείποντα καὶ δόξα προγόνων καὶ λόγου δύναμις καὶ σώματος εὐπρέπεια καὶ ῥώμη μετʼ ἐμπειρίας τῶν πολεμικῶν καὶ ἀλκῆς πάντα τἆλλα συγχωρεῖν ἐποίει καὶ φέρειν μετρίως τοὺς Ἀθηναίους, ἀεὶ τὰ πρᾳότατα τῶν ὀνομάτων τοῖς ἁμαρτήμασι τιθεμένους, παιδιὰς καὶ φιλοτιμίας.

^16.3 And indeed, his voluntary contributions of money, his support of public exhibitions, his unsurpassed munificence towards the city, the glory of his ancestry, the power of his eloquence, the comeliness and vigour of his person, together with his experience and prowess in war, made the Athenians lenient and tolerant towards everything else; they were forever giving the mildest of names to his transgressions, calling them the product of youthful spirits and ambition.

^10.3 οἱ δʼ αὐτοὶ καὶ νόμισμα κομίζοντες ἄφθονον παριστάμενοι τοῖς κομψοῖς τῶν πενήτων ἐν ἀγορᾷ σιωπῇ τῶν κερματίων ἐνέβαλλον εἰς τὰς χεῖρας. ὧν δὴ καὶ Κρατῖνος ὁ κωμικὸς ἐν Ἀρχιλόχοις ἔοικε μεμνῆσθαι διὰ τούτων·,

^10.3 These same followers also carried with them a generous sum of money, and going up to poor men of finer quality in the market-place, they would quietly thrust small change into their hands. To such generosity as this Cratinus seems to have referred in his Archilochi, with the words:âx80x94, ^10.4 "Yes, Itoo hoped, Metrobius, I,the public scribe, Along with man divine, the rarest host that lives, In every way the best of all Hellenic men, With Cimon, feasting out in joy a sleek old age, To while away the remt of my life. But he Has gone before and left me."

" ^417c in which it is possible to gain the clearest reflections and adumbrations of the truth about the demigods, let my lips be piously sealed, as Herodotus says; but as for festivals and sacrifices, which may be compared with ill-omened and gloomy days, in which occur the eating of raw flesh, rending of victims, fasting, and beating of breasts, and again in many places scurrilous language at the shrines, and Frenzy and shouting of throngs in excitement With tumultuous tossing of heads in the air, Ishould say that these acts are not performed for any god, but are soothing and appeasing rites for the averting of evil spirits. Nor is it credible that the gods demanded or welcomed the human sacrifices of ancient days,"

²⁷ Stories akin to these and to others like them they say are related about Typhon; how that, prompted by jealousy and hostility, he wrought terrible deeds and, by bringing utter confusion upon all things, filled the whole Earth, and the ocean as well, with ills, and later paid the penalty therefor. But the avenger, the sister and wife of Osiris, after she had quenched and suppressed the madness and fury of Typhon, was not indifferent to the contests and struggles which she had endured, nor to her own wanderings nor to her manifold deeds of wisdom and many feats of bravery, nor would she accept oblivion and silence for them, but she intermingled in the most holy rites portrayals and suggestions and representations of her experiences at that time, and sanctified them, both as a lesson in godliness and an encouragement for men and women who find themselves in the clutch of like calamities. She herself and Osiris, translated for their virtues from good demigods into gods, Cf. 363 e, infra . as were Heracles and Dionysus later, Cf. Moralia, 857 d. not incongruously enjoy double honours, both those of gods and those of demigods, and their powers extend everywhere, but are greatest in the regions above the earth and beneath the earth. In fact, men assert that Pluto is none other than Serapis and that Persephonê is Isis, even as Archemachus Müller, Frag. Hist. Graec. iv. p. 315, no. 7. of Euboea has said, and also Heracleides Ponticus Ibid. ii. 198 or Frag. 103, ed. Voss. who holds the oracle in Canopus to be an oracle of Pluto.
⁶⁸ Wherefore in the study of these matters it is especially necessary that we adopt, as our guide in these mysteries, the reasoning that comes from philosophy, and consider reverently each one of the things that are said and done, so that, to quote Theodorus, Cf. Moralia, 467 b. who said that while he offered the good word with his right hand some of his auditors received it in their left, we may not thus err by accepting in a different spirit the things that the laws have dictated admirably concerning the sacrifices and festivals. The fact that everything is to be referred to reason we may gather from the Egyptians themselves; for on the nineteenth day of the first month, when they are holding festival in honour of Hermes, they eat honey and a fig; and as they eat they say, A sweet thing is Truth. The amulet Cf. 377 b, supra . of Isis, which they traditionally assert that she hung about her neck, is interpreted a true voice. And Harpocrates is not to be regarded as an imperfect and an infant god, nor some deity or other that protects legumes, but as the representative and corrector of unseasoned, imperfect, and inarticulate reasoning about the gods among mankind. For this reason he keeps his finger on his lips in token of restrained speech or silence. In the month of Mesorê they bring to him an offering of legumes and say, The tongue is luck, the tongue is god. of the plants in Egypt they say that the persea is especially consecrated to the goddess because its fruit resembles a heart and its leaf a tongue. The fact is that nothing of mans usual possessions is more divine than reasoning, especially reasoning about the gods; and nothing has a greater influence toward happiness. For this reason we give instructions to anyone who comes down to the oracle here to think holy thoughts and to speak words of good omen. But the mass of mankind act ridiculously in their processions and festivals in that they proclaim at the outset the use of words of good omen, The regular proclamation ( εὐφημεῖτε ) used by the Greeks at the beginning of any ceremony. but later they both say and think the most unhallowed thoughts about the very gods.

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^6.2 λέγεται δέ ποτε κριοῦ μονόκερω κεφαλὴν ἐξ ἀγροῦ τῷ Περικλεῖ κομισθῆναι, καὶ Λάμπωνα μὲν τὸν μάντιν, ὡς εἶδε τὸ κέρας ἰσχυρὸν καὶ στερεὸν ἐκ μέσου τοῦ μετώπου πεφυκός, εἰπεῖν ὅτι δυεῖν οὐσῶν ἐν τῇ πόλει δυναστειῶν, τῆς Θουκυδίδου καὶ Περικλέους, εἰς ἕνα περιστήσεται τὸ κράτος παρʼ ᾧ γένοιτο τὸ σημεῖον· τὸν δʼ Ἀναξαγόραν τοῦ κρανίου διακοπέντος ἐπιδεῖξαι τὸν ἐγκέφαλον οὐ πεπληρωκότα τὴν βάσιν, ἀλλʼ ὀξὺν ὥσπερ ὠὸν ἐκ τοῦ παντὸς ἀγγείου συνωλισθηκότα κατὰ τὸν τόπον ἐκεῖνον ὅθεν ἡ ῥίζα τοῦ κέρατος εἶχε τὴν ἀρχήν.

^6.2 A story is told that once on a time the head of a one-horned ram was brought to Pericles from his country-place, and that Lampon the seer, when he saw how the horn grew strong and solid from the middle of the forehead, declared that, whereas there were two powerful parties in the city, that of Thucydides and that of Pericles, the mastery would finally devolve upon one man,—the man to whom this sign had been given. Anaxagoras, however, had the skull cut in two, and showed that the brain had not filled out its position, but had drawn together to a point, like an egg, at that particular spot in the entire cavity where the root of the horn began.

^28.4 ἡ μὲν οὖν φρουρὰ διὰ Μένυλλον οὐδὲν ἠνίασε τοὺς ἀνθρώπους· τῶν δὲ ἀποψηφισθέντων τοῦ πολιτεύματος διὰ πενίαν ὑπὲρ μυρίους καὶ δισχιλίους γενομένων οἵ τε μένοντες ἐδόκουν σχέτλια καὶ ἄτιμα πάσχειν, οἵ τε διὰ τοῦτο τὴν πόλιν ἐκλιπόντες καὶ μεταστάντες εἰς Θρᾴκην, Ἀντιπάτρου γῆν καὶ πόλιν αὐτοῖς παρασχόντος, ἐκπεπολιορκημένοις ἐῴκεσαν.

^28.4 Now, the garrison, owing to the influence of Menyllus, did no harm to the inhabitants; but the citizens who were deprived of their franchise because of their poverty numbered more than twelve thousand, and those of them who remained at home appeared to be suffering grievous and undeserved wrongs, while those who on this account forsook the city and migrated to Thrace, where Antipater furnished them with land and a city, were like men driven from a captured city. 29

¹ Thus Probably Plutarch began with his favourite tale of Themistocles’ remark (dealing with the festival day and the day after) to the generals who came after him; cf. 270 c, supra, and the note. rightly spoke the great Themistocles to the generals who succeeded him, for whom he had opened a way for their subsequent exploits by driving out the barbarian host and making Greece free. And rightly will it be spoken also to those who pride themselves on their writings; for if you take away the men of action, you will have no men of letters. Take away Pericles’ statesmanship, and Phormio’s trophies for his naval victories at Rhium, and Nicias’s valiant deeds at Cythera and Megara and Corinth, Demosthenes’ Pylos, and Cleon’s four hundred captives, Tolmides’ circumnavigation of the Peloponnesus, and Myronides’ Cf. Thucydides, i.
108; iv. 95. victory over the Boeotians at Oenophyta-take these away and Thucydides is stricken from your list of writers. Take away Alcibiades ’ spirited exploits in the Hellespontine region, and those of Thrasyllus by Lesbos, and the overthrow by Theramenes of the oligarchy, Thrasybulus and Archinus and the uprising of the Seventy Cf. Xenophon, Hellenica, ii. 4. 2. from Phyle against the Spartan hegemony, and Conon’s restoration of Athens to her power on the sea - take these away and Cratippus An historian who continued Thucydides, claiming to be his contemporary (see E. Schwartz, Hermes, xliv. 496). is no more. Xenophon, to be sure, became his own history by writing of his generalship and his successes and recording that it was Themistogenes Cf. Xenophon, Hellenica, iii.
1. 2; M. MacLaren, Trans. Amer. Phil. Assoc. lxv. (
1934) pp. 240-247. the Syracusan who had compiled an account of them, his purpose being to win greater credence for his narrative by referring to himself in the third person, thus favouring another with the glory of the authorship. But all the other historians, men like Cleitodemus, Diyllus, Cf. Moralia, 862 b; Müller, Frag. Hist. Graec. ii. 360-361. Philochorus, Phylarchus, have been for the exploits of others what actors are for plays, exhibiting the deeds of the generals and kings, and merging themselves with their characters as tradition records them, in order that they might share in a certain effulgence, so to speak, and splendour. For there is reflected from the men of action upon the men of letters an image of another’s glory, which shines again there, since the deed is seen, as in a mirror, through the agency of their words.Length:
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" ^90.28 She shows us what things are evil and what things are seemingly evil; she strips our minds of vain illusion. She bestows upon us a greatness which is substantial, but she represses the greatness which is inflated, and showy but filled with emptiness; and she does not permit us to be ignorant of the difference between what is great and what is but swollen; nay, she delivers to us the knowledge of the whole of nature and of her own nature. She discloses to us what the gods are and of what sort they are; what are the nether gods, the household deities, and the protecting spirits; what are the souls which have been endowed with lasting life and have been admitted to the second class of divinities, where is their abode and what their activities, powers, and will. Such are wisdoms rites of initiation, by means of which is unlocked, not a village shrine, but the vast temple of all the gods – the universe itself, whose true apparitions and true aspects she offers to the gaze of our minds. For the vision of our eyes is too dull for sights so great."

" ^34.4 Trustworthy authorities add still more gruesome details: that he hurried off to view the corpse, handled her limbs, criticising some and commending others, and that becoming thirsty meanwhile, he took a drink. Yet he could not either then or ever afterwards endure the stings of conscience, though soldiers, senate and people tried to hearten him with their congratulations; for he often owned that he was hounded by his mothers ghost and by the whips and blazing torches of the Furies. He even had rites performed by the Magi, in the effort to summon her shade and entreat it for forgiveness. Moreover, in his journey through Greece he did not venture to take part in the Eleusinian mysteries, since at the beginning the godless and wicked are warned by the heralds proclamation to go hence."

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" ^3.26 Pindarus, son of Melas, grandson of Alyattes the Lydian by his daughter, being tyrant of the Ephesians, was severe in punishments and inexorable, but otherwise courteous and wise. He took great care that his country might not be brought into servitude by the barbarians, of which this is a testimony. When Croesus his Uncle by the mothers side invaded Ionia, he sent an ambassador to Pindarus, requiring the Ephesians to be subjected to him: to which Pindarus not yielding, Croesus besieged the city. But one of the towers being undermined (which was afterwards called the Traitor) and destruction appearing before their eyes, Pindarus advised the Ephesians to fasten ropes from the gates and walls to the pillars of the temple of Artemis, by that means making the whole city an offering to her, thereby to preserve it secure. Farther he advised them to go forth and make suit to the Lydian. Upon the Ephesians declaring the case and their suit, it is said that Croesus laughed, and was pleased with the stratagem, granting the Ephesians liberty, on condition that Pindarus should be banished the city: which he opposed not, but taking along such friends as would go with him, left his son and the greatest part of his estate in the city, committing them both to the care of Pasicles one of his friends. He departed to Peloponnesus, preferring banishment before regal power, that his country might not be subjected to the Lydians."

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⁴⁹ And he laid his hands on them and blessed them, saying: The grace of our Lord Jesus Christ shall be upon you for ever. And they said, Amen. And the woman besought him, saying: O apostle of the Most High, give me the seal, that that enemy return not again unto me. Then he caused her to come near unto him (Syr. went to a river which was close by there), and laid his hands upon her and sealed her in the name of the Father and the Son and the Holy Ghost; and many others also were sealed with her. And the apostle bade his minister (deacon) to set forth a table; and he set forth a stool which they found there, and spread a linen cloth upon it and set on the bread of blessing; and the apostle stood by it and said: Jesu, that hast accounted us worthy to partake of the eucharist of thine holy body and blood, lo, we are bold to draw near unto thine eucharist and to call upon thine holy name: come thou and communicate unto us (Syr. adds more).

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^1.1 Book 1: Apuleius address to the reader Now! Id like to string together various tales in the Milesian style, and charm your kindly ear with seductive murmurs, so long as youre ready to be amazed at human forms and fortunes changed radically and then restored in turn in mutual exchange, and dont object to reading Egyptian papyri, inscribed by a sly reed from the Nile. Ill begin. Who am I? Ill tell you briefly. Hymettus near Athens; the Isthmus of Corinth; and Spartan Mount Taenarus, happy soil more happily buried forever in other books, thats my lineage. There as a lad I served in my first campaigns with the Greek tongue. Later, in Rome, freshly come to Latin studies I assumed and cultivated the native language, without a teacher, and with a heap of pains. So there! I beg your indulgence in advance if as a crude performer in the exotic speech of the Forum I offend. And in truth the very fact of a change of voice will answer like a circus riders skill when needed. Were about to embark on a Greek tale. Reader, attend: and find delight.",
^3.19 Spying on the mistress I took light from Photis clever speech and sparked in turn: Lets name it the first heroic encounter of a glorious career, like one of Hercules twelve labours, with those perforated wineskins counting as Geryons three bodies or Cerberus triple heads. But if you want my willing and complete forgiveness for a crime that caused me so much anguish, grant me my hearts desire. Let me spy on your mistress when shes at her supernatural games, let me watch while she invokes the gods, or when she undergoes some transformation. Ive an overwhelming longing to experience magic at first hand, though you yourself seem knowledgeable enough and skilled; I know; Ive felt it. Ive always disdained the girls embraces, but now Im sold and delivered; a slave, and a willing one, to your flashing eyes and blushing cheeks, your gleaming hair, your parted lips, your fragrant breasts. Ive forgotten my home town already, no intention of returning, and nothing matters but the night and you. Lucius, I only wish I could grant your desire she said, but besides her innate jealousy she always performs her arcane acts in secret, and alone. Yet Ill face danger at your bidding; Ill wait my moment and try to do as you want: only, as I said, promise to keep silent about such things. As we were chattering away, mutual passion swept our minds and bodies. We threw off all our clothes and, naked and coverless, revelled in the delights of Venus. When I was tired Photis, generous to a fault, offered herself as a boy, as a bonus. At last, with eyelids drooping from staying awake, sleep filled our eyes, and held us tight till broad daylight. We passed not a few nights in like pleasures, and then one day Photis came to me excited and trembling to say that since her mistress had failed to further her love affair by means of other devices, she intended to be-feather herself, and so take wing to the object of her desire, and I was to prepare carefully for a glimpse of her performance. And at twilight Photis led me silently on tiptoe to the attic and invited me to peep through a crack in the door to see what happened. Firstly Pamphile took off all her clothes, opened a chest and removed several little alabaster boxes, lifting the lid off one and scooping out some ointment, which she worked for a while between her fingers, then smeared all over herself from the tips of her toes to the crown of her head. After a murmured conversation with her lamp, she began to quiver and tremble and shake her limbs. As her body gently shimmered, plumage appeared, and firm wing-feathers; her nose grew curved and hardened, and her toenails bent into talons. Pamphile was now an owl. So she let out a querulous hoot, tried a few little hopping flights, then soared from the ground and glided away from the house, wings outspread. Hers was a voluntary transformation through the power of her art. But I, not enchanted by any spell, was yet so transfixed by awe at the fact of it that I seemed to be something far different to Lucius. I was out of my mind, amazed to the point of madness, dreaming yet not in sleep. I rubbed my eyes again and again to make sure I was truly awake. When at last the sense of present reality returned, I seized Photis palm and pressed it to my eyes. I beg you, I said, by those pretty breasts of yours, my honey-sweet, as the moment demands let me enjoy a great and singular proof of your affection, fetch me a dab of ointment from that little receptacle. Make me your slave forever with a favour I cant repay, and let me hover about you, a winged Cupid to your Venus. Ah, you sly fox, she cried, would you have me willingly lay my axe to the branch I sit on? I can barely keep you safe from those Thessalian she-wolves as it is. If you had wings how could I keep track of you? Id never see you again! The gods preserve me from such a crime, I replied, though I might roam the entire sky on an eagles lofty course, though I were the sure messenger, the fortunate arms-bearer of almighty Jove himself, would I not always return to the nest after every regal flight? I swear by the lovely knot of hair by which youve bound my heart, that theres no other woman Id rather have than my Photis. And heres another thought: if I smeared myself with that potion and changed myself into a bird, Id have to keep far away from the houses. What kind of lover would an owl make for a woman? Very fine and handsome! Why, when those birds of night are trapped inside a house, dont they nail them to the doorpost to expiate in death the bad luck their ill-omened flight threatened? But, I almost forgot to ask, what do I say and do to lose the feathers again and return to being Lucius? Its fine, you need have no fear. My mistress has shown me how all such shapes can be changed back to human form. Dont think she showed me out of kindness; no, it was so I could prepare the restorative when she comes home from her adventures. See how little of these inexpensive herbs can work such mighty effects: "Sprinkle a pinch of aniseed on laurel leaves steeped in spring water; use as lotion and potion.", "
^8.26 With the wandering Eunuchs Taking possession of his new follower, he dragged me home with him, and reaching the doorway cried: Look what a pretty slave Ive bought you, girls! The girls were his troop of eunuchs who began dancing in delight, raising a dissot clamour with tuneless, shrill, effeminate cries, thinking no doubt his purchase was a slave-boy ready to do them service. But on seeing me, no doe replacing a sacrificial virgin, but an ass instead of a boy, they turned up their noses, and made caustic remarks to their leader. Heres no slave, one cried, but a husband of your own. And Oh, called another, dont swallow that little morsel all by yourself, give your little doves the occasional bite. Then amidst the banter they tied me to the manger. Now in that house was a corpulent lad, a fine flute-player, bought in the slave-market with the funds from their begging-plate, who circled around playing his pipes when they lead the goddess about, but at home played the part of concubine, sharing himself around. Seeing me now he smilingly set a heap of fodder before me, and said with delight: At last youre here to take turns at this wretched work. Live to please our masters, and give my weary muscles a rest. On hearing this I began to wonder what new ills were in store. Next day they prepared to do their rounds, dressing in bright array, beautifying their faces un-beautifully, daubing their cheeks with rouge, and highlighting their eyes. off they went, in turbans and saffron robes, all fine linen and silk, some in white tunics woven with purple designs and gathered up in a girdle, and with yellow shoes on their feet. The goddess they wrapped in a silken cloak and set her on my back, while they, arms bare to the shoulder, waving frightful swords and axes, leapt about and chanted, in a frenzied dance to the stirring wail of the flute. Passing a few small hamlets in our wanderings, we came to a rich landowners country house. On reaching the gate, they rushed in wildly, filling the place with tuneless cries, heads forward, rotating their necks in endless circling motions, their long pendulous hair swinging around them, now and then wounding their flesh savagely with their teeth, and at the climax slashing their arms with the double-edged knives they carried. One in their midst began to rave more ecstatically than the rest, heaving breaths from deep in his chest, simulating a fit of divine madness, as if filled with inspiration from some god, though surely the presence of a deity should make men nobler than themselves, not disorder them or make them lose their senses. But behold the benefit he won from these heavenly powers. Raving like a prophet, he began to chastise himself with a concocted tale of some sin of his against the sacred laws of religion, and demanded self-punishment for his guilt. Then he snatched up the whip, the insignia of those emasculated creatures, with its long tufted strands of twisted sheeps hide strung with those animals knuckle bones, and scourged himself savagely with strokes of its knotted lash, showing amazing fortitude given the pain from his gashes. The ground grew slippery with blood from the flashing blades and flailing whips, and I grew very uneasy at this gory flood from the countless wounds lest this Syrian goddess might have a stomach for asss blood, yearning for it as some humans do for asss milk. But when they were weary at last of self-flagellation, or at least were sated, they ceased their antics and took up a collection, people vying for the pleasure of dropping copper coins, and even silver, into the ample folds of their robes. They were also given a fat jar of wine, with milk and cheese, cornmeal and flour, and even a feed of barley for me, the goddess beast of burden. They gathered it greedily, piled it into sacks presciently acquired to carry the takings, and heaped them on my back. Now weighed down by a double load, I was a walking shrine and a storage-chest in one.", "
^10.16 He asked what in heavens name amused them so, and on hearing, he also took a look through the same crack. He too, richly amused, laughed so hard and long his stomach ached. Then he had them unlock the door, so he could enter and watch me openly. Seeing fortunes face smiling somewhat kindly on me at last, and filled with confidence by the delight of those around me, I felt quite at ease and went on eating unconcernedly. The master of the house, enjoying the novel sight, ordered me to be led, or rather conducted me himself, to the dining room, where he had the table set and a whole variety of fresh dishes as yet all un-tasted placed before me. Though I was already well replete, I wanted to oblige him and win his favour, so I eagerly attacked the food laid before me. Choosing everything an ass would surely loathe, and seeking to try my taste, they offered me meat seasoned with giant fennel, peppered chicken, and fish in exotic dressings, while the banquet hall resounded to their wild laughter. Then some jester among them, said: Try your friend with a little wine! The master took up his suggestion: Thats not such a bad idea you crazy fool. Our guest would surely like a cup of honeyed wine with his meal. So he turned to a slave, saying: Here, lad, rinse this gold goblet carefully, mix some mead and offer it to my client here! And tell him Ill drink to him, as well! The expectant audience were filled with anticipation and I, not in the least dismayed, slowly and happily curled my lips like a ladle and swallowed the huge cupful in one swift gulp. A clamour rose as, in unison, they all wished me good health.", "
^10.29 This was the woman whom I was meant to solemnly wed in public, and I waited for the day of the show in terrible suspense and great torment, wishing every now and then I might kill myself rather than be tainted by pollution from that depraved woman, and shamed by being made a spectacle. But without human hands and fingers, only misshapen hooves, I couldnt even draw a sword. In this hour of desperation, I consoled myself with one slight hope: spring at its inception was even now scattering flowery gems, and painting the meadows with brilliant light, and now the roses had burst from their thorny coverts and shone forth, exhaling their sweet spicy scent, roses that could restore me to the Lucius I once was. The day appointed for the show came at last. I was led to the amphitheatres outer wall, by an enthusiastic crowd, in procession. The entertainment began with actors comic mimes, while I enjoyed myself by the gate browsing the rich and juicy grass growing at the entrance, and now and then refreshing my eyes with a glance at the show through the open portal. There were boys and girls in the bloom of youth, outstanding in their fresh beauty, splendid costumes, and graceful movements, ready to perform the Pyrrhic dance. They moved in decorous unwavering order, now weaving in and out in a whirling circle, now linking hands in a slanting chain, now in wedges forming a hollow square, now separating into distinct troops. When the trumpets final note un-wove the knotted complexities of their intricate motion, the curtain was raised, the screens folded back, and the stage was set.", "
^11.5 Behold, Lucius, here I am, moved by your prayer, I, mother of all Nature and mistress of the elements, first-born of the ages and greatest of powers divine, queen of the dead, and queen of the immortals, all gods and goddesses in a single form; who with a gesture commands heavens glittering summit, the wholesome ocean breezes, the underworlds mournful silence; whose sole divinity is worshipped in differing forms, with varying rites, under many names, by all the world. There, at Pessinus, the Phrygians, first-born of men, call me Cybele, Mother of the Gods; in Attica, a people sprung from their own soil name me Cecropian Minerva; in sea-girt Cyprus I am Paphian Venus; Dictynna-Diana to the Cretan archers; Stygian Proserpine to the three-tongued Sicilians; at Eleusis, ancient Ceres; Juno to some, to others Bellona, Hecate, Rhamnusia; while the races of both Ethiopias, first to be lit at dawn by the risen Suns divine rays, and the Egyptians too, deep in arcane lore, worship me with my own rites, and call me by my true name, royal Isis. I am here in pity for your misfortunes, I am here as friend and helper. Weep no more, end your lamentations. Banish sorrow. With my aid, your day of salvation is at hand. So listen carefully to my commands. From time immemorial the day born of this night has been dedicated to my rites: on this coming day the winter storms cease, the oceans stormy waves grow calm, and my priests launch an untried vessel on the now navigable waters, and dedicate it to me as the first offering of the trading season. You must await this ceremony with a mind neither anxious nor irreverent.", " ^11.6 The high-priest, at my command, will carry in procession a garland of roses fastened to the sistrum in his hand. Dont hesitate to join the crowd and, trusting in my protection, push your way towards the priest, then as if you wished to kiss his hand pluck gently at the roses with your mouth, and so at once throw off that wretched form of the most detestable of creatures. And have faith in my power to oversee the execution of my orders, for at this very moment when I am here with you I am with my priest too telling him, in dream, what he must do. When I wish, the heaving crowd will part before you, and amidst the joyous rites and wild festivity no one will shrink from your unseemly shape, nor treat your sudden change of form as sinister and level charges at you out of spite. Remember one thing clearly though, and keep it locked deep within your heart: the life that is left to you, to the final sigh of your last breath, is pledged to me. It is right that all your days be devoted to she whose grace returns you to the world of men. Under my wing, you will live in happiness and honour, and when your span of life is complete and you descend to the shades, even there, in the sphere beneath the earth, you will see me, who am now before you, gleaming amidst the darkness of Acheron, queen of the Stygian depths; and dwelling yourself in the Elysian fields, you will endlessly adore me and I will favour you. Know too that if by sedulous obedience, dutiful service, and perfect chastity you are worthy of my divine grace, I and I alone can extend your life beyond the limits set by fate.", " ^11.7 So the holy revelation ended, and the invincible Goddess withdrew into her own being. Instantly I was freed from sleep and leapt up, bathed in sweat, with feelings of fear and joy. Filled with utter amazement at this clear manifestation of the Great Goddesss presence, I splashed myself with sea-water, reviewing intently her series of potent commands. Soon the dark shades of night were dispelled, a golden sun arose, and at once a crowd of triumphant believers thronged the streets. Not only was I, in my secret joy, but the whole world seemed filled with such happiness that the creatures, the skies, the very houses themselves seemed to radiate joy from their shining faces. For now a serene and sunlit morning, on the heels of yesterdays frost, with its spring warmth enticed the birds to sing in sweet harmony, and charm with their happy greetings the Queen of the Stars; the Mother of the Seasons, the Mistress of the Universe. Even the trees, both the orchard trees that bear fruit and those simply content to give shade, gleaming with buds and roused by the southerly breeze, waved their branches gently, murmuring with a soft rustling sound, for the winter gales had ceased, the angry swell of the waves had subsided, and a calm sea now lapped the shore. The heavens too, free of the cloudy night, shone clear and naked with the splendour of their true light.", " ^11.8 Now the vanguard of the grand procession slowly appeared, its participants in holiday attire each in finery of their choosing. One wore a soldiers belt; anothers boots, spear and cloak proclaimed him a huntsman; another was dressed as a woman in a silk dress with gilded sandals and curly wig, and walked in a mincing manner; yet another looked like a gladiator in helmet and greaves with shield and sword. There was a magistrate it seemed with the purple toga and rods of office; and there a philosopher with a goatee beard, in a cloak with a staff and woven sandals. Here were a brace of long poles, one a fowlers with his bird-lime, the other a fishermans with line and hooks. Behold a tame bear dressed as a housewife, borne in a sedan chair; and look, an ape in a Phrygian straw hat and saffron robe, dressed as the shepherd lad Ganymede and waving a golden cup. And lastly an ass, wings glued to its shoulders, with a decrepit old man on its back, a Bellerophon and his Pegasus, enough to split your sides.", " ^11.11 Behind them came the gods deigning to walk on human feet, firstly Anubis that dread messenger between the powers above and the powers beneath the earth, with a face one side black the other gold, his jackals neck erect, bearing a caduceus in his left hand, and a green palm-branch in his right. In his footsteps a priest with proud and measured step carried a statue on his shoulders, a cow seated upright; the cow being a fruitful symbol of the divine Mother of all. Another bore a basket containing secret implements, concealed objects of great sanctity, while a third fortunate priest carried an ancient image of the Great Goddess in the lap of his robe, not in the shape of any beast wild or tame, or bird or human being, but inspiring reverence in its skilled working by its very strangeness, being the ineffable symbol somehow of a deeper sacredness, to be cloaked in awful silence, formed as it was of gleaming gold after this manner: it took the form of a little hollow urn, its surface engraved with Egyptian hieroglyphics, with a rounded base, an extended spout opened slightly like a beak, and a broad curving handle at the opposite side extending backwards deeply from which an asp, coiled in a knot, reared its scaly swollen neck on high.", ^11.12 And now the blessing the ever-kindly Goddess had promised me drew near, and the priest appeared the keeper of my fate, my true salvation. He carried in his right hand, adorned as she had commanded, a sistrum for the goddess with a garland of roses for me, a fitting garland of victory indeed, since after enduring such toils, and escaping such perils, I would now conquer that Fortune who had savaged me so cruelly. But though filled with sudden joy I refrained from galloping forward in unrestrained delight, since I rightly feared that the peaceful onward movement of the procession might be halted at the fierce onrush of a quadruped. So, with unhurried, near-human steps, I slowly and gently wriggled through the crowd which made way, doubtless due to divine intervention, and thus moved softly within. " ^11.13 Now the priest, who I could see remembered the orders he had received in dream, though he still marvelled at the actual event that fulfilled the prophecy, halted at once and of himself stretched out his hand, and held the rose-garland level with my lips. My heart leapt with a rapid beat, and I trembled as I tore with eager mouth at the glistening wreath woven of lovely roses, which greedy for the outcome promised I greedily devoured. Nor did the Goddess divine promise fail, for on the instant my ugly bestial form slipped from me. First the coarse hair fell from my body then my dense hide grew thin, my sagging paunch grew trim, the soles of my feet sprouted toes through their hooves, my hands were no longer feet but reached out in a proper manner, my long neck shrank, my head and face rounded, my huge ears shrank back to their former size, my craggy teeth reduced to a human scale, and what had tormented me most of all, my tail, existed no more. The onlookers marvelled, and the priests paid reverence to the evident power of the mighty Goddess, to her magnificence which confirmed my nocturnal vision, and to the ease of my transformation. They stretched their arms towards heaven, and clearly, with one voice, bore witness to her wondrous beneficence.", " ^11.15 Lucius, after suffering many labours, buffeted by Fortunes mighty tempests, by the fierce winds of fate, you reach at last the harbour of Peace, the altar of Mercy. Neither your birth and rank, nor your fine education, brought you any aid, as on youths rash and slippery paths you plunged into servile pleasures and reaped the perverse rewards of ill-starred curiosity. Yet blind Fortune while tormenting you with imminent danger, has brought you from the throes of evil chance to blessed happiness. Let her vent her rage and fury now on some other object of her cruelty, for hostile fate finds no opening against those whose lives our royal Goddess renders free to serve her. How could those bandits, wild beasts, servitude, the windings of savage journeys that ended where they began, the fear of death renewed each day, how could all they serve Fortunes evil turn, for now you are under the wing of an all-seeing Providence, who with the splendour of her light illumines all the gods. Wear a happier face, to match the white robe you wear now, and join the procession of the saving Goddess with a joyful and conquering step. Let the unbelieving bear witness, and understand their errant ways. Behold, Lucius, freed from his former troubles, delighting in the favour of mighty Isis, triumphing over fate. And to be more secure, enlist in the protection of this holy cadre, to whose oath of obedience you were but now summoned, Dedicate yourself to the commands of our sect, accept the burden of your own free will; for once you begin to serve the Goddess, you will know the fruits of freedom more completely.", " ^11.16 Drawing a deep breath after this inspired utterance, the high-priest fell silent, while I joined the sacred procession and marched along behind the holy emblems, famous now to all, and conspicuous, the subject of their nods and pointing fingers. The whole crowd spoke of me: Theres the man who was turned back into a human being by the august powers of the omnipotent goddess. How happy he is, by Hercules, thrice blessed, who no doubt through the purity and loyalty of his past life has earned such astounding favour from heaven that he was, as it were, reborn and accepted at once into her holy service. Meanwhile amidst the tumult of the festive celebrations we had slowly progressed towards the seashore, and arrived at the very place where as an ass I had been stabled the previous day. There, once the emblems of the gods had been properly disposed, the high-priest consecrated a finely-crafted ship decorated with marvellous Egyptian hieroglyphics. Taking a lighted torch, an egg, and some sulphur, he uttered solemn prayers with reverent lips, and purified the ship thoroughly, dedicating it, and naming it for the Goddess. The shining sail of this happy vessel bore an inscription, its letters woven in gold, the text of a prayer for prosperous sailing throughout the new season. The mast of smooth pine was raised now, tall and splendid, the flag at its tip conspicuous from afar; gold-leaf glittered from the stern which was shaped like Isis sacred goose; while the whole hull of highly-polished citron-wood gleamed pale. Then the crowd of priests and laity alike vied in loading the vessel with winnowing fans spread with spices and the like and poured libations of milk and grain over the waves. Once the ship had received a wealth of gifts and auspicious prayers, the mooring ropes were loosed and she was given to the waters, accompanied by a gentle breeze that rose in greeting. And when she was so far out to sea we could no longer see her clearly, the priests took up their burdens again and set out joyfully for the shrine, in the same fine and orderly procession as before.", " ^11.18 Meanwhile winged Rumour had not tarried in her swift flight, but spread the news, of the beneficent Goddesss notable kindness to me and my own good fortune, everywhere, even throughout my own city. At once my servants, friends, blood-relatives ceased mourning for my supposed death and, delighted at the unexpected tidings and bringing various gifts, hastened to see one risen from the darkness to the light. I too was cheered at meeting with those again whom Id relinquished hope of ever seeing, receiving their kind offerings gratefully, since theyd brought enough in their generosity to relieve me of any want.", ^11.19 I spoke with each of them in turn, as I should, narrating my former troubles and present joy, then swiftly returned to that meditation on the Goddess which was my chief delight. I took a room in the temple precincts, and set up house there, and though serving the Goddess as layman only, as yet, I was a constant companion of the priests and a loyal devotee of the great deity. No moment of rest, not a night, passed without some admonishing visitation from her. She urged me again and again to become an initiate to her rites for which I had long been destined, but though willing and eager to obey I was held back by religious awe, since I knew from careful study that the rules of her order were harsh, those regarding abstinence and chastity demanding, and how one must always, with care and circumspection, guard against the countless vicissitudes of life. Despite my sense of urgency, and though I thought again and again of these matters, somehow I still delayed. "
^11.21 From then on I became ever more solicitous in my constant attendance on the deity, believing that my present blessings were a guarantee of future good. Moreover, day by day, my desire for holy orders intensified, and time and again I entreated the high-priest to hasten my initiation into the mysteries of the sacred night. But he, being a grave man, remarkable for his close observance of the strictest religious discipline, restrained my insistence gently and kindly, as parents will restrain their childrens unripe urges, calming my natural eagerness with a comforting expectation of good to come. He told me the proper day for a persons initiation is always marked by a sign from the Goddess, that the officiating priest was likewise indicated by her, and even the costs of the ceremony to be defrayed. He advised me to suffer the delay with reverence and patience, since over-eagerness and disobedience were faults to be guarded against assiduously, and neither to hang back when called nor advance myself when not. of his order had been so wrong-minded, so determined on their own destruction, as to dare to take office rashly or sacrilegiously, and without the Goddess direct command, and thereby to commit a deadly sin. The gates of the underworld and the guardianship of life are both in her hands, he said, and the rites of initiation are akin to a willing death and salvation through her grace. Indeed, those whose term of life was drawing to its close, who already stood on the last threshold of light, if the sects unspoken mysteries could be safely entrusted to them, were often summoned by the power of the Goddess to be in a manner reborn through her grace and set again on a path of renewed life. I too, he suggested, should bow likewise to heavens decree, even though I had been destined for and called long since to the blessed service of the Goddess by clear and evident signs of that great deitys favour. And I should, as the priests did, abstain from unholy and forbidden foods, so as to enter more deeply into the secret mysteries of the purest of faiths.", " ^11.22 Thus spoke the high-priest, and, patient in my obedience, I performed my tasks each day at celebrations of the holy rites, zealously, diligently, in calm tranquility and laudable silence. Nor did the Great Goddesss saving goodness fail me, nor did she torment me with long delay. One dark night, in commands as clear as day, she proclaimed that the hoped-for time had arrived, when she would grant me my dearest wish. She told me what resources must be found for the ceremony, and decreed that her high-priest, Mithras, who she explained was linked to me celestially by a certain conjunction of the planets, would himself perform the rite. These and other kind decrees of the Great Goddess raised my spirits, and before the light of day shone I shook off sleep and hastening to the high-priests rooms I met and greeted him at the entrance. I was set on demanding my initiation more vigorously than ever, believing it was now my due, but the instant he saw me he pre-empted my plea, saying: Ah, Lucius, how blessed, how fortunate you are, that the august deity so strongly favours you in her benevolence. Why do you linger here in idleness when the day has come which youve longed and prayed for endlessly, when at the divine command of the many-titled Goddess these very hands of mine will introduce you to the most sacred mysteries of her religion. Then that most generous of men took my arm and led me to the doors of the vast temple, and when he had opened them according to the ritual prescribed, and then performed the morning sacrifice, he brought from the inner sanctuary various books written in characters strange to me. Some shaped like creatures represented compressed expressions of profound concepts, in others the tops and tails of letters were knotted, coiled, interwoven like vine-tendrils to hide their meaning from profane and ignorant eyes. From these books he read aloud for me the details of what was needed for my initiation.", " ^11.23 At once I set about acquiring those things myself or procuring them zealously through friends, while sparing no expense. Then the high-priest escorted by a band of devotees led me to the nearest baths, saying the occasion required it. When I had bathed according to the custom, he asked favour of the gods, and purified me by a ritual cleansing, sprinkling me with water. Then in the early afternoon he led me to the shrine again, and placed me at the Goddess feet. He gave me certain orders too sacred for open utterance then, with all the company as witnesses, commanded me to curb my desire for food for the ten days following, to eat of no creature, and drink no wine. I duly observed all this with reverence and restraint, and now came the evening destined for my appearance before the Goddess. The sun was setting, bringing twilight on, when suddenly a crowd flowed towards me, to honour me with sundry gifts, in accord with the ancient and sacred rite. All the uninitiated were ordered to depart, I was dressed in a new-made robe of linen and the high-priest, taking me by the arm, led me into the sanctuarys innermost recess. And now, diligent reader, you are no doubt keen to know what was said next, and what was done. Id tell you, if to tell you, were allowed; if you were allowed to hear then you might know, but ears and tongue would sin equally, the latter for its profane indiscretion, the former for their unbridled curiosity. Oh, I shall speak, since your desire to hear may be a matter of deep religious longing, and I would not torment you with further anguish, but I shall speak only of what can be revealed to the minds of the uninitiated without need for subsequent atonement, things which though you have heard them, you may well not understand. So listen, and believe in what is true. I reached the very gates of death and, treading Proserpines threshold, yet passed through all the elements and returned. I have seen the sun at midnight shining brightly. I have entered the presence of the gods below and the presence of the gods above, and I have paid due reverence before them.", " ^11.24 The initiate of IsisWhen dawn came and the ceremony was complete, I emerged wearing twelve robes as a sign of consecration, sacred dress indeed though nothing stops me from speaking of it, since a host of people were there and saw me. As instructed, I stood on a wooden dais placed at the centre of the holy shrine, before the statue of the Goddess, conspicuous in my fine elaborately embroidered linen. The precious outer cloak hung from shoulder to ankle, so that I was wrapped around with creatures worked in various colours: here Indian serpents, there Hyperborean gryphons, winged lions of that distant region of the world. The priests call this garment the Olympian Stole. I held a burning torch in my right hand, and my head was gracefully garlanded with a wreath of gleaming palm leaves projecting outwards like rays of light. Adorned thus in the likeness of the Sun, and standing there like a statue, the curtains suddenly being opened, I was exposed to the gaze of the crowd who strayed around me. That day my initiation into the mysteries was marked, as a festive occasion, by a splendid feast among a convivial gathering. On the next day, the third, a similar ritual ceremony was performed, with a sacred breakfast bringing an official end to the proceedings. I stayed at the temple a few days longer, enjoying the ineffable pleasure of gazing on the Goddesss sacred image, bound to her by an act of beneficence I could never repay. But finally, as instructed by her, for it was only with immense difficulty that I could sever the ties born of my fervent longing for her, I paid my debts of gratitude at last, in accordance with my small means if not in full, and began to prepare for my journey home. I ended my stay by prostrating myself before her, washing the Goddess feet with my welling tears, as I prayed to her, gulping my words, my voice broken by repeated sobbing:", "
^11.26 Then, after lingering a long while in renewed expressions of thanks, I at last set out to re-visit my ancestral home after so long away, yet hastily, for after a few days stay I swiftly gathered my things and, at the Great Goddesss command, took ship for Rome. Blown by favouring winds, I soon arrived safely at Portus Augustus, near Ostia, and taking a fast carriage reached the holy city, in the evening of December the 13th, the Ides of December. My most pressing business was to visit the temple of royal Isis, the Great Goddess, in the Campus Martius where she was worshipped with utmost reverence under the name of Isis Campensis, and pray to her there daily. A newcomer to that shrine, but an initiate of her sect, I was a constant presence there. When the mighty Sun had circled the zodiac and a year had gone, the ever-vigilant Goddess who kindly watched over me, once more troubled my sleep and spoke again of rites and initiation. Since I had long been hers, I wondered what new task she was prompting, what new future she foretold,", " ^11.27 yet while I was debating in my own mind, and searching my conscience with the help of the priests, I suddenly realised that I had not yet been introduced to the mysteries of invincible Osiris, the great god who is the mighty father of the gods. Though his rites of initiation were still quite distinct, his godhead and worship were linked, even joined, to that of Isis. I should thus have realised that I was being sought after as a servant of his great divinity as well. The issue was not long in doubt, for the following night I had a vision in which an initiate dressed in white linen brought ivy-wreaths and thyrsi, with things that must be nameless, and placed these various objects on my household altar then, seated in my chair, ordered me to arrange a sacred feast. In order evidently to help me know him again by a sure sign of identity, his left ankle was slightly twisted, and he walked with a hesitant limp. My cloud of doubt was lifted by this clear manifestation of the gods own wishes, and after the morning prayers for the Goddess were complete, I at once began to ask about me, with utmost zeal, as to whether any there exactly resembled him of my dream. Confirmation came immediately, when I caught sight of one of the pastophori who not only limped like the man in my vision, but also was alike in his dress and appearance. I later learned he was called Asinius Marcellus, a name not inappropriate to my own transformation. Without pausing for an instant I approached him, and indeed he was not surprised by our ensuing conversation since he himself had been ordered in a similar manner to preside over my initiation. In his dream, the previous night, he had been arranging garlands for Osiris when he heard from the great gods own oracular mouth, which speaks each mans fate, that a man of Madauros was being sent to him, that the man was poor but the priest must perform his rites of initiation, since by the gods aid, the man would win fame by his studies and the priest himself a fine recompense.", " ^11.28 And of OsirisThough pledged to initiation, the meagreness of my funds delayed the ceremony, much to my disappointment. The cost of my voyage had consumed my modest legacy, and Rome proved much more expensive than the provinces. Hindered by dire poverty, I felt tormented, like a sacrificial victim caught, as the proverb says, between the altar-stone and the knife. Yet the gods insistence weighed on me, and after suffering his troublesome and frequent promptings which ended in a peremptory command, I sold the shirt from my back and scraped together the sum required. Surely, the god said, when issuing his final order, youd not hesitate to pawn your rags to fund your idle pleasures, so why now, on the brink of a vital act, do you brood on a state of poverty which will bring not a single regret? I made my preparations, again went without meat for a ten day period, and shaved my head, after which I was initiated into the nocturnal mysteries of the supreme god, and confidently enacted the holy rites of his worship too. Thus I was consoled for my enforced stay in Rome, and since I practised law, pleading in Latin not Greek, my small funds were favourably increased by the warming breath of Success.", " ^11.29 Not long afterwards, I was again presented in a dream with the sudden and startling demand from the deities for a yet a third initiation. Greatly surprised and puzzled, I pondered their orders in my mind. What did the gods mean by this new and strange design? What was it that, despite my two previous initiations, still remained to be accomplished? Perhaps the priests had erred or omitted something in those ceremonies. I even began to hold misgivings as to their good faith. But while tossed on this stormy sea of speculation, anxious in the extreme, a kindly apparition, in a midnight visitation, instructed me as follows,: Fear nothing from this long train of ceremonies, for nothing previously was done in error. Rather be happy, rejoice that the deities think you worthy, and exult that you will experience thrice what others scarcely dream of undergoing once, and so consider yourself eternally blessed. Moreover in your case a third performance of the rites is essential, since the garments of the goddess you wore in the provinces are stored in her temple, and you lack them here in Rome to perform your worship on holy days, or don those sacred robes when commanded. Therefore to enjoy health, happiness and good fortune, delight in divine instruction and be initiated once more.", ¹¹ When midnight came, after I had slept awhile, I awoke with sudden fear, and saw the moon shining bright, as when it is full, and seeming as though it leapt out of the sea. I thought to myself that this was the time when the goddess had most power and force, and when all human affairs are governed by her providence. Not only all tame and domestic beasts, but also all wild and savage beasts are under her protection. I considered that all bodies in the heavens, the earth and the seas are by her waxing increased and by her waning diminished. Since I was weary of all my cruel fortune and calamity, I found good hope and remedy. Though it was very late, I though I could be delivered from all my misery, by invocation and prayer, to the excellent beauty of the goddess, whom I saw shining before my eyes. Wherefore, shaking off drowsy sleep, I arose with a joyful face and, moved by a great desire to purify myself, I plunged seven times into the water of the sea. This number of seven is agreeable to holy and divine things, as the worthy and sage philosopher Pythagoras declared. Then, with a weeping countece, I made this prayer to the powerful goddess:“O blessed queen of heaven, you are the Lady Ceres, who is the original and motherly nurse of all fruitful things on earth. You, after finding your daughter Proserpina, through the great joy which you presently conceived, made barren and unfruitful ground be plowed and sown. And now you dwell in the land of Eleusis. Or else you are the celestial Venus who, in the beginning of the world coupled together all kind of things with engendered love. By an eternal propagation of humankind, you are now worshipped within the temples of Paphos. You are also the sister of the god Phoebus, who nourishes so many people by the generation of beasts, and are now adored at the sacred places of Ephesus. You are terrible Proserpina, by reason of the deadly cries that you wield. You have the power to stop and put away the invasion of the hags and ghosts that appear to men, and to keep them down in the closures of the earth. You are worshipped in diverse ways, and illuminate all the borders of the earth by your feminine shape. You nourish all the fruits of the world by your vigor and force. By whatever name or fashion it is lawful to call you, I pray you to end my great travail and misery, and to deliver me from wretched fortune, which has so long pursued me. Grant peace and rest, if it pleases you, to my adversities, for I have endured too much labor and peril. Remove from me the shape of an ass and render to me my original form. And if I have offended in any point your divine majesty, let me rather die than live, for I am full weary of my life.”,When I had ended this prayer and discovered my complaints to the goddess, I happened to fall asleep. By and by appeared a divine and venerable face, worshipped even by the gods themselves. Then, little by little, I seemed to see the whole figure of her body, mounting out of the sea and standing before me. Wherefore I intend to describe her divine semblance, if the poverty of human speech will allow me, or if her divine power gives me eloquence to do so. First she had a great abundance of hair dispersed and scattered about her neck. On the crown of her head she bore many garlands interlaced with flowers. In the middle of her forehead was a compass like mirror, or resembling the light of the moon. In one of her hands she bore serpents, in the other, blades of grain. Her vestment was of fine silk of diverse colors, sometimes yellow, sometimes rosy, sometimes the color of flame. Her robe (which troubled my spirit sorely) was dark and obscure, and pleated in most subtle fashion at the skirts of her garments. Its fringe appeared comely.Here and there the stars were seen, and in the middle of them was placed the moon which shone like a flame of fire. Round about the robe was a coronet or garland made with flowers and fruits. In her right hand she had a rattle of brass which gave a pleasant sound, in her left hand she bore a cup of gold, and from its mouth the serpent Aspis lifted up his head, with a swelling throat. Her odoriferous feet were covered with shoes interlaced and wrought with the palm of victory. Thus the divine shape, breathing out the pleasant spice of fertile Arabia, did not disdain to utter these words to me with her divine voice:“Behold, Lucius, I have come! Your weeping and prayers have moved me to succor you. I am she who is the natural mother of all things, mistress and governess of all the elements, the initial progeny of worlds, chief of powers divine, queen of heaven! I am the principal of the celestial gods, the light of the goddesses. At my will the planets of the heavens, the wholesome winds of the seas, and the silences of hell are disposed. My name and my divinity is adored throughout all the world in diverse manners. I am worshipped by various customs and by many names. The Phrygians call me the mother of the gods. The Athenians, Minerva. The Cyprians, Venus. The Cretans, Diana. The Sicilians, Proserpina. The Eleusians, Ceres. Some call me Juno, other Bellona, and yet others Hecate. And principally the Aethiopians who dwell in the Orient, and the Aegyptians who are excellent in all kind of ancient doctrine and by their proper ceremonies are accustomed to worship me, call me Queen Isis. Behold, I have come to take pity of your fortune and tribulation. Behold, I am present to favor and aid you. Leave off your weeping and lamentation, put away all your sorrow. For behold, the day which is ordained by my providence is at hand. Therefore be ready to attend to my command. This day which shall come after this night is dedicated to my service by an eternal religion. My priests and ministers are accustomed, after the tempests of the sea have ceased, to offer in my name a new ship as a first fruit of my navigation. I command you not to profane or despise the sacrifice in any way.“The great priest shall carry this day, following in procession by my exhortation, a garland of roses next the rattle in his right hand. Follow my procession amongst the people and, when you come to the priest, make as though you would kiss his hand. But snatch at the roses, whereby I will put away the skin and shape of an ass. This kind of beast I have long abhorred and despised. But above all things beware that you do not doubt or fear any of those things as being hard and difficult to bring to pass. For in the same hour as I have come to you, I have commanded the priest, by a vision, of what he shall do. And all the people by my command shall be compelled to give you place and say nothing! Moreover, do not think that, amongst so fair and joyful ceremonies and in so good a company, any person shall abhor your ill-favored and deformed figure, or that any man shall be so hardy as to blame and reprove your sudden restoration to human shape. They will not conceive any sinister opinion about this deed. And know this for certain: for the rest of your life, until the hour of death, you shall be bound and subject to me! And think it not an injury to be always subject to me, since by my means and benefit you shall become a man. You shall live blessed in this world, you shall live gloriously by my guidance and protection. And when you descend to hell, you shall see me shine in that subterranean place, shining (as you see me now) in the darkness of Acheron, and reigning in the deep profundity of Styx. There you shall worship me as one who has been favorable to you. And if I perceive that you are obedient to my command, an adherent to my religion, and worthy my divine grace, know you that I will prolong your days above the time that the fates have appointed, and the celestial planets have ordained.”,When the divine image had spoken these words, she vanished away! By and by, when I awoke, I arose with the members of my body mixed with fear, joy and sweat. I marveled at the clear presence of the powerful goddess and, being sprinkled with the water of the sea, I recounted in order her admonitions and divine commands. Soon after, when the darkness was chased away and the clear and golden sun rose, behold, I saw the streets filled with people going in a religious sort and in great triumph. All things seemed that day to be joyful. Every beast and house, and indeed the very day itself seemed to rejoice. For after a frosty morning a hot and temperate rose and the little birds, thinking that the spring time had come, chirped and sang melodiously to the mother of stars, the parent of times, and mistress of all the world! The fruitful trees rejoiced at their fertility. The barren and sterile were contented to provide shadows. All rendering sweet and pleasant sounds with their branches. The seas were quiet from winds and tempests. In heaven the clouds had been chased away, and the sky appeared fair and clear with its proper light.Behold, then more and more there appeared the parades and processions. The people were attired in regal manner and singing joyfully. One was girded about the middle like a man of arms. Another was bare and spare, and had a cloak and high shoes like a hunter! Another was attired in a robe of silk and socks of gold, having his hair laid out and dressed like a woman! There was another who wore leg harnesses and bore a shield, a helmet, and a spear like a martial soldier. After him marched one attired in purple, with vergers before him like a magistrate! After him followed one with a cloak, a staff, a pair of sandals, and a gray beard, signifying that he was a philosopher. After him came one with a line, betokening a fowler. Another came with hooks, declaring him a fisherman. I saw there a meek and tame bear which, dressed like a matron, was carried on a stool. An ape, with a bonnet on his head and covered with a Phrygian garment, resembled a shepherd, and bore a cup of gold in his hand. There was an ass, which had wings glued to his back and followed an old man: you would judge the one to be Pegasus, and the other Bellerophon.Amongst the pleasures and popular delights which wandered hither and thither, you might see the procession of the goddess triumphantly marching forward. The women, attired in white vestments and rejoicing because they wore garlands and flowers upon their heads, bedspread the road with herbs which they bare in their aprons. This marked the path this regal and devout procession would pass. Others carried mirrors on their backs to testify obeisance to the goddess who came after. Other bore combs of ivory and declared by the gesture and motions of their arms that they were ordained and ready to dress the goddess. Others dropped balm and other precious ointments as they went. Then came a great number of men as well as women with candles, torches, and other lights, doing honor to the celestial goddess. After that sounded the musical harmony of instruments. Then came a fair company of youths, appareled in white vestments, singing both meter and verse a comely song which some studious poet had made in honor of the Muses. In the meantime there arrived the blowers of trumpets, who were dedicated to the god Serapis. Before them were officers who prepared room for the goddess to pass.Then came the great company of men and women who had taken divine orders and whose garments glistened all the streets over. The women had their hair anointed and their heads covered with linen. But the men had their crowns shaven, which were like earthly stars of the goddess. They held in their hands instruments of brass, silver and gold, which rendered a pleasant sound. The principal priests, who were appareled with white surpluses hanging down to the ground, bore the relics of the powerful goddess. One carried in his hand a light, not unlike to those which we used in our houses, except that in the middle of it there was a bole which rendered a brighter flame. The second, attired like the other, bore in his hand an altar which the goddess herself named the succor of nations. The third held a tree of palm, with leaves of gold, and the verge of Mercury. The fourth showed a token of equity in his left hand, which was deformed in every place, signifying more equity then by the right hand. The same priest carried a round vessel of gold in the form of a cap. The fifth bore a van, wrought with springs of gold, and another carried a vessel for wine.By and by, after the goddess, there followed gods on foot. There was Anubis, the messenger of the gods infernal and celestial, with his face sometimes black, sometimes faire, lifting up the head of a dog and bearing in his left hand his verge, and in his right hand the branches of a palm tree. After whom followed a cow with an upright gait, representing the figure of the great goddess. He who guided her marched on with much gravity. Another carried the secrets of their religion closed in a coffer. There was one who bore on his stomach a figure of his god, not formed like any beast, bird, savage thing or humane shape, but made by a new invention. This signified that such a religion could not be discovered or revealed to any person. There was a vessel wrought with a round bottom, having on the one side pictures figured in the manner of the Egyptians, and on the other side was an ear on which stood the serpent Aspis, holding out his scaly neck.Finally came he who was appointed to my good fortune, according to the promise of the goddess. For the great priest, who bore the restoration of my human shape by the command of the goddess, approached ever closer bearing in his left hand the rattle, and in the other a garland of roses to give me. This was to deliver me from cruel fortune, which was always my enemy after I had suffered so much calamity and pain and had endured so many perils. I did not approach hastily, though I was seized by sudden joy, lest I disturb the quiet procession by my eagerness. But going softly through the press of the people (which gave way to me on every side) I went up to the priest.The priest, having been advised the night before, stood still and holding out his hand, and thrust out the garland of roses into my mouth. I (trembling) devoured it with a great eagerness. And as soon as I had eaten them, I found that the promise made to me had not been in vain. For my deformed face changed, and first the rugged hair of my body fell off, my thick skin grew soft and tender, the hooves of my feet changed into toes, my hands returned again, my neck grew short, my head and mouth became round, my long ears were made little, my great and stony teeth grew more like the teeth of men, and my tail, which had burdened me most, disappeared. Then the people began to marvel. The religious honored the goddess for so evident a miracle. They wondered at the visions which they saw in the night, and the ease of my restoration, whereby they rendered testimony of so great a benefit that I had received from the goddess.When I saw myself in such a state, I stood still a while and said nothing. I could not tell what to say, nor what word I should speak first, nor what thanks I should render to the goddess. But the great priest, understanding all my fortune and misery through divine warning, commanded that someone should give me garments to cover myself with. However, as soon as I was transformed from an ass to my humane shape, I hid my private parts with my hands as shame and necessity compelled me. Then one of the company took off his upper robe and put it on my back. This done, the priest looked upon me and with a sweet and benign voice said:“O my friend Lucius, after the enduring so many labors and escaping so many tempests of fortune, you have at length come to the port and haven of rest and mercy. Your noble linage, your dignity, your education, or any thing else did not avail you. But you have endured so many servile pleasures due to the folly of youth. Thusly you have had an unpleasant reward for your excessive curiosity. But however the blindness of Fortune has tormented you in various dangers, so it is now that, unbeknownst to her, you have come to this present felicity. Let Fortune go and fume with fury in another place. Let her find some other matter on which to execute her cruelty. Fortune has no power against those who serve and honor our goddess. What good did it do her that you endured thieves, savage beasts, great servitude, dangerous waits, long journeys, and fear of death every day? Know that now you are safe and under the protection of her who, by her clear light, brightens the other gods. Wherefore rejoice and take a countece appropriate to your white garment. Follow the parade of this devout and honorable procession so that those who do not worship the goddess may see and acknowledge their error. Behold Lucius, you are delivered from so great miseries by the providence of the goddess Isis. Rejoice therefore and triumph in the victory over fortune. And so that you may live more safe and sure, make yourself one of this holy order. Dedicate your mind to our religion and take upon yourself the voluntary yoke of ministry. And when you begin to serve and honor the goddess, then you shall feel the fruit of your liberty.”,After the great priest had prophesied in this manner, he, regaining his breath, made a conclusion of his words. Then I went amongst the rest of the company and followed the procession. Everyone of the people knew me and, pointing at me with their fingers, spoke in this way, “Behold him who was this day transformed into a man by the power of the sovereign goddess. Verily he is blessed and most blessed, who has merited such great grace from heaven both because of the innocence of his former life. He has been reborn in the service of the goddess. In the meantime, little by little we approached near to the sea cost, near that place where I lay the night before, still an ass. Thereafter the images and relics were disposed in order. The great priest was surrounded by various pictures according to the fashion of the Aegyptians. He dedicated and consecrated with certain prayers a fair ship made very cunningly, and purified it with a torch, an egg, and sulfur. The sail was of white linen cloth on which was written certain letters which testified that the navigation would be prosperous. The mast was of a great length, made of a pine tree, round and very excellent with a shining top. The cabin was covered over with coverings of gold, and the whole ship was made of citron tree, very fair. Then all the people, religious as well as profane, took a great number of baskets filled with odors and pleasant smells and threw them into the sea, mingled with milk, until the ship was filled with many gifts and prosperous devotions. Then, with a pleasant wind, the ship was launched out into the deep. But when they had lost the sight of the ship, every man carried again that he brought, and went toward the temple in like procession and order as they had come to the sea side.When we had come to the temple, the great priest and those who were assigned to carry the divine images (but especially those who had long been worshippers of the religion) went into the secret chamber of the goddess where they placed the images in order. This done, one of the company, who was a scribe or interpreter of letters, in the manner of a preacher stood up on a chair before the holy college and began to read out of a book. He began pronounce benedictions upon the great emperor, the senate, the knights, and generally to all the Roman people, and to all who are under the jurisdiction of Rome. These words following signified the end of their divine service and that it was lawful for every man to depart. Whereupon all the people gave a great shout and, filled with much joy, bore all kind of herbs and garlands of flowers home to their houses, kissing and embracing the steps where the goddess had passed. However, I could not do as the rest did, for my mind would not allow me to depart one foot away. This was how eager I was to behold the beauty of the goddess, remembering the great misery I had endured.In the meantime news was carried into my country (as swift as the flight of birds or as the blast of winds) of the grace and benefit which I received from the goddess, and of my story, worthy to be remembered. Then my parents, friends, and servants of our house, understanding that I was not dead (as they had been falsely informed), came with great diligence to see me, as though I were man raised from death to life. And I, who never thought I would see them again, was as joyful as they were, accepting and taking in good part their honest gifts and oblations so as to buy such things as were necessary for my body.After I had related to them of all my former miseries and present joys, I went before the face of the goddess and hired a house within the cloister of the temple so that I might continually be ready to serve of the goddess. I also wanted to be in continual contact with the company of the priests so that I could become wholly devoted to the goddess, and become an inseparable worshipper of her divine name. It happened that the goddess often appeared to me in the night, urging and commanding me to take the order of her religion. But I, though I greatly desired to do so, was held back because of fear. I considered her discipline was hard and difficult, the chastity of the priests intolerable, and the life austere and subject to many inconveniences. Being thus in doubt, I refrained from all those things as seeming impossible.One night the great priest appeared to me, presenting his lap full of treasure. And when I demanded what it signified, he answered, that it was sent to me from the country of Thessaly, and that a servant of mine named Candidus was arrived likewise. When I was awoke, I mused to myself what this vision should portend, considering that I had never any servant called by that name. But whatever it signified, this I verily thought: that it foretold gain and prosperous fortune. While I was thus astonished, I went to the temple and tarried there until the opening of the gates. Then I went in and began to pray before the face of the goddess. The priest prepared and set the divine things of each altar and pulled out the fountain and holy vessel with solemn supplication. Then they began to sing the matins of the morning, signifying the hour of the prime. By and by behold, there arrived the servant whom I had left in the country, when Fotis by error made me an ass. He brought my horse whom he had recovered by certain signs and tokens which I had put on its back. Then I perceived the interpretation of my dream: by the promise of gain, my white horse was restored to me, which was signified by the argument of my servant Candidus.This done, I retired to the service of the goddess in hope of greater benefits. I considered that I had received a sign and token whereby my courage increased more and more each day to take up the orders and sacraments of the temple. Thus I often communed with the priest, desiring him greatly to give me the degree of the religion. But he, a man of gravity and well-renowned in the order of priesthood, deferred my desire from day to day. He comforted me and gave me better hope, just like as parents who commonly bridle the desires of their children when they attempt or endeavor any unprofitable thing. He said that the day when any one would be admitted into their order is appointed by the goddess. He said that the priest who would minister the sacrifice is chosen by her providence, and the necessary charges of the ceremonies is allotted by her command. Regarding all these things he urged me to attend with marvelous patience, and he told me that I should beware either of too much haste or too great slackness. He said that there was like danger if, being called, I should delay or, not being called. I should be hasty. Moreover he said that there were none in his company either of so desperate a mind or who were so rash and hardy that they would attempt anything without the command of the goddess. If anyone were to do so, he should commit a deadly offence, considering how it was in the power of the goddess to condemn and save all persons. And if anyone should be at the point of death and on the path to damnation, so that he might be capable of receiving the secrets of the goddess, it was in her power by divine providence to reduce him to the path of health, as though by a certain kind of regeneration. Finally he said that I must attend the celestial precept, although it was evident and plain that the goddess had already vouchsafed to call and appoint me to her ministry. He urged me to refrain from profane and unlawful foods just like those priests who had already been received. This was so that I might come more apt and clean to the knowledge of the secrets of religion.I obeyed these words and, attentive with meek and laudable silence, I daily served at the temple. In the end the wholesome gentleness of the goddess did not deceive me, for in the night she appeared to me in a vision. She showed me that the day had come which I had wished for so long. She told me what provision and charges I should attend to, and how she had appointed her principal priest Mithras to be minister with me in my sacrifices.When I heard these divine commands I greatly rejoiced. I arose before dawn to speak with the great priest, whom I happened to see coming out of his chamber. Then I saluted him and thought that I should ask for his counsel with a bold courage. But as soon as he perceived me, he began first to say: “O Lucius, now I know well that you are most happy and blessed, whom the divine goddess accepts with such mercy. Why do you delay? Behold, it is the day which you desired, when you shall receive at my hands the order of religion and know the most pure secrets of the gods.” Whereupon the old man took me by the hand and led me to the gate of the great temple. Immediately upon entering he made a solemn celebration and, after morning sacrifice had ended, he brought books out of the secret place of the temple. These were partly written in unknown characters, and partly painted with figures of beasts declaring briefly every sentence. The heads and tails of some were turned in the shape of a wheel and were strange and impossible for profane people to read. There he interpreted to me such things as were necessary for the use and preparation of my order.This done, I gave charge to certain of my companions to buy liberally whatever was necessary and appropriate. Then the priest brought me to the baths nearby, accompanied with all the religious sort. He, demanding pardon of the goddess, washed me and purified my body according to custom. After this, when no one approached, he brought me back again to the temple and presented me before the face of the goddess. He told me of certain secret things that it was unlawful to utter, and he commanded me, and generally all the rest, to fast for the space of ten continual days. I was not allowed to eat any beast or drink any wine. These strictures I observed with marvelous continence. Then behold, the day approached when the sacrifice was to be made. And when night came there arrived on every coast a great multitude of priests who, according to their order, offered me many presents and gifts. Then all the laity and profane people were commanded to depart. When they had put on my back a linen robe, they brought me to the most secret and sacred place of all the temple. You will perhaps ask (o studious reader) what was said and done there. Verily I would tell you if it were lawful for me to tell. You would know if it were appropriate for you to hear. But both your ears and my tongue shall incur similar punishment for rash curiosity. However, I will content your mind for this present time, since it is perhaps somewhat religious and given to devotion. Listen therefore and believe it to be true. You shall understand that I approached near to Hell, and even to the gates of Proserpina. After I was brought through all the elements, I returned to my proper place. About midnight I saw the sun shine, and I saw likewise the celestial and infernal gods. Before them I presented myself and worshipped them. Behold, now have I told you something which, although you have heard it, it is necessary for you to conceal. This much have I declared without offence for the understanding of the profane.When morning came, and that the solemnities were finished, I came forth sanctified with twelve robes and in a religious habit. I am not forbidden to speak of this since many persons saw me at that time. There I was commanded to stand upon a seat of wood which stood in the middle of the temple before the image of the goddess. My vestment was of fine linen, covered and embroidered with flowers. I had a precious cloak upon my shoulders hung down to the ground. On it were depicted beasts wrought of diverse colors: Indian dragons and Hyperborean griffins which the other world engenders in the form of birds. The priests commonly call such a habit a celestial robe. In my right hand I carried a lit torch. There was a garland of flowers upon my head with palm leaves sprouting out on every side. I was adorned like un the sun and made in fashion of an image such that all the people came up to behold me. Then they began to solemnize the feast of the nativity and the new procession, with sumptuous banquets and delicacies. The third day was likewise celebrated with like ceremonies with a religious dinner, and with all the consummation of the order. After I had stayed there a good space, I conceived a marvelous pleasure and consolation in beholding the image of the goddess. She at length urged me to depart homeward. I rendered my thanks which, although not sufficient, yet they were according to my power. However, I could not be persuaded to depart before I had fallen prostrate before the face of the goddess and wiped her steps with my face. Then I began greatly to weep and sigh (so uch so that my words were interrupted) and, as though devouring my prayer, I began to speak in this way:“O holy and blessed lady, the perpetual comfort of humankind: you, by your bounty and grace, nourish all the world and listen with great affection to the adversities of the miserable. As a loving mother you take no rest, neither are you idle at any time in bestowing benefits and succoring all men on land as well as on the sea. You are she who puts away all storms and dangers from man’s life by your right hand. Whereby also you restrain the fatal dispositions, appease the great tempests of fortune, and keep back the course of the stars. The celestial gods honor you and the infernal gods keep you in reverence. You encompass all the world, you give light to the sun, you govern the world, you strike down the power of hell. Because of you the times return and the planets rejoice, and the elements serve you. At your command the winds blow, the clouds increase, the seeds prosper, and the fruits prevail. The birds of the air, the beasts of the hill, the serpents of the den, and the fishes of the sea tremble at your majesty. But my spirit is not able to give you sufficient praise, my patrimony is unable to satisfy your sacrifice, my voice has no power to utter that which I think. No, not if I had a thousand mouths and so many tongues. However, as a good religious person and, according to my estate, I will always keep you in remembrance and close you within my breast.” When I had ended my prayer, I went to embrace the great priest Mithras, my spiritual father, and to demand his pardon, since I was unable to recompense the good which he had done to me.After great greeting and thanks I departed from him to visit my parents and friends. And after a while, by the exhortation of the goddess, I made up my packet, and took shipping toward the city of Rome, where (with a favorable wind) I arrived about the twelfth day of December. And the greatest desire I had there was to make my daily prayers to the sovereign goddess Isis. She, because of the place where her temple was built, was called Campensis, and was continually adored of the people of Rome. Although I was her minister and worshipper, I was a stranger to her temple and unknown to her religion there. When a year had gone by, the goddess advised me again to receive this new order and consecration. I marveled greatly what it signified and what should happen, considering that I was a sacred person already.But it happened that, while I reasoned with myself and while I examined the issue with the priests, there came a new and marvelous thought in my mind. I realized that I was only consecrated to the goddess Isis, but not sacred to the religion of great Osiris, the sovereign father of all the goddesses. Between them, although there was a religious unity and concord, yet there was a great difference of order and ceremony. And because it was necessary that I should likewise be a devotee of Osiris, there was no long delay. For the night after there appeared to me one of that order, covered with linen robes. He held in his hands spears wrapped in ivy and other things not appropriate to declare. Then he left these things in my chamber and, sitting in my seat, recited to me such things as were necessary for the sumptuous banquet for my initiation. And so that I might know him again, he showed me how the ankle of his left foot was somewhat maimed, which gave him a slight limp.Afterwards I manifestly knew the will of the god Osiris. When matins ended, I went from one priest to another to find the one who had the halting mark on his foot, according to my vision. At length I found it true. I perceived one of the company of the priests who had not only the token of his foot, but the stature and habit of his body, resembling in every point the man who appeared in the nigh. He was called Asinius Marcellus, a name appropriate to my transformation. By and by I went to him and he knew well enough all the matter. He had been admonished by a similar precept in the night. For the night before, as he dressed the flowers and garlands about the head of the god Osiris, he understood from the mouth of the image (which told the predestinations of all men) how the god had sent him a poor man of Madauros. To this man the priest was supposed to minister his sacraments so that he could receive a reward by divine providence, and the other glory for his virtuous studies.Thus I was initiated into the religion, but my desire was delayed by reason of my poverty. I had spent a great part of my goods in travel and peregrination, but most of all the cost of living in the city of Rome had dwindled my resources. In the end, being often stirred forward with great trouble of mind, I was forced to sell my robe for a little money which was nevertheless sufficient for all my affairs. Then the priest spoke to me saying, “How is it that for a little pleasure you are not afraid to sell your vestments, yet when you enter into such great ceremonies you fear to fall into poverty? Prepare yourself and abstain from all animal meats, beasts and fish.” In the meantime I frequented the sacrifices of Serapis, which were done in the night. This gave me great comfort to my peregrination, and ministered to me more plentiful living since I gained some money by pleading in the courts in the Latin language.Immediately afterwards I was called upon by the god Osiris and admonished to receive a third order of religion. Then I was greatly astonished, because I could not tell what this new vision signified or what the intent of the celestial god was. I began to suspect the former priests of having given me ill counsel, and I feared that they had not faithfully instructed me. While I was, as it were, incensed because of this, the god Osiris appeared to me the following night and gave me admonition, saying, “There is no reason why you should be afraid of these many orders of religion, or that something has been omitted. You should rather rejoice since as it has pleased the gods to call upon you three times, whereas most do not achieve the order even once. Wherefore you should think yourself happy because of our great benefits. And know that the initiation which you must now receive is most necessary if you mean to persevere in the worship of the goddess. You will be able to participate in solemnity on the festival day adorned in the blessed habit. This shall be a glory and source of renown for you.In this way the divine majesty persuaded me in my sleep. Whereupon I went to the priest and declared all that I had seen. Then I fasted for ten days, according to the custom, and of my own free will I abstained longer than I had been commanded. And verily I did not repent of the pain I had gone through and of the charges I had undertaken. This was because the divine providence had seen to it that I gained much money in pleading of causes. Finally, after a few days, the great god Osiris appeared to me at night, not disguised in any other form, but in his own essence. He commanded me to be an advocate in the court, and not fear the slander and envy of ill persons who begrudged me by for the religion which I had attained by much labor. Moreover, he would not suffer that I should be any longer of the number of his priests, but he allotted me to one of the higher positions. And after he appointed me a place within the ancient temple, which had been erected in the time of Sulla, I executed my office in great joy and with a shaved head.

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^41.36.1 While he was still on the way Marcus Aemilius Lepidus, the man who later became a member of the triumvirate, advised the people in his capacity of praetor to elect Caesar dictator, and immediately named him, contrary to ancestral custom.

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^1.13 Pretending to consecrate cups mixed with wine, and protracting to great length the word of invocation, he contrives to give them a purple and reddish colour, so that Charis, who is one of those that are superior to all things, should be thought to drop her own blood into that cup through means of his invocation, and that thus those who are present should be led to rejoice to taste of that cup, in order that, by so doing, the Charis, who is set forth by this magician, may also flow into them. Again, handing mixed cups to the women, he bids them consecrate these in his presence. When this has been done, he himself produces another cup of much larger size than that which the deluded woman has consecrated,) and pouting from the smaller one consecrated by the woman into that which has been brought forward by himself, he at the same time pronounces these words: "May that Chaffs who is before all things, and who transcends all knowledge and speech, fill thine inner man, and multiply in thee her own knowledge, by sowing the grain of mustard seed in thee as in good soil." Repeating certain other like words, and thus goading on the wretched woman to madness, he then appears a worker of wonders when the large cup is seen to have been filled out of the small one, so as even to overflow by what has been obtained from it. By accomplishing several other similar things, he has completely deceived many, and drawn them away after him.It appears probable enough that this man possesses a demon as his familiar spirit, by means of whom he seems able to prophesy, and also enables as many as he counts worthy to be partakers of his Charis themselves to prophesy. He devotes himself especially to women, and those such as are well-bred, and elegantly attired, and of great wealth, whom he frequently seeks to draw after him, by addressing them in such seductive words as these: "I am eager to make thee a partaker of my Charis, since the Father of all doth continually behold thy angel before His face. Now the place of thy angel is among us: it behoves us to become one. Receive first from me and by me the gift of Chaffs. Adorn thyself as a bride who is expecting her bridegroom, that thou mayest be what I am, and I what thou art. Establish the germ of light in thy nuptial chamber. Receive from me a spouse, and become receptive of him, while thou art received by him. Behold Charis has descended upon thee; open thy mouth and prophesy." On the woman replying," I have never at any time prophesied, nor do I know how to prophesy;" then engaging, for the second time, in certain invocations, so as to astound his deluded victim, he says to her," Open thy mouth, speak whatsoever occurs to thee, and thou shalt prophesy." She then, vainly puffed up and elated by these words, and greatly excited in soul by the expectation that it is herself who is to prophesy, her heart beating violently from emotion, reaches the requisite pitch of audacity, and idly as well as impudently utters some nonsense as it happens. to occur to her, such as might be expected from one heated by an empty spirit. (Referring to this, one superior to me has observed, that the soul is both audacious and impudent when heated with empty air.) Henceforth she reckons herself a prophetess, and expresses her thanks to Marcus for having imparted to her of his own Chaffs. She then makes the effort to reward him, not only by the gift of her possessions (in which way he has collected a very large fortune), but also by yielding up to him her person, desiring in every way to be united to him, that she may become altogether one with him.But already some of the most faithful women, possessed of the fear of God, and not being deceived (whom, nevertheless, he did his best to seduce like the rest by bidding them prophesy), abhorring and execrating him, have withdrawn from such a vile company of revellers. This they have done, as being well aware that the gift of prophecy is not conferred on men by Marcus, the magician, but that only those to whom God sends His grace from above possess the divinely-bestowed power of prophesying; and then they speak where and when God pleases, and not when Marcus orders them to do so. For that which commands is greater and of higher authority than that which is commanded, inasmuch as the former rules, while the latter is in a state of subjection. If, then, Marcus, or any one else, does command,--as these are accustomed continually at their feasts to play at drawing lots, and in accordance with the lot to command one another to prophesy, giving forth as oracles what is in harmony with their own desires,--it will follow that he who commands is greater and of higher authority than the prophetic spirit, though he is but a man, which is impossible. But such spirits as are commanded by these men, and speak when they desire it, are earthly and weak, audacious and impudent, sent forth by Satan for the seduction and perdition of those who do not hold fast that well- compacted faith which they received at first through the Church.Moreover, that this Marcus compounds philters and love-potions, in order to insult the persons of some of these women, if not of all, those of them who have returned to the Church of God--a thing which frequently occurs--have acknowledged, confessing, too, that they have been defiled by him, and that they were filled with a burning passion towards him. A sad example of this occurred in the case of a certain Asiatic, one of our deacons, who had received him (Marcus) into his house. His wife, a woman of remarkable beauty, fell a victim both in mind and body to this magician, and, for a long time, travelled about with him. At last, when, with no small difficulty, the brethren had converted her, she spent her whole time in the exercise of public confession, weeping over and lamenting the defilement which she had received from this magician.Some of his disciples, too, addicting themselves to the same practices, have deceived many silly women, and defiled them. They proclaim themselves as being "perfect," so that no one can be compared to them with respect to the immensity of their knowledge, nor even were you to mention Paul or Peter, or any other of the apostles. They assert that they themselves know more than all others, and that they alone have imbibed the greatness of the knowledge of that power which is unspeakable. They also maintain that they have attained to a height above all power, and that therefore they are free in every respect to act as they please, having no one to fear in anything. For they affirm, that because of the "Redemption" it has come to pass that they can neither be apprehended, nor even seen by the judge. But even if he should happen to lay hold upon them, then they might simply repeat these words, while standing in his presence along with the "Redemption:" "O thou, who sittest beside God, and the mystical, eternal Sige, thou through whom the angels (mightiness), who continually behold the face of the Father, having thee as their guide and introducer, do derive their forms from above, which she in the greatness of her daring inspiring with mind on account of the goodness of the Propator, produced us as their images, having her mind then intent upon the things above, as in a dream,--behold, the judge is at hand, and the crier orders me to make my defence. But do thou, as being acquainted with the affairs of both, present the cause of both of us to the judge, inasmuch as it is in reality but one cause." Now, as soon as the Mother hears these words, she puts the Homeric helmet of Pluto upon them, so that they may invisibly escape the judge. And then she immediately catches them up, conducts them into the bridal chamber, and hands them over to their consorts.Such are the words and deeds by which, in our own district of the Rhone, they have deluded many women, who have their consciences seared as with a hot iron. Some of them, indeed, make a public confession of their sins; but others of them are ashamed to do this, and in a tacit kind of way, despairing of attaining to the life of God, have, some of them, apostatized altogether; while others hesitate between the two courses, and incur that which is implied in the proverb, "neither without nor within;" possessing this as the fruit from the seed of the children of knowledge.But there is another among these heretics, Marcus by name, who boasts himself as having improved upon his master. He is a perfect adept in magical impostures, and by this means drawing away a great number of men, and not a few women, he has induced them to join themselves to him, as to one who is possessed of the greatest knowledge and perfection, and who has received the highest power from the invisible and ineffable regions above. Thus it appears as if he really were the precursor of Antichrist. For, joining the buffooneries of Anaxilaus to the craftiness of the magi, as they are called, he is regarded by his senseless and cracked-brain followers as working miracles by these means. ^1.14 This Marcus then, declaring that he alone was the matrix and receptacle of the Sige of Colorbasus, inasmuch as he was only-begotten, has brought to the birth in some such way as follows that which was committed to him of the defective Euthymesis. He declares that the infinitely exalted Tetrad descended upon him from the invisible and indescribable places in the form of a woman (for the world could not have borne it coming in its male form), and expounded to him alone its own nature, and the origin of all things, which it had never before revealed to any one either of gods or men. This was done in the following terms: When first the unoriginated, inconceivable Father, who is without material substance, and is neither male nor female, willed to bring forth that which is ineffable to Him, and to endow with form that which is invisible, He opened His mouth, and sent forth the Word similar to Himself, who, standing near, showed Him what He Himself was, inasmuch as He had been manifested in the form of that which was invisible. Moreover, the pronunciation of His name took place as follows:--He spoke the first word of it, which was the beginning of all the rest, and that utterance consisted of four letters. He added the second, and this also consisted of four letters. Next He uttered the third, and this again embraced ten letters. Finally, He pronounced the fourth, which was composed of twelve letters. Thus took place the enunciation of the whole name, consisting of thirty letters, and four distinct utterances. Each of these elements has its own peculiar letters, and character, and pronunciation, and forms, and images, and there is not one of them that perceives the shape of that utterance of which it is an element. Neither does any one know itself, nor is it acquainted with the pronunciation of its neighbour, but each one imagines that by its own utterance it does in fact name the whole. For while every one of them is a part of the whole, it imagines its own sound to be the whole name, and does not leave off sounding until, by its own utterance, it has reached the last letter of each of the elements. This teacher declares that the restitution of all things will take place, when all these, mixing into one letter, shall utter one and the same sound. He imagines that the emblem of this utterance is found in Amen, which we pronounce in concert. The diverse sounds (he adds) are those which give form to that AEon who is without material substance and unbegotten, and these, again, are the forms which the Lord has called angels, who continually behold the face of the Father.Those names of the elements which may be told, and are common, he has called AEons, and words, and roots, and seeds, and fulnesses, and fruits. He asserts that each of these, and all that is peculiar to every one of them, is to be understood as contained in the name Ecclesia. of these elements, the last letter of the last one uttered its voice, and this sound going forth generated its own elements after the image of the other elements, by which he affirms, that both the things here below were arranged into the order they occupy, and those that preceded them were called into existence. He also maintains that the letter itself, the sound of which followed that sound below, was received up again by the syllable to which it belonged, in order to the completion of the whole, but that the sound remained below as if cast outside. But the element itself from which the letter with its special pronunciation descended to that below, he affirms to consist of thirty letters, while each of these letters, again, contains other letters in itself, by means of which the name of the letter is expressed. And thus, again, others are named by other letters, and others still by others, so that the multitude of letters swells out into infinitude. You may more clearly understand what I mean by the following example:-- The word Delta contains five letters, viz. D, E, L, T, A: these letters again, are written by other letters, and others still by others. If, then, the entire composition of the word Delta when thus analyzed runs out into infinitude, letters continually generating other letters, and following one another in constant succession, how much raster than that one word is the entire ocean of letters! And if even one letter be thus infinite, just consider the immensity of the letters in the entire name; out of which the Sige of Marcus has taught us the Propator is composed. For which reason the Father, knowing the incomprehensibleness of His own nature, assigned to the elements which He also terms AEons, the power of each one uttering its own enunciation, because no one of them was capable by itself of uttering the whole.Moreover, the Tetrad, explaining these things to him more fully, said:--I wish to show thee Aletheia (Truth) herself; for I have brought her down from the dwellings above, that thou mayest see her without a veil, and understand her beauty--that thou mayest also hear her speaking, and admire her wisdom. Behold, then, her head on high, Alpha and Omega; her neck, Beta and Psi; her shoulders with her hands, Gamma and Chi; her breast, Delta and Phi; her diaphragm, Epsilon and Upsilon; her back, Zeta and Tau; her belly, Eta and Sigma; her thighs, Theta and Rho; her knees, Iota and Pi; her legs, Kappa and Omicron; her ancles, Lambda and Xi; her feet, Mu and Nu. Such is the body of Truth, according to this magician, such the figure of the element, such the character of the letter. And he calls this element Anthropos (Man), and says that is the fountain of all speech, and the beginning of all sound, and the expression of all that is unspeakable, and the mouth of the silent Sige. This indeed is the body of Truth. But do thou, elevating the thoughts of thy mind on high, listen from the mouth of Truth to the self-begotten Word, who is also the dispenser of the bounty of the Father.When she (the Tetrad) had spoken these things, Aletheia looked at him, opened her mouth, and uttered a word. That word was a name, and the name was this one which we do know and speak of, viz. Christ Jesus. When she had uttered this name, she at once relapsed into silence. And as Marcus waited in the expectation that she would say something more, the Tetrad again came forward and said, "Thou hast reckoned as contemptible that word which thou hast heard from the mouth of Aletheia. This which thou knowest and seemest to possess, is not an ancient name. For thou possessest the sound of it merely, whilst thou art ignorant of its power. For Jesus (Ihsous) is a name arithmetically symbolical, consisting of six letters, and is known by all those that belong to the called. But that which is among the AEons of the Pleroma consists of many parts, and is of another form and shape, and is known by those angels who are joined in affinity with Him, and whose figures (mightinesses) are always present with Him.Know, then, that the four-and-twenty letters which you possess are symbolical emanations of the three powers that contain the entire number of the elements above. For you are to reckon thus--that the nine mute letters are the images of Pater and Aletheia, because they are without voice, that is, of such a nature as cannot be uttered or pronounced. But the semi-vowels represent Logos and Zoe, because they are, as it were, midway between the consots and the vowels, partaking of the nature of both. The vowels, again, are representative of Anthropos and Ecclesia, inasmuch as a voice proceeding from Anthropos gave being to them all; for the sound of the voice imparted to them form. Thus, then, Logos and Zoe possess eight of these letters; Anthropos and Ecclesia seven; and Pater and Aletheia nine. But since the number allotted to each was unequal, He who existed in the Father came down, having been specially sent by Him from whom He was separated, for the rectification of what had taken place, that the unity of the Pleromas, being endowed with equality, might develop in all that one power which flows from all. Thus that division which had only seven letters, received the power of eight, and the three sets were rendered alike in point of number, all becoming Ogdoads; which three, when brought together, constitute the number four-and-twenty. The three elements, too (which he declares to exist in conjunction with three powers, and thus form the six from which have flowed the twenty-four letters), being quadrupled by the word of the ineffable Tetrad, give rise to the same number with them; and these elements he maintains to belong to Him who cannot be named. These, again, were endowed by the three powers with a resemblance to Him who is invisible. And he says that those letters which we call double are the images of the images of these elements; and if these be added to the four-and-twenty letters, by the force of analogy they form the number thirty.He asserts that the fruit of this arrangement and analogy has been manifested in the likeness of an image, namely, Him who, after six days, ascended into the mountain along with three others, and then became one of six (the sixth), in which character He descended and was contained in the Hebdomad, since He was the illustrious Ogdoad, and contained in Himself the entire number of the elements, which the descent of the dove (who is Alpha and Omega) made clearly manifest, when He came to be baptized; for the number of the dove is eight hundred and one. And for this reason did Moses declare that man was formed on the sixth day; and then, again, according to arrangement, it was on the sixth day, which is the preparation, that the last man appeared, for the regeneration of the first, of this arrangement, both the beginning and the end were formed at that sixth hour, at which He was nailed to the tree. For that perfect being Nous, knowing that the number six had the power both of formation and regeneration, declared to the children of light, that regeneration which has been wrought out by Him who appeared as the Episemon in regard to that number. Whence also he declares it is that the double letters contain the Episemon number; for this Episemon, when joined to the twenty-four elements, completed the name of thirty letters.He employed as his instrument, as the Sige of Marcus declares, the power of seven letters, in order that the fruit of the independent will of Achamoth might be revealed. "Consider this present Episemon," she says--"Him who was formed after the original Episemon, as being, as it were, divided or cut into two parts, and remaining outside; who, by His own power and wisdom, through means of that which had been produced by Himself, gave life to this world, consisting of seven powers, after the likeness of the power of the Hebdomad, and so formed it, that it is the soul of everything visible. And He indeed uses this work Himself as if it had been formed by His own free will; but the rest, as being images of what cannot be fully imitated, are subservient to the Enthymesis of the mother. And the first heaven indeed pronounces Alpha, the next to this Epsilon, the third Eta, the fourth, which is also in the midst of the seven, utters the sound of Iota, the fifth Omicron, the sixth Upsilon, the seventh, which is also the fourth from the middle, utters the elegant Omega,"--as the Sige of Marcus, talking a deal of nonsense, but uttering no word of truth, confidently asserts. "And these powers," she adds, "being all simultaneously clasped in each others embrace, do sound out the glory of Him by whom they were produced; and the glory of that sound is transmitted upwards to the Propator." She asserts, moreover, that "the sound of this uttering of praise, having been wafted to the earth, has become the Framer and the Parent of those things which are on the earth."He instances, in proof of this, the case of infants who have just been born, the cry of whom, as soon as they have issued from the womb, is in accordance with the sound of every one of these elements. As, then, he says, the seven powers glorify the Word, so also does the complaining soul of infants. For this reason, too, David said: "Out of the mouth of babes and sucklings Thou hast perfected praise;" and again: "The heavens declare the glory of God." Hence also it comes to pass, that when the soul is involved in difficulties and distresses, for its own relief it calls out, "Oh" (W), in honour of the letter in question, so that its cognate soul above may recognise its distress, and send down to it relief.Thus it is, that in regard to the whole name, which consists of thirty letters, and Bythus, who receives his increase from the letters of this name, and, moreover, the body of Aletheia, which is composed of twelve members, each of which consists of two letters, and the voice which she uttered without having spoken at all, and in regard to the analysis of that name which cannot be expressed in words, and the soul of the world and of man, according as they possess that arrangement, which is after the image of things above, he has uttered his nonsensical opinions. It remains that I relate how the Tetrad showed him from the names a power equal in number; so that nothing, my friend, which I have received as spoken by him, may remain unknown to thee; and thus thy request, often proposed to me, may be fulfilled. ^1.15 The all-wise Sige then announced the production of the four-and-twenty elements to him as follows:--Along with Monotes there coexisted Henotes, from which sprang two productions, as we have remarked above, Monas and Hen, which, added to the other two, make four, for twice two are Four. And again, two and four, when added together, exhibit the number six. And further, these six being quadrupled, give rise to the twenty-four forms. And the names of the first Tetrad, which are understood to be most holy, and not capable of being expressed in words, are known by the Son alone, while the father also knows what they are. The other names which are to be uttered with respect, and faith, and reverence, are, according to him, Arrhetos and Sige, Pater and Aletheia. Now the entire number of this Tetrad amounts to four-and-twenty letters; for the name Arrhetos contains in itself seven letters, Seige five, Pater five, and Aletheia seven. If all these be added together--twice five, and twice seven--they complete the number twenty-four. In like manner, also, the second Tetrad, Logos and Zoe, Anthropos and Ecclesia, reveal the same number of elements. Moreover, that name of the Saviour which may be pronounced, viz. Jesus Ihsous, consists of six letters, but His unutterable name comprises for-and-twenty letters. The name Christ the Son (uios Xreistos) comprises twelve letter, but that which is unpronounceable in Christ contains thirty letters. And for this reason he declares that fie is Alpha and Omega, that he may indicate the dove, inasmuch as that bird has this number in its name.But Jesus, he affirms, has the following unspeakable origin. From the mother of all things, that is, the first Tetrad; there came forth the second Tetrad, after the manner of a daughter; and thus an Ogdoad was formed, from which, again, a Decad proceeded: thus was produced a Decad and an Ogdoad. The Decad, then, being joined with the Ogdoad, and multiplying it ten times, gave rise to the number eighty; and, again, multiplying eighty ten times, produced the number eight hundred. Thus, then, the whole number of the letters proceeding from the Ogdoad multiplied into the Decad, is eight hundred and eighty-eight. This is the name of Jesus; for this name, if you reckon up the numerical value of the letters, amounts to eight hundred and eighty-eight. Thus, then, you have a clear statement of their opinion as to the origin of the supercelestial Jesus. Wherefore, also, the alphabet of the Greeks contains eight Monads, eight Decads, and eight Hecatads, which present the number eight hundred and eighty-eight, that is, Jesus, who is formed of all numbers; and on this account He is called Alpha and Omega, indicating His origin from all. And, again, they put the matter thus: If the first Tetrad be added up according to the progression of number, the number ten appears. For one, and two, and three, and four, when added together, form ten; and this, as they will have it, is Jesus. Moreover, Chreistus, he says, being a word of eight letters, indicates the first Ogdoad, and this, when multiplied by ten, gives birth to Jesus (888). And Christ the Son, he says, is also spoken of, that is, the Duodecad. For the name Son, (uios) contains four letters, and Christ (Chreistus) eight, which, being combined, point out the greatness of the Duodecad. But, he alleges, before the Episemon of this name appeared, that is Jesus the Son, mankind were involved in great ignorance and error. But when this name of six letters was manifested (the person bearing it clothing Himself in flesh, that He might come under the apprehension of mans senses, and having in Himself these six and twenty-four letters), then, becoming acquainted with Him, they ceased from their ignorance, and passed from death unto life, this name serving as their guide to the Father of truth. For the Father of all had resolved to put an end to ignorance, and to destroy death. But this abolishing of ignorance was just the knowledge of Him. And therefore that man (Anthropos) was chosen according to His will, having been formed after the image of the corresponding power above.As to the AEons, they proceeded from the Tetrad, and in that Tetrad were Anthropos and Ecclesia, Logos and Zoe. The powers, then, he declares, who emanated from these, generated that Jesus who appeared upon the earth. The angel Gabriel took the place of Logos, the Holy Spirit that of Zoe, the Power of the Highest that of Anthropos, while the Virgin pointed out the place of Ecclesia. And thus, by a special dispensation, there was generated by Him, through Mary, that man, whom, as He passed through the womb, the Father of all chose to obtain the knowledge of Himself by means of the Word. And on His coming to the water of baptism, there descended on Him, in the form of a dove, that Being who had formerly ascended on high, and completed the twelfth number, in whom there existed the seed of those who were produced contemporaneously with Himself, and who descended and ascended along with Him. Moreover, he maintains that power which descended was the seed of the Father, which had in itself both the Father and the Son, as well as that power of Sige which is known by means of them, but cannot be expressed in language, and also all the AEons. And this was that Spirit who spoke by the mouth of Jesus, and who confessed that He was the son of Man as well as revealed the Father, and who, having descended into Jesus, was made one with Him. And he says that the Saviour formed by special dispensation did indeed destroy death, but that Christ made known the Father. He maintains, therefore, that Jesus is the name of that man formed by a special dispensation, and that He was formed after the likeness and form of that heavenly Anthropos, who was about to descend upon Him. After He had received that AEon, He possessed Anthropos himself, and Loges himself, and Pater, and Arrhetus, and Sige, and Aletheia, and Ecclesia, and Zoe.Such ravings, we may now well say, go beyond Iu, Iu, Pheu, Pheu, and every kind of tragic exclamation or utterance of misery. For who would not detest one who is the wretched centriver of such audacious falsehoods, when he perceives the truth turned by Marcus into a mere image, and that punctured all over with the letters of the alphabet? The Greeks confess that they first received sixteen letters from Cadmus, and that but recently, as compared with the beginning, the vast antiquity of which is implied in the common proverb: "Yesterday and before;" and afterwards, in the course of time, they themselves invented at one period the aspirates, and at another the double letters, while, last of all, they say Palamedes added the long letters to the former. Was it so, then, that until these things took place among the Greeks, truth had no existence? For, according to thee, Marcus, the body of truth is posterior to Cadmus and those who preceded him--posterior also to those who added the rest of the letters--posterior even to thyself! For thou alone hast formed that which is called by thee the truth into an outward, visible image.But who will tolerate thy nonsensical Sige, who names Him that cannot be named, and expounds the nature of Him that is unspeakable, and searches out Him that is unsearchable, and declares that He whom thou maintainest to be destitute of body and form, opened His mouth and sent forth the Word, as if He were included among organized beings; and that His Word, while like to His Author, and bearing the image of the invisible, nevertheless consisted of thirty elements and four syllables? It will follow, then, according to thy theory, that the Father of all, in accordance with the likeness of the Word, consists of thirty elements and four syllables! Or, again, who will tolerate thee in thy juggling with forms and numbers,--at one time thirty, at another twenty-four, and at another, again, only six,--whilst thou shuttest up in these the Word of God, the Founder, and Framer, and Maker of all things; and then, again, cutting Him up piecemeal into four syllables and thirty elements; and bringing down the Lord of all who founded the heavens to the number eight hundred and eighty-eight, so that He should be similar to the alphabet; and subdividing the Father, who cannot be contained, but contains all things, into a Tetrad, and an Ogdoad, and a Decad, and a Duodecad; and by such multiplications, setting forth the unspeakable and inconceivable nature of the Father, as thou thyself declarest it to be? And showing thyself a very Daedalus for evil invention, and the wicked architect of the supreme power, thou dost construct a nature and substance for Him whom thou callest incorporeal and immaterial, out of a multitude of letters, generated the one by the other. And that power whom thou affirmest to be indivisible, thou dost nevertheless divide into consots, and vowels, and semi-vowels; and, falsely ascribing those letters which are mute to the Father of all things, and to His Enncea (thought), thou hast driven on all that place confidence in thee to the highest point of blasphemy, and to the grossest impiety.With good reason, therefore, and very fittingly, in reference to thy rash attempt, has that divine elders and preacher of the truth burst forth in verse against thee as follows:--Marcus, thou former of idols, inspector of portents, Skilld in consulting the stars, and deep in the black arts of magic, Ever by tricks such as these confirming the doctrines of error, Furnishing signs unto those involved by thee in deception, Wonders of power that is utterly severed from God and apostate, Which Satan, thy true father, enables thee still to accomplish, By means of Azazel, that fallen and yet mighty angel,-- Thus making thee the precursor of his own impious actions. Such are the words of the saintly elder. And I shall endeavour to state the remainder of their mystical system, which runs out to great length, in brief compass, and to bring to the light what has for a long time been concealed. For in this way such things will become easily susceptible of exposure by all. ^1.16 Blending in one the production of their own AEons, and the straying and recovery of the sheep spoken of in the Gospel, these persons endeavour to set forth things in a more mystical style, while they refer everything to numbers, maintaining that the universe has been formed out of a Monad and a Dyad. And then, reckoning from unity on to four, they thus generate the Decad. For when one, two, three, and four are added together, they give rise to the number of the ten AEons. And, again, the Dyad advancing from itself by twos up to six--two, and four, and six--brings out the Duodecad. Once more, if we reckon in the same way up to ten, the number thirty appears, m which are found eight, and ten, and twelve. They therefore term the Duodecad--because it contains the Episemon, and because the Episemon so to speak waits upon it--the passion. And for this reason, because an error occurred in connection with the twelfth number, the sheep frisked off, and went astray; for they assert that a defection took place from the Duodecad. In the same way they oracularly declare, that one power having departed also from the Duodecad, has perished; and this was represented by the woman who lost the drachma, and, lighting a lamp, again found it. Thus, therefore, the numbers that were left, viz. nine, as respects the pieces of money, and eleven in regard to the sheep, when multiplied together, give birth to the number ninety-nine, for nine times eleven are ninety-nine. Wherefore also they maintain the word "Amen" contains this number.I will not, however, weary thee by recounting their other interpretations, that you may perceive the results everywhere. They maintain for instance, that the letter Eta (h) along with the Episemon (e) fifteen are formed; then adding seven to that number, the sum of twenty-two is reached. Next, Eta being added to these, since its value is eight, the most wonderful Triacontad is completed. And hence they give forth that the Ogdoad is the mother of the thirty AEons. Since, therefore, the number thirty is composed of three powers the Ogdoad, Decad, and Duodecad, when multiplied by three, it produces ninety, for three times thirty are ninety. Likewise this Triad, when multiplied by itself, gives rise to nine. Thus the Ogdoad generates, by these means, ninety-nine. And since the twelfth AEon, by her defection, left eleven in the heights above, they maintain that therefore the position of the letters is a true coordinate of the method of their calculation (for Lambda is the eleventh in order among the letters, and represents the number thirty), and also forms a representation of the arrangement of affairs above, since, on from Alpha, omitting Episemon, the number of the letters up to Lambda, when added together according to the successive value of the letters, and including Zambda itself, forms the sum of ninety-nine; but that this Lambda, being the eleventh in order, descended to seek after one equal to itself, so as to complete the number of twelve letters, and when it found such a one, the number was completed, is manifest from the very configuration of the letter; for Lambda being engaged, as it were, in the quest of one similar to itself, and finding such an one, and clasping it to itself, thus filled up the place of the twelfth, the letter Mu (M) being composed of two Lambdas (L). Wherefore also they, by means of their "knowledge," avoid the place of ninety-nine, that is, the defection--a type of the left hand,--but endeavour to secure one more, which, when added to the ninety and nine, has the effect of changing their reckoning to the right hand.I well know, my dear friend, that when thou hast read through all this, thou wilt indulge in a hearty laugh over this their inflated wise folly! But those men are really worthy of being mourned over, who promulgate such a kind of religion, and who so frigidly and perversely pull to pieces the greatness of the truly unspeakable power, and the dispensations of God in themselves so striking, by means of Alpha and Beta, and through the aid of numbers. But as many as separate from the Church, and give heed to such old wives fables as these, are truly self-condemned; and these men Paul commands us, "after a first and second admonition, to avoid." And John, the disciple of the Lord, has intensified their condemnation, when he desires us not even to address to them the salutation of "good-speed;" for, says he, "He that bids them be of good-speed is a partaker with their evil deeds;" and that with reason, "for there is no good-speed to the ungodly," saith the Lord. Impious indeed, beyond all impiety, are these men, who assert that the Maker of heaven and earth, the only God Almighty, besides whom there is no God, was produced by means of a defect, which itself sprang from another defect, so that, according to them, He was the product of the third defect. Such an opinion we should detest and execrate, while we ought everywhere to flee far apart from those that hold it; and in proportion as they vehemently maintain and rejoice in their fictitious doctrines, so much the more should we be convinced that they are under the influence of the wicked spirits of the Ogdoad,--just as those persons who fall into a fit of frenzy, the more they laugh, and imagine themselves to be well, and do all things as if they were in good health both of body and mind, yea, some things better than those who really are so, are only thus shown to be the more seriously diseased. In like manner do these men, the more they seem to excel others in wisdom, and waste their strength by drawing the bow too tightly, the greater fools do they show themselves. For when the unclean spirit of folly has gone forth, and when afterwards he finds them not waiting upon God, but occupied with mere worldly questions, then, "taking seven other spirits more wicked than himself," and inflating the minds of these men with the notion of their being able to conceive of something beyond God, and having fitly prepared them for the reception of deceit, he implants within them the Ogdoad of the foolish spirits of wickedness.
^1.21.1 It happens that their tradition respecting redemption is invisible and incomprehensible, as being the mother of things which are incomprehensible and invisible; and on this account, since it is fluctuating, it is impossible simply and all at once to make known its nature, for every one of them hands it down just as his own inclination prompts. Thus there are as many schemes of "redemption" as there are teachers of these mystical opinions. And when we come to refute them, we shall show in its fitting-place, that this class of men have been instigated by Satan to a denial of that baptism which is regeneration to God, and thus to a renunciation of the whole Christian faith. ^1.21.2 They maintain that those who have attained to perfect knowledge must of necessity be regenerated into that power which is above all. For it is otherwise impossible to find admittance within the Pleroma, since this regeneration it is which leads them down into the depths of Bythus. For the baptism instituted by the visible Jesus was for the remission of sins, but the redemption brought in by that Christ who descended upon Him, was for perfection; and they allege that the former is animal, but the latter spiritual. And the baptism of John was proclaimed with a view to repentance, but the redemption by Jesus was brought in for the sake of perfection. And to this He refers when He says, "And I have another baptism to be baptized with, and I hasten eagerly towards it." Moreover, they affirm that the Lord added this redemption to the sons of Zebedee, when their mother asked that they might sit, the one on His right hand, and the other on His left, in His kingdom, saying, "Can ye be baptized with the baptism which I shall be baptized with?" Paul, too, they declare, has often set forth, in express terms, the redemption which is in Christ Jesus; and this was the same which is handed down by them in so varied and discordant forms. ^1.21.3 For some of them prepare a nuptial couch, and perform a sort of mystic rite (pronouncing certain expressions) with those who are being initiated, and affirm that it is a spiritual marriage which is celebrated by them, after the likeness of the conjunctions above. Others, again, lead them to a place where water is, and baptize them, with the utterance of these words, "Into the name of the unknown Father of the universe--into truth, the mother of all things--into Him who descended on Jesus--into union, and redemption, and communion with the powers." Others still repeat certain Hebrew words, in order the more thoroughly to bewilder those who are being initiated, as follows: "Basema, Chamosse, Baoenaora, Mistadia, Ruada, Kousta, Babaphor, Kalachthei." The interpretation of these terms runs thus: "I invoke that which is above every power of the Father, which is called light, and good Spirit, and life, because Thou hast reigned in the body." Others, again, set forth the redemption thus: The name which is hidden from every deity, and dominion, and truth which Jesus of Nazareth was clothed with in the lives of the light of Christ--of Christ, who lives by the Holy Ghost, for the angelic redemption. The name of restitution stands thus: Messia, Uphareg, Namempsoeman, Chaldoeaur, Mosomedoea, Acphranoe, Psaua, Jesus Nazaria. The interpretation of these words is as follows: "I do not divide the Spirit of Christ, neither the heart nor the supercelestial power which is merciful; may I enjoy Thy name, O Saviour of truth!" Such are words of the initiators; but he who is initiated, replies, "I am established, and I am redeemed; I redeem my soul from this age (world), and from all things connected with it in the name of Iao, who redeemed his own soul into redemption in Christ who liveth." Then the bystanders add these words, "Peace be to all on whom this name rests." After this they anoint the initiated person with balsam; for they assert that this unguent is a type of that sweet odour which is above all things. ^1.21.4 But there are some of them who assert that it is superfluous to bring persons to the water, but mixing oil and water together, they place this mixture on the heads of those who are to be initiated, with the use of some such expressions as we have already mentioned. And this they maintain to be the redemption. They, too, are accustomed to anoint with balsam. Others, however, reject all these practices, and maintain that the mystery of the unspeakable and invisible power ought not to be performed by visible and corruptible creatures, nor should that of those beings who are inconceivable, and incorporeal, and beyond the reach of sense, be performed by such as are the objects of sense, and possessed of a body. These hold that the knowledge of the unspeakable Greatness is itself perfect redemption. For since both defect and passion flowed from ignorance, the whole substance of what was thus formed is destroyed by knowledge; and therefore knowledge is the redemption of the inner man. This, however, is not of a corporeal nature, for the body is corruptible; nor is it animal, since the animal soul is the fruit of a defect, and is, as it were, the abode of the spirit. The redemption must therefore be of a spiritual nature; for they affirm that the inner and spiritual man is redeemed by means of knowledge, and that they, having acquired the knowledge of all things, stand thenceforth in need of nothing else. This, then, is the true redemption. ^1.21.5 Others still there are who continue to redeem persons even up to the moment of death, by placing on their heads oil and water, or the pre-mentioned ointment with water, using at the same time the above-named invocations, that the persons referred to may become incapable of being seized or seen by the principalities and powers, and that their inner man may ascend on high in an invisible manner, as if their body were left among created things in this world, while their soul is sent forward to the Demiurge. And they instruct them, on their reaching the principalities and powers, to make use of these words: "I am a son from the Father--the Father who had a pre-existence, and a son in Him who is pre-existent. I have come to behold all things, both those which belong to myself and others, although, strictly speaking, they do not belong to others, but to Achamoth, who is female in nature, and made these things for herself. For I derive being from Him who is pre-existent, and I come again to my own place whence I went forth." And they affirm that, by saying these things, he escapes from the powers. He then advances to the companions of the Demiurge, and thus addresses them:--"I am a vessel more precious than the female who formed you. If your mother is ignorant of her own descent, I know myself, and am aware whence I am, and I call upon the incorruptible Sophia, who is in the Father, and is the mother of your mother, who has no father, nor any male consort; but a female springing from a female formed you, while ignorant of her own mother, and imagining that she alone existed; but I call upon her mother." And they declare, that when the companions of the Demiurge hear these words, they are greatly agitated, and upbraid their origin and the race of their mother. But he goes into his own place, having thrown off his chain, that is, his animal nature. These, then, are the particulars which have reached us respecting "redemption." But since they differ so widely among themselves both as respects doctrine and tradition, and since those of them who are recognised as being most modern make it their effort daily to invent some new opinion, and to bring out what no one ever before thought of, it is a difficult matter to describe all their opinions.

" ⁷⁰ So also the mysteries of Mithras are distorted from the prophecies of Daniel and Isaiah Justin: And when those who record the mysteries of Mithras say that he was begotten of a rock, and call the place where those who believe in him are initiated a cave, do I not perceive here that the utterance of Daniel, that a stone without hands was cut out of a great mountain, has been imitated by them, and that they have attempted likewise to imitate the whole of Isaiahs words? For they contrived that the words of righteousness be quoted also by them. But I must repeat to you the words of Isaiah referred to, in order that from them you may know that these things are so. They are these: Hear, you that are far off, what I have done; those that are near shall know my might. The sinners in Zion are removed; trembling shall seize the impious. Who shall announce to you the everlasting place? The man who walks in righteousness, speaks in the right way, hates sin and unrighteousness, and keeps his hands pure from bribes, stops the ears from hearing the unjust judgment of blood closes the eyes from seeing unrighteousness: he shall dwell in the lofty cave of the strong rock. Bread shall be given to him, and his water shall be sure. You shall see the King with glory, and your eyes shall look far off. Your soul shall pursue diligently the fear of the Lord. Where is the scribe? Where are the counsellors? Where is he that numbers those who are nourished — the small and great people? With whom they did not take counsel, nor knew the depth of the voices, so that they heard not. The people who have become depreciated, and there is no understanding in him who hears. Isaiah 33:13-19 Now it is evident, that in this prophecy allusion is made to the bread which our Christ gave us to eat, in remembrance of His being made flesh for the sake of His believers, for whom also He suffered; and to the cup which He gave us to drink, in remembrance of His own blood, with giving of thanks. And this prophecy proves that we shall behold this very King with glory; and the very terms of the prophecy declare loudly, that the people foreknown to believe in Him were foreknown to pursue diligently the fear of the Lord. Moreover, these Scriptures are equally explicit in saying, that those who are reputed to know the writings of the Scriptures, and who hear the prophecies, have no understanding. And when I hear, Trypho, that Perseus was begotten of a virgin, I understand that the deceiving serpent counterfeited also this."

NA>

^1.4.5 Γαλατῶν δὲ οἱ πολλοὶ ναυσὶν ἐς τὴν Ἀσίαν διαβάντες τὰ παραθαλάσσια αὐτῆς ἐλεηλάτουν· χρόνῳ δὲ ὕστερον οἱ Πέργαμον ἔχοντες, πάλαι δὲ Τευθρανίαν καλουμένην, ἐς ταύτην Γαλάτας ἐλαύνουσιν ἀπὸ θαλάσσης. οὗτοι μὲν δὴ τὴν ἐκτὸς Σαγγαρίου χώραν ἔσχον Ἄγκυραν πόλιν ἑλόντες Φρυγῶν, ἣν Μίδας ὁ Γορδίου πρότερον ᾤκισεν—ἄγκυρα δέ, ἣν ὁ Μίδας ἀνεῦρεν, ἦν ἔτι καὶ ἐς ἐμὲ ἐν ἱερῷ Διὸς καὶ κρήνη Μίδου καλουμένη· ταύτην οἴνῳ κεράσαι Μίδαν φασὶν ἐπὶ τὴν θήραν τοῦ Σιληνοῦ—, ταύτην τε δὴ τὴν Ἄγκυραν εἷλον καὶ Πεσσινοῦντα τὴν ὑπὸ τὸ ὄρος τὴν Ἄγδιστιν, ἔνθα καὶ τὸν Ἄττην τεθάφθαι λέγουσι. ^1.14.3 ἔπη δὲ ᾄδεται Μουσαίου μέν, εἰ δὴ Μουσαίου καὶ ταῦτα, Τριπτόλεμον παῖδα Ὠκεανοῦ καὶ Γῆς εἶναι, Ὀρφέως δέ, οὐδὲ ταῦτα Ὀρφέως ἐμοὶ δοκεῖν ὄντα, Εὐβουλεῖ καὶ Τριπτολέμῳ Δυσαύλην πατέρα εἶναι, μηνύσασι δέ σφισι περὶ τῆς παιδὸς δοθῆναι παρὰ Δήμητρος σπεῖραι τοὺς καρπούς· Χοιρίλῳ δὲ Ἀθηναίῳ δρᾶμα ποιήσαντι Ἀλόπην ἔστ ιν εἰρημένα Κερκυόνα εἶναι καὶ Τριπτόλεμον ἀδελφούς, τεκεῖν δὲ σφᾶς θυγατέρα ς Ἀμφικτύονος, εἶναι δὲ πατέρα Τριπτολέμῳ μὲν Ῥᾶρον, Κερκυόνι δὲ Ποσειδῶνα. πρόσω δὲ ἰέναι με ὡρμημένον τοῦδε τοῦ λόγου καὶ †ὁπόσα ἐξήγησιν †ἔχει τὸ Ἀθήνῃσιν ἱερόν, καλούμενον δὲ Ἐλευσίνιον, ἐπέσχεν ὄψις ὀνείρατος· ἃ δὲ ἐς πάντας ὅσιον γράφειν, ἐς ταῦτα ἀποτρέψομαι. ^1.38.7 τὰ δὲ ἐντὸς τοῦ τείχους τοῦ ἱεροῦ τό τε ὄνειρον ἀπεῖπε γράφειν, καὶ τοῖς οὐ τελεσθεῖσιν, ὁπόσων θέας εἴργονται, δῆλα δήπου μηδὲ πυθέσθαι μετεῖναί σφισιν. Ἐλευσῖνα δὲ ἥρωα, ἀφʼ οὗ τὴν πόλιν ὀνομάζουσιν, οἱ μὲν Ἑρμοῦ παῖδα εἶναι καὶ Δαείρας Ὠκεανοῦ θυγατρὸς λέγουσι, τοῖς δέ ἐστι πεποιημένα Ὤγυγον εἶναι πατέρα Ἐλευσῖνι· οἱ γὰρ ἀρχαῖοι τῶν λόγων ἅτε οὐ προσόντων σφίσιν ἐπῶν ἄλλα τε πλάσασθαι δεδώκασι καὶ μάλιστα ἐς τὰ γένη τῶν ἡρώων. ^2.7.6 ἡγεῖται μὲν οὖν ὃν Βάκχειον ὀνομάζουσιν—Ἀνδροδάμας σφίσιν ὁ Φλάντος τοῦτον ἱδρύσατο—, ἕπεται δὲ ὁ καλούμενος Λύσιος, ὃν Θηβαῖος Φάνης εἰπούσης τῆς Πυθίας ἐκόμισεν ἐκ Θηβῶν. ἐς δὲ Σικυῶνα ἦλθεν ὁ Φάνης, ὅτε Ἀριστόμαχος ὁ Κλεοδαίου τῆς γενομένης μαντείας ἁμαρτὼν διʼ αὐτὸ καὶ καθόδου τῆς ἐς Πελοπόννησον ἥμαρτεν. ἐκ δὲ τοῦ Διονυσίου βαδίζουσιν ἐς τὴν ἀγοράν, ἔστι ναὸς Ἀρτέμιδος ἐν δεξιᾷ Λιμναίας. καὶ ὅτι μὲν κατερρύηκεν ὁ ὄροφος, δῆλά ἐστιν ἰδόντι· περὶ δὲ τοῦ ἀγάλματος οὔτε ὡς κομισθέντος ἑτέρωσε οὔτε ὅντινα αὐτοῦ διεφθάρη τρόπον εἰπεῖν ἔχουσιν. ^8.37.5 πρὸς δὲ τῆς Δεσποίνης τῷ ἀγάλματι ἕστηκεν Ἄνυτος σχῆμα ὡπλισμένου παρεχόμενος· φασὶ δὲ οἱ περὶ τὸ ἱερὸν τραφῆναι τὴν Δέσποιναν ὑπὸ τοῦ Ἀνύτου, καὶ εἶναι τῶν Τιτάνων καλουμένων καὶ τὸν Ἄνυτον. Τιτᾶνας δὲ πρῶτος ἐς ποίησιν ἐσήγαγεν Ὅμηρος, θεοὺς εἶναι σφᾶς ὑπὸ τῷ καλουμένῳ Ταρτάρῳ, καὶ ἔστιν ἐν Ἥρας ὅρκῳ τὰ ἔπη· παρὰ δὲ Ὁμήρου Ὀνομάκριτος παραλαβὼν τῶν Τιτάνων τὸ ὄνομα Διονύσῳ τε συνέθηκεν ὄργια καὶ εἶναι τοὺς Τιτᾶνας τῷ Διονύσῳ τῶν παθημάτων ἐποίησεν αὐτουργούς.

^1.4.5 The greater number of the Gauls crossed over to Asia by ship and plundered its coasts. Some time after, the inhabitants of Pergamus, that was called of old Teuthrania, drove the Gauls into it from the sea. Now this people occupied the country on the farther side of the river Sangarius capturing Ancyra, a city of the Phrygians, which Midas son of Gordius had founded in former time. And the anchor, which Midas found, A legend invented to explain the name “ Ancyra,” which means anchor. was even as late as my time in the sanctuary of Zeus, as well as a spring called the Spring of Midas, water from which they say Midas mixed with wine to capture Silenus. Well then, the Pergameni took Ancyra and Pessinus which lies under Mount Agdistis, where they say that Attis lies buried.
^1.14.3 Some extant verses of Musaeus, if indeed they are to be included among his works, say that Triptolemus was the son of Oceanus and Earth; while those ascribed to Orpheus (though in my opinion the received authorship is again incorrect) say that Eubuleus and Triptolemus were sons of Dysaules, and that because they gave Demeter information about her daughter the sowing of seed was her reward to them. But Choerilus, an Athenian, who wrote a play called Alope, says that Cercyon and Triptolemus were brothers, that their mother was the daughter of Amphictyon, while the father of Triptolemus was Rarus, of Cercyon, Poseidon. After I had intended to go further into this story, and to describe the contents of the sanctuary at Athens, called the Eleusinium, I was stayed by a vision in a dream. I shall therefore turn to those things it is lawful to write of to all men.
^1.38.7 My dream forbade the description of the things within the wall of the sanctuary, and the uninitiated are of course not permitted to learn that which they are prevented from seeing. The hero Eleusis, after whom the city is named, some assert to be a son of Hermes and of Daeira, daughter of Ocean; there are poets, however, who have made Ogygus father of Eleusis . Ancient legends, deprived of the help of poetry, have given rise to many fictions, especially concerning the pedigrees of heroes.
^2.7.6 The first is the one named Baccheus, set up by Androdamas, the son of Phlias, and this is followed by the one called Lysius (Deliverer), brought from Thebes by the Theban Phanes at the command of the Pythian priestess. Phanes came to Sicyon when Aristomachus, the son of Cleodaeus, failed to understand the oracle I To wait for “the third fruit,” i.e. the third generation. It was interpreted to mean the third year. given him, and therefore failed to return to the Peloponnesus . As you walk from the temple of Dionysus to the market-place you see on the right a temple of Artemis of the lake. A look shows that the roof has fallen in, but the inhabitants cannot tell whether the image has been removed or how it was destroyed on the spot. "
^8.37.5 By the image of the Mistress stands Anytus, represented as a man in armour. Those about the sanctuary say that the Mistress was brought up by Anytus, who was one of the Titans, as they are called. The first to introduce Titans into poetry was Homer, See Hom. Il. 14.279 . representing them as gods down in what is called Tartarus; the lines are in the passage about Heras oath. From Homer the name of the Titans was taken by Onomacritus, who in the orgies he composed for Dionysus made the Titans the authors of the gods sufferings."

" ^6.1 Αἰθιοπία δὲ τῆς μὲν ὑπὸ ἡλίῳ πάσης ἐπέχει τὸ ἑσπέριον κέρας, ὥσπερ ̓Ινδοὶ τὸ πρὸς ἕω, κατὰ Μερόην δ Αἰγύπτῳ ξυνάπτουσα καί τι τῆς ἀμαρτύρου Λιβύης ἐπελθοῦσα τελευτᾷ ἐς θάλατταν, ἣν ̓Ωκεανὸν οἱ ποιηταὶ καλοῦσι, τὸ περὶ γῆν ἅπαν ὧδε ἐπονομάζοντες. ποταμὸν δὲ Νεῖλον Αἰγύπτῳ δίδωσιν, ὃς ἐκ Καταδούπων ἀρχόμενος, ἣν ἐπικλύζει πᾶσαν Αἴγυπτον ἀπ Αἰθιόπων ἄγει. μέγεθος μὲν οὖν οὐκ ἀξία παραβεβλῆσθαι πρὸς ̓Ινδοὺς ἥδε ἡ χώρα, ὅτι μηδ ἄλλη μηδεμία, ὁπόσαι κατ ἀνθρώπους ὀνομασταὶ ἤπειροι, εἰ δὲ καὶ πᾶσαν Αἴγυπτον Αἰθιοπίᾳ ξυμβάλοιμεν, τουτὶ δὲ ἡγώμεθα καὶ τὸν ποταμὸν πράττειν, οὔπω ξύμμετροι πρὸς τὴν ̓Ινδῶν ἄμφω, τοσαύτῃ ξυντεθείσα, ποταμοὶ δὲ ἀμφοῖν ὅμοιοι λογισαμένῳ τὰ ̓Ινδοῦ τε καὶ Νείλου: ἐπιρραίνουσί τε γὰρ τὰς ἠπείρους ἐν ὥρᾳ ἔτους, ὁπότε ἡ γῆ ἐρᾷ τούτου, ποταμῶν τε παρέχονται μόνοι τὸν κροκόδειλον καὶ τὸν ἵππον, λόγοι τε ὀργίων ἐπ αὐτοῖς ἴσοι, πολλὰ γὰρ τῶν ̓Ινδῶν καὶ Νείλῳ ἐπιθειάζεται. τὴν δὲ ὁμοιότητα τῶν ἠπείρων πιστούσθων μὲν καὶ τὰ ἐν αὐταῖς ἀρώματα, πιστούσθων δὲ καὶ οἱ λέοντες καὶ ὁ ἐλέφας ἐν ἑκατέρᾳ ἁλισκόμενός τε καὶ δουλεύων. βόσκουσι δὲ καὶ θηρία, οἷα οὐχ ἑτέρωθι, καὶ ἀνθρώπους μέλανας, ὃ μὴ ἄλλαι ἤπειροι, Πυγμαίων τε ἐν αὐταῖς ἔθνη καὶ ὑλακτούντων ἄλλο ἄλλῃ καὶ ὧδε θαυμαστά. γρῦπες δὲ ̓Ινδῶν καὶ μύρμηκες Αἰθιόπων εἰ καὶ ἀνόμοιοι τὴν ἰδέαν εἰσίν, ἀλλ ὅμοιά γε, ὥς φασι, βούλονται, χρυσοῦ γὰρ φύλακες ἐν ἑκατέρᾳ ᾅδονται τὸ χρυσόγεων τῶν ἠπείρων ἀσπαζόμενοι. ἀλλὰ μὴ πλείω ὑπὲρ τούτων, ὁ δὲ λόγος ἐς τὸ ἑαυτοῦ ἴτω καὶ ἐχώμεθα τοῦ ἀνδρός.",

"
^6.1 Ethiopia covers the western wing of the entire earth under the sun, just as India does the eastern wing; and at Meroe it adjoins Egypt, and, after skirting a part of Libya Incognita, it ends at the sea which the poets call by the name of the Ocean, that being the name they applied to the mass of water which surrounds the earth. This country supplies Egypt with the river Nile, which takes its rise at the cataracts (Catadupi), and brings down from Ethiopia all Egypt, the soil of which in flood-time it inundates. Now in size this country is not worthy of comparison with India, not for that matter is any of the continents that are famous among men; and even if you put together all Egypt with Ethiopia, and we may regard the river as so combining the two, we should not compare the two together with India, so vast is the standard of comparison. However their respective rivers, theIndus and the Nile, resemble one another, if we consider their creatures. For they both spread their moisture over the land in the summer season, when the earth most wants it, and unlike all other rivers they produced the crocodile and the river-horse; and the religious rites celebrated over them correspond with one another, for many of the religious invocations of the Indians are repeated in the case of the Nile. We have a proof of the similarity of the two countries in the spices which are found in them, also in the fact that the lion and the elephant are captured and confined in both the one and the other. They are also the haunts of animals not found elsewhere, and of black men — a feature not found in other continents — and we meet in them with races of pigmies and of people who bark in various ways instead of talking, and other wonders of the kind. And the griffins of the Indians and the ants of the Ethiopians, though they are dissimilar in form, yet, from what we hear, play similar parts; for in each country they are the guardians of gold, and devoted to the gold reefs of the two countries. But we will not pursue these subjects; for we must resume the course of our history and follow in the sages footsteps.", "

^6.11 If then you were enamored of the wisdom which the Indians discovered, would you call it not by the name which its natural parents bore, but by the name of its adoptive sires; and so confer upon the Egyptians a greater boon, than if that were to happen over again which their own poets relate, namely if the Nile on reaching its full were found to be with honey blent? It was this which turned my steps to the Indians rather than to yourselves; for I reflected that they were more subtle in their understanding, because such men as they live in contact with a purer daylight, and entertain truer opinions of nature and of the gods, because they are near unto the latter, and live on the edge and confines of that thermal essence which quickens all unto life. And when I came among them, their message made the same impression upon me as the talent of Aeschylus is said to have made upon the Athenians. For he was a poet of tragedy, and finding the art to be rude and inchoate and as yet not in the least elaborated, he went to work, and curtailed the prolixity of the chorus, and invented dialogues for the actors, discarding the long monodies of the earlier time; and he hit upon a plan of killing people behind the stage instead of their being slain before the eyes of the audience. Well, if we cannot deny his talent in making all these improvements, we must nevertheless admit that they might have suggested themselves equally well to an inferior dramatist. But his talent was twofold. On the one hand as a poet he set himself to make his diction worthy of tragedy, on the other hand as a manager, to adapt his stage to sublime, rather than to humble and groveling themes. Accordingly he devised masks which represented the forms of the heroes, and he mounted his actors on buskins so that their gait might correspond to the characters they played; and he was the first to devise stage dresses, which might convey an adequate impression to the audience of the heroes and heroines they saw. For all these reasons the Athenians accounted him to be the father of tragedy; and even after his death they continued to invite him to represent his plays at the Dionysiac festival, for in accordance with public decree the plays of Aeschylus continued to be put upon the stage and win the prize anew. And yet the gratification of a well-staged tragedy is insignificant, for its pleasures last a brief day, as brief as is the season of the Dionysiac festival; but the gratification of a philosophic system devised to meet the requirements of a Pythagoras, and also breathing the inspiration in which Pythagoras was anticipated by the Indians, lasts not for a brief time, but for an endless and incalculable period. It is then not unreasonable on my part, I think, to have devoted myself to a philosophy so highly elaborated, and to one which, to use a metaphor from the stage, the Indians mount, as it deserves to be mounted, upon a lofty and divine mechanism, and then wheel it forth upon the stage. And that I was right to admire them, and that I am right in considering them to be wise and blessed, it is now time to convince you. I beheld men dwelling upon the earth, and yet not upon it, I beheld them fortified without fortifications, I beheld them possessed of nothing, and yet possessed of all things. You will say that I have taken to riddles, but the wisdom of Pythagoras allows of this; for he taught us to speak in riddles, when he discovered that the word is the teacher of silence. And there was a time when you yourselves took counsel with Pythagoras, and were advocates of this same wisdom; that was in the time when you could say nothing too good of the Indian philosophy, for to begin with and of old you were Indians. Subsequently because your soil was wrath with you, you came hither; and then ashamed of the reasons owing to which you quitted it, you tried to get men to regard you as anything rather than Ethiopians who had come from India hither, and you took every pains to efface your past. This is why you stripped yourselves of the apparel in which you came thence, as if you were anxious to doff along with it your Ethiopian nationality. This is why you have resolved to worship the gods in the Egyptian rather than in your own fashion, and why you have set yourselves to disseminate unflattering stories of the Indians, as if in maligning them you did not foul your own nest. And in this respect you have not yet altered your tone for the better; for only today you have given here an exhibition of your propensities for abuse and satire, pretending that the Indians are no better employed than in startling people and in pandering to their eyes and ears. And because as yet you are ignorant of my wisdom, you show yourself indifferent to the fame which crowns it. Well, in defense of myself I do not mean to say anything, for I am content to be what the Indians think me; but I will not allow them to be attacked. And if you are so sound and sane as to possess any tincture of the wisdom of the man of Himera, who composed in honor of Helen a poem which contradicted a former one and called it a palinode, it is high time for you also to use the words he used and say: “This discourse of ours is not true,” so changing your opinion and adopting one better than you at present entertain about these people. But if you have not the wit to recant, you must at least spare men to whom the gods vouchsafe, as worthy of them, their own prerogatives, and whose possessions they do not disdain for themselves.You have also, Thespesion, made some remarks about the simplicity and freedom from pomp which characterizes the Pythian oracle; and by way of example you instanced the temple composed of wax and feathers; but I do not myself find that even this was devoid of pomp, for we have the lineO bird bring hither your wings, and bees your wax.”Such language betokens a carefully prepared home and the form of house. And the god I believe regarded even this as too humble and below the dignity of wisdom, and therefore desired to have another and yet another temple, big ones these and a hundred feet in breadth; and from one of them it is said that golden figures of the wryneck were hung up which possessed in a manner the charm of the Sirens; and the god collected the most precious of the offerings into the Pythian temple for ornament; nor did he reject works of statuary, when their authors brought him to his temple colossal figures of gods and men, and also of horses, oxen and other animals; nor did he refuse the gift of Glaucus brought thither of a stand for a goblet, nor the picture of the taking of the citadel of Ilium which Polygnotus painted there. For I imagine he did not consider that the gold of Lydia really beautified the Pythian fane, but he admitted it on behalf of the Hellenes themselves, by way of pointing out to them, I believe, the immense riches of the barbarians, and inducing them to covet that rather than continue to ravage one anothers lands. And he accordingly adopted the Greek fashion of art which suited his particular wisdom, and adorned his shrine therewith. And I believe that it was by way of adornment that he also puts his oracles in metrical form. For if he did not wish to make a show in this matter, he would surely make his responses in such forms as the following: “Do this, or do not do that; and “go, or do not go,” or “choose allies, or do not choose them.” For here are short formulas, or as you call it naked ones. But in order to display his mastery of the grand style, and in order to please those who came to consult his oracle, he adopted the poetical form; and he does not allow that anything exists which he does not know, but claims to have counted the sands of the sea and to know their number, and also to have fathomed the depths of the sea.But I suppose you will call it miracle-monging, that Apollo dictates his oracles with such proud dignity and elation of spirit? But if you will not be annoyed, Thespesion, at what I say, there are certain old women who go about with sieves in their hands to shepherds, sometimes to cow-herds, pretending to heal their flocks, when they are sick, by divination, as they call it, and they claim to be called wise women, yea wiser than those who are unfeignedly prophets. It seems to me that you are in the same case, when I contrast your wisdom with that of the Indians; for they are divine, and have trimmed and adorned their science after the matter of the Pythian oracle; but you — however I will say no more, for modesty in speech is as dear to me as it is dear to the Indians, and I would be glad to have it at once to attend upon and to guide my tongue, seeking to compass what is in my power when I am praising those to whom I am so devoted, but leaving alone what is too high for me to attain unto, without bespattering it with petty disapproval. But you no doubt delight in the story which you have read inHomer about the Cyclopes, how their land, all unsown and unploughed, nourished the most fearless and lawless of beings; and if it is some Edoni or Lydians who are conducting bacchic revels, you are quite ready to believe that the earth will supply them with fountains of milk and wine, and give them to drink thereof; but you would deny to these Indians, lovers of all wisdom as enthusiastic as ever bacchants were, the unsought bounties which earth offers them. Moreover tripods, gifted with will of their own, attend the banquets of the gods also; and Ares, ignorant and hostile as he was to Hephaestus, yet never accused him merely for making them; nor is it conceivable that the gods ever listened to such an indictment as this: “You commit an injustice, O Hephaestus, in adorning the banquet of the gods, and encompassing it with miracles.” Nor was Hephaestus ever sued for constructing handmaids of gold, nor accused of debasing the metals because he made the gold to breath. For ever art is interested to adorn, and the very existence of the arts was a discovery made in behalf of ornament. Moreover a man who goes without shoes and wears a philosophers cloak and hangs a wallet on his back is a creature of ornament; nay, more even the nakedness which you affect, in spite of its rough and plain appearance, has for its object ornament and decoration, and it is not even exempt from the proverbial pride of your own sort to match 1. We must judge by their own standard the religion of the Sun and the national rites of the Indians and any cult in which that god delights; for the subterranean gods will always prefer deep trenches and ceremonies conducted in the hollows of the earth, but the air is the chariot of the sun; and those who would sing his praise in a fitting manner must rise from the earth and soar aloft with god; and this everyone would like to do, but the Indians alone are able to do it.which long ago conquered the soul of Pythagoras; and she stood, I may tell you, not among the many, but kept herself apart and in silence; and when she saw that I ranged not myself with the rest, though as yet I knew not what were her wares, she said: “Young man, I am unpleasing and a lady full of sorrows; for, if anyone betakes himself to my abode, he must of his own choice put away all dishes which contain the flesh of living animals, and he must forget wine, nor make muddy therewith the cup of wisdom which is set in the souls of those that drink no wine; nor shall blanket keep him warm, nor wool shorn from a living animal. But I allow him shoes of bark, and he must sleep anywhere and anyhow, and if I find my votaries yielding to sensual pleasures, I have precipices to which justice that waits upon wisdom carries them and pushes them over; and I am so harsh to those who make choice of my discipline that I have bits ready to restrain their tongues. But learn from me what rewards you shall reap by enduring all this: Temperance and justice unsought and at once, and the faculty to regard no man with envy, and to be dreaded by tyrants rather than cringe to them, and to have your humble offerings appear sweeter to the gods than the offerings of those who pour out before them the blood of bulls. And when you are pure I will grant you the faculty of foreknowledge, and I will so fill your eyes with light, that you shall distinguish a god, and recognize a hero, and detect and put to shame the shadowy phantoms which disguise themselves in the form of men.” This was the life I chose, ye wise of the Egyptians; it was a sound choice and in the spirit of Pythagoras, and in making it I neither deceived myself, nor was deceived; for I have become all that a philosopher should become, and all that she promised to bestow upon the philosopher, that is mine. For I have studied profoundly the problem of the rise of the art and whence it draws its first principles; and I have realized that it belongs to men of transcendent religious gifts, who have thoroughly investigated the nature of the soul, the well-springs of whose existence lie back in the immortal and in the unbegotten.Now I agree that this doctrine was wholly alien to the Athenians; for when Plato in their city lifted up his voice and discoursed upon the soul, full of inspiration and wisdom, they caviled against him and adopted opinions of the soul opposed thereto and altogether false. And one may well ask whether there is any city, or any race of men, where not one more and another less, but wherein men of all ages alike, will enunciate the same doctrine of the soul. And I myself, because my youth and inexperience so inclined me, began by looking up to yourselves, because you had the reputation of an extraordinary knowledge of most things; but when I explained my views to my own teacher, he interrupted me, and said as follows: “Supposing you were in a passionate mood and being of an impressionable age were inclined to form a friendship; and suppose you met a handsome youth and admired his looks, and you asked whose son he was, and suppose he were the son of a knight or a general, and that his grand-parents had been furnishers of a chorus — if then you dubbed him the child of some skipper or policeman, do you suppose that you would thereby be the more likely to captivate his affections, and that you would not rather make yourself odious to him by refusing to call him by his fathers name, and giving him instead that of some ignoble and spurious parent?", "
^6.20 Thereupon Thespesion as if anxious to drop the subject, put some questions to Apollonius, about the scourging in Sparta, and asked if the Lacedaemonians were smitten with rods in public. Yes, answered the other, as hard, O Thespesion, as men can smite them; and it is especially men of noble birth among them that are so treated. Then what do they do to menials, he asked, when they do wrong? They do not kill them nowadays, said Apollonius, as Lycurgus formerly allowed, but the same whip is used to them too. And what judgment does Hellas pass upon the matter? They flock, he answered, to see the spectacle with pleasure and utmost enthusiasm, as if to the festival of Hyacinthus, or to that of the naked boys. Then these excellent Hellenes are not ashamed, either to behold those publicly whipped who erewhile governed them or to reflect that they were governed by men who are whipped by men who are whipped before the eyes of all? And how is it that you did not reform this abuse? For they say that you interested yourself in the affairs of the Lacedaemonians, as of other people. So far as anything could be reformed, I gave them my advice, and they readily adopted it; for they are the freest of the Hellenes; but at the same time they will only listen to one who gives them good advice. Now the custom of scourging is a ceremony in honor of the Scythian Artemis, so they say, and was prescribed by oracles, and to oppose the regulations of the gods is in my opinion utter madness. Tis a poor wisdom, Apollonius, he replied, which you attribute to the gods of the Hellenes, if they countece scourging as a part of the discipline of freedom. Its not the scourging, he said, but the sprinkling of the altar with human blood that is important, for the Scythians too held the altar to be worthy thereof; but the Lacedaemonians modified the ceremony of sacrifice because of its implacable cruelty, and turned it into a contest of endurance, undergone without any loss of life, and yet securing to the goddess as first fruits an offering of their own blood. Why then, said the other, do they not sacrifice strangers right out to Artemis, as the Scythians formerly considered right to do? Because, he answered, it is not congenial to any of the Greeks to adopt in full rigor the manners and customs of barbarians. And yet, said the other, it seems to me that it would be more humane to sacrifice one or two of them than to enforce as they do a policy of exclusion against all foreigners.Let us not assail, said the other, O Thespesion, the law-giver Lycurgus; but we must understand him, and then we shall see that his prohibition to strangers to settle in Sparta and live there was not inspired on his part by mere boorish exclusiveness, but by a desire to keep the institutions of Sparta in their original purity by preventing outsiders from mingling in her life. Well, said the other, I should allow the men of Sparta to be what they claim to be, if they had ever lived with strangers, and yet had faithfully adhered to their home principles; for it was not by keeping true to themselves in the absence of strangers, but by doing so in spite of their presence, that they needed to show their superiority. But they, although they enforced his policy of excluding strangers, corrupted their institutions, and were found doing exactly the same as did those of the Greeks whom they most detested. Anyhow, their subsequent naval program and policy of imposing tribute was modelled entirely upon that of Athens, and they themselves ended by committing acts which they had themselves regarded as a just casus belli against the Athenians, whom they had no sooner beaten in the field than they humbly adopted, as if they were the beaten party, their pet institution. And the very fact that the goddess was introduced from Taurus and Scythia was the action of men who embraced alien customs. But if an oracle prescribed this, what want was there of the scourge? What need to feign an endurance fit for slaves? Had they wanted to prove the disdain that Lacedaemonians felt for death, they had I think done better to sacrifice a youth of Sparta with his own consent upon the altar. For this would have been a real proof of the superior courage of the Spartans, and would have disinclined Hellas from ranging herself in the opposite camp to them. But you will say that they had to save their young men for the battlefield; well, in that case the law which prevails among the Scythians, and sentences all men of sixty years of age to death, would have been more suitably introduced and followed among the Lacedaemonians then among the Scythians, supposing that they embrace death in its grim reality and not as a mere parade. These remarks of mine are directed not so much against the Lacedaemonians, as against yourself, O Apollonius. For if ancient institutions, whose hoary age defies our understanding of their origins, are to be examined in an unsympathetic spirit, and the reason why they are pleasing to heaven subjected to cold criticism, such a line of speculation will produce a crop of odd conclusions; for we could attack the mystery rite of Eleusis in the same way and ask, why it is this and not that; and the same with the rites of the Samothracians, for in their ritual they avoid one thing and insist on another; and the same with the Dionysiac ceremonies and the phallic symbol, and the figure erected in Cyllene, and before we know where we are we shall be picking holes in everything. Let us choose, therefore, any other topic you like, but respect the sentiment of Pythagoras, which is also our own; for it is better, if we cant hold our tongues about everything, at any rate to preserve silence about such matters as these. Apollonius replied and said, If, O Thespesion, you had wished to discuss the topic seriously, you would have found that the Lacedaemonians have many excellent arguments to advance in favor of their institutions, proving that they are sound and superior to those of other Hellenes; but since you are so averse to continue the discussion, and even regard it as impious to talk about such things, let us proceed to another subject, of great importance, as I am convinced, for it is about justice that I shall now put a question."

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" ¹ The Valentinians, who are no doubt a very large body of heretics- comprising as they do so many apostates from the truth, who have a propensity for fables, and no discipline to deter them (therefrom) care for nothing so much as to obscure what they preach, if indeed they (can be said to) preach who obscure their doctrine. The officiousness with which they guard their doctrine is an officiousness which betrays their guilt. Their disgrace is proclaimed in the very earnestness with which they maintain their religious system. Now, in the case of those Eleusinian mysteries, which are the very heresy of Athenian superstition, it is their secrecy that is their disgrace. Accordingly, they previously beset all access to their body with tormenting conditions; and they require a long initiation before they enrol (their members), even instruction during five years for their perfect disciples, in order that they may mould their opinions by this suspension of full knowledge, and apparently raise the dignity of their mysteries in proportion to the craving for them which they have previously created. Then follows the duty of silence. Carefully is that guarded, which is so long in finding. All the divinity, however, lies in their secret recesses: there are revealed at last all the aspirations of the fully initiated, the entire mystery of the sealed tongue, the symbol of virility. But this allegorical representation, under the pretext of natures reverend name, obscures a real sacrilege by help of an arbitrary symbol, and by empty images obviates the reproach of falsehood! In like manner, the heretics who are now the object of our remarks, the Valentinians, have formed Eleusinian dissipations of their own, consecrated by a profound silence, having nothing of the heavenly in them but their mystery. By the help of the sacred names and titles and arguments of true religion, they have fabricated the vainest and foulest figment for mens pliant liking, out of the affluent suggestions of Holy Scripture, since from its many springs many errors may well emanate. If you propose to them inquiries sincere and honest, they answer you with stern look and contracted brow, and say, The subject is profound. If you try them with subtle questions, with the ambiguities of their double tongue, they affirm a community of faith (with yourself). If you intimate to them that you understand their opinions, they insist on knowing nothing themselves. If you come to a close engagement with them they destroy your own fond hope of a victory over them by a self-immolation. Not even to their own disciples do they commit a secret before they have made sure of them. They have the knack of persuading men before instructing them; although truth persuades by teaching, but does not teach by first persuading.",

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" ² BOOK 2: 1. ANAXIMANDERAnaximander, the son of Praxiades, was a native of Miletus. He laid down as his principle and element that which is unlimited without defining it as air or water or anything else. He held that the parts undergo change, but the whole is unchangeable; that the earth, which is of spherical shape, lies in the midst, occupying the place of a centre; that the moon, shining with borrowed light, derives its illumination from the sun; further, that the sun is as large as the earth and consists of the purest fire.He was the first inventor of the gnomon and set it up for a sundial in Lacedaemon, as is stated by Favorinus in his Miscellaneous History, in order to mark the solstices and the equinoxes; he also constructed clocks to tell the time.He was the first to draw on a map the outline of land and sea, and he constructed a globe as well.His exposition of his doctrines took the form of a summary which no doubt came into the hands, among others, of Apollodorus of Athens. He says in his Chronology that in the second year of the 58th Olympiad Anaximander was sixty-four, and that he died not long afterwards. Thus he flourished almost at the same time as Polycrates the tyrant of Samos. There is a story that the boys laughed at his singing, and that, when he heard of it, he rejoined, Then to please the boys I must improve my singing.There is another Anaximander, also of Miletus, a historian who wrote in the Ionic dialect.2. ANAXIMENESAnaximenes, the son of Eurystratus, a native of Miletus, was a pupil of Anaximander. According to some, he was also a pupil of Parmenides. He took for his first principle air or that which is unlimited. He held that the stars move round the earth but do not go under it. He writes simply and unaffectedly in the Ionic dialect.According to Apollodorus he was contemporary with the taking of Sardis and died in the 63rd Olympiad.There have been two other men named Anaximenes, both of Lampsacus, the one a rhetorician who wrote on the achievements of Alexander, the other, the nephew of the rhetorician, who was a historian.Anaximenes the philosopher wrote the following letters:Anaximenes to Pythagoras,Thales, the son of Examyas, has met an unkind fate in his old age. He went out from the court of his house at night, as was his custom, with his maidservant to view the stars, and, forgetting where he was, as he gazed, he got to the edge of a steep slope and fell over. In such wise have the Milesians lost their astronomer. Let us who were his pupils cherish his memory, and let it be cherished by our children and pupils; and let us not cease to entertain one another with his words. Let all our discourse begin with a reference to Thales.And again:Anaximenes to Pythagoras,You were better advised than the rest of us when you left Samos for Croton, where you live in peace. For the sons of Aeaces work incessant mischief, and Miletus is never without tyrants. The king of the Medes is another terror to us, not indeed so long as we are willing to pay tribute; but the Ionians are on the point of going to war with the Medes to secure their common freedom, and once we are at war we have no more hope of safety. How then can Anaximenes any longer think of studying the heavens when threatened with destruction or slavery? Meanwhile you find favour with the people of Croton and with the other Greeks in Italy; and pupils come to you even from Sicily.3. ANAXAGORASAnaxagoras, the son of Hegesibulus or Eubulus, was a native of Clazomenae. He was a pupil of Anaximenes, and was the first who set mind above matter, for at the beginning of his treatise, which is composed in attractive and dignified language, he says, All things were together; then came Mind and set them in order. This earned for Anaxagoras himself the nickname of Nous or Mind, and Timon in his Silli says of him:Then, I ween, there is Anaxagoras, a doughty champion, whom they call Mind, because forsooth his was the mind which suddenly woke up and fitted closely together all that had formerly been in a medley of confusion.He was eminent for wealth and noble birth, and furthermore for magimity, in that he gave up his patrimony to his relations.For, when they accused him of neglecting it, he replied, Why then do you not look after it? And at last he went into retirement and engaged in physical investigation without troubling himself about public affairs. When some one inquired, Have you no concern in your native land? Gently, he replied, I am greatly concerned with my fatherland, and pointed to the sky.He is said to have been twenty years old at the invasion of Xerxes and to have lived seventy-two years. Apollodorus in his Chronology says that he was born in the 70th Olympiad, and died in the first year of the 88th Olympiad. He began to study philosophy at Athens in the archonship of Callias when he was twenty; Demetrius of Phalerum states this in his list of archons; and at Athens they say he remained for thirty years.He declared the sun to be a mass of red-hot metal and to be larger than the Peloponnesus, though others ascribe this view to Tantalus; he declared that there were dwellings on the moon, and moreover hills and ravines. He took as his principles the homoeomeries or homogeneous molecules; for just as gold consists of fine particles which are called gold-dust, so he held the whole universe to be compounded of minute bodies having parts homogeneous to themselves. His moving principle was Mind; of bodies, he said, some, like earth, were heavy, occupying the region below, others, light like fire, held the region above, while water and air were intermediate in position. For in this way over the earth, which is flat, the sea sinks down after the moisture has been evaporated by the sun.In the beginning the stars moved in the sky as in a revolving dome, so that the celestial pole which is always visible was vertically overhead; but subsequently the pole took its inclined position. He held the Milky Way to be a reflection of the light of stars which are not shone upon by the sun; comets to be a conjunction of planets which emit flames; shooting-stars to be a sort of sparks thrown off by the air. He held that winds arise when the air is rarefied by the suns heat; that thunder is a clashing together of the clouds, lightning their violent friction; an earthquake a subsidence of air into the earth.Animals were produced from moisture, heat, and an earthy substance; later the species were propagated by generation from one another, males from the right side, females from the left.There is a story that he predicted the fall of the meteoric stone at Aegospotami, which he said would fall from the sun. Hence Euripides, who was his pupil, in the Phathon calls the sun itself a golden clod. Furthermore, when he went to Olympia, he sat down wrapped in a sheep-skin cloak as if it were going to rain; and the rain came. When some one asked him if the hills at Lampsacus would ever become sea, he replied, Yes, it only needs time. Being asked to what end he had been born, he replied, To study sun and moon and heavens. To one who inquired, You miss the society of the Athenians? his reply was, Not I, but they miss mine. When he saw the tomb of Mausolus, he said, A costly tomb is an image of an estate turned into stone.To one who complained that he was dying in a foreign land, his answer was, The descent to Hades is much the same from whatever place we start.Favorinus in his Miscellaneous History says Anaxagoras was the first to maintain that Homer in his poems treats of virtue and justice, and that this thesis was defended at greater length by his friend Metrodorus of Lampsacus, who was the first to busy himself with Homers physical doctrine. Anaxagoras was also the first to publish a book with diagrams. Silenus in the first book of his History gives the archonship of Demylus as the date when the meteoric stone fell,and says that Anaxagoras declared the whole firmament to be made of stones; that the rapidity of rotation caused it to cohere; and that if this were relaxed it would fall.of the trial of Anaxagoras different accounts are given. Sotion in his Succession of the Philosophers says that he was indicted by Cleon on a charge of impiety, because he declared the sun to be a mass of red-hot metal; that his pupil Pericles defended him, and he was fined five talents and banished. Satyrus in his Lives says that the prosecutor was Thucydides, the opponent of Pericles, and the charge one of treasonable correspondence with Persia as well as of impiety; and that sentence of death was passed on Anaxagoras by default.When news was brought him that he was condemned and his sons were dead, his comment on the sentence was, Long ago nature condemned both my judges and myself to death; and on his sons, I knew that my children were born to die. Some, however, tell this story of Solon, and others of Xenophon. That he buried his sons with his own hands is asserted by Demetrius of Phalerum in his work On Old Age. Hermippus in his Lives says that he was confined in the prison pending his execution; that Pericles came forward and asked the people whether they had any fault to find with him in his own public career; to which they replied that they had not. Well, he continued, I am a pupil of Anaxagoras; do not then be carried away by slanders and put him to death. Let me prevail upon you to release him. So he was released; but he could not brook the indignity he had suffered and committed suicide.Hieronymus in the second book of his Scattered Notes states that Pericles brought him into court so weak and wasted from illness that he owed his acquittal not so much to the merits of his case as to the sympathy of the judges. So much then on the subject of his trial.He was supposed to have borne Democritus a grudge because he had failed to get into communication with him. At length he retired to Lampsacus and there died. And when the magistrates of the city asked if there was anything he would like done for him, he replied that he would like them to grant an annual holiday to the boys in the month in which he died; and the custom is kept up to this day.So, when he died, the people of Lampsacus gave him honourable burial and placed over his grave the following inscription:Here Anaxagoras, who in his questof truth scaled heaven itself, is laid to rest.I also have written an epigram upon him:The suns a molten mass,Quoth Anaxagoras;This is his crime, his life must pay the price.Pericles from that fateRescued his friend too late;His spirit crushed, by his own hand he dies.There have been three other men who bore the name of Anaxagoras of whom no other writer gives a complete list. The first was a rhetorician of the school of Isocrates; the second a sculptor, mentioned by Antigonus; the third a grammarian, pupil of Zenodotus.4. ARCHELAUSArchelaus, the son of Apollodorus, or as some say of Midon, was a citizen of Athens or of Miletus; he was a pupil of Anaxagoras, who first brought natural philosophy from Ionia to Athens. Archelaus was the teacher of Socrates. He was called the physicist inasmuch as with him natural philosophy came to an end, as soon as Socrates had introduced ethics. It would seem that Archelaus himself also treated of ethics, for he has discussed laws and goodness and justice; Socrates took the subject from him and, having improved it to the utmost, was regarded as its inventor. Archelaus laid down that there were two causes of growth or becoming, heat and cold; that living things were produced from slime; and that what is just and what is base depends not upon nature but upon convention.His theory is to this effect. Water is melted by heat and produces on the one hand earth in so far as by the action of fire it sinks and coheres, while on the other hand it generates air in so far as it overflows on all sides. Hence the earth is confined by the air, and the air by the circumambient fire. Living things, he holds, are generated from the earth when it is heated and throws off slime of the consistency of milk to serve as a sort of nourishment, and in this same way the earth produced man. He was the first who explained the production of sound as being the concussion of the air, and the formation of the sea in hollow places as due to its filtering through the earth. He declared the sun to be the largest of the heavenly bodies and the universe to be unlimited.There have been three other men who bore the name of Archelaus: the topographer who described the countries traversed by Alexander; the author of a treatise on Natural Curiosities; and lastly a rhetorician who wrote a handbook on his art.5. SOCRATESSocrates was the son of Sophroniscus, a sculptor, and of Phaenarete, a midwife, as we read in the Theaetetus of Plato; he was a citizen of Athens and belonged to the deme Alopece. It was thought that he helped Euripides to make his plays; hence Mnesimachus writes:This new play of Euripides is The Phrygians; and Socrates provides the wood for frying.And again he calls Euripides an engine riveted by Socrates. And Callias in The Captives:a. Pray why so solemn, why this lofty air?b. Ive every right; Im helped by Socrates.Aristophanes in The Clouds:Tis he composes for EuripidesThose clever plays, much sound and little sense.According to some authors he was a pupil of Anaxagoras, and also of Damon, as Alexander states in his Successions of Philosophers. When Anaxagoras was condemned, he became a pupil of Archelaus the physicist; Aristoxenus asserts that Archelaus was very fond of him. Duris makes him out to have been a slave and to have been employed on stonework, and the draped figures of the Graces on the Acropolis have by some been attributed to him. Hence the passage in Timons Silli:From these diverged the sculptor, a prater about laws, the enchanter of Greece, inventor of subtle arguments, the sneerer who mocked at fine speeches, half-Attic in his mock humility.He was formidable in public speaking, according to Idomeneus;moreover, as Xenophon tells us, the Thirty forbade him to teach the art of words. And Aristophanes attacks him in his plays for making the worse appear the better reason. For Favorinus in his Miscellaneous History says Socrates and his pupil Aeschines were the first to teach rhetoric; and this is confirmed by Idomeneus in his work on the Socratic circle. Again, he was the first who discoursed on the conduct of life, and the first philosopher who was tried and put to death. Aristoxenus, the son of Spintharus, says of him that he made money; he would at all events invest sums, collect the interest accruing, and then, when this was expended, put out the principal again.Demetrius of Byzantium relates that Crito removed him from his workshop and educated him, being struck by his beauty of soul;that he discussed moral questions in the workshops and the market-place, being convinced that the study of nature is no concern of ours; and that he claimed that his inquiries embracedWhatsoer is good or evil in an house;that frequently, owing to his vehemence in argument, men set upon him with their fists or tore his hair out; and that for the most part he was despised and laughed at, yet bore all this ill-usage patiently. So much so that, when he had been kicked, and some one expressed surprise at his taking it so quietly, Socrates rejoined, Should I have taken the law of a donkey, supposing that he had kicked me? Thus far Demetrius.Unlike most philosophers, he had no need to travel, except when required to go on an expedition. The rest of his life he stayed at home and engaged all the more keenly in argument with anyone who would converse with him, his aim being not to alter his opinion but to get at the truth. They relate that Euripides gave him the treatise of Heraclitus and asked his opinion upon it, and that his reply was, The part I understand is excellent, and so too is, I dare say, the part I do not understand; but it needs a Delian diver to get to the bottom of it.He took care to exercise his body and kept in good condition. At all events he served on the expedition to Amphipolis; and when in the battle of Delium Xenophon had fallen from his horse, he stepped in and saved his life.For in the general flight of the Athenians he personally retired at his ease, quietly turning round from time to time and ready to defend himself in case he were attacked. Again, he served at Potidaea, whither he had gone by sea, as land communications were interrupted by the war; and while there he is said to have remained a whole night without changing his position, and to have won the prize of valour. But he resigned it to Alcibiades, for whom he cherished the tenderest affection, according to Aristippus in the fourth book of his treatise On the Luxury of the Ancients. Ion of Chios relates that in his youth he visited Samos in the company of Archelaus; and Aristotle that he went to Delphi; he went also to the Isthmus, according to Favorinus in the first book of his Memorabilia.His strength of will and attachment to the democracy are evident from his refusal to yield to Critias and his colleagues when they ordered him to bring the wealthy Leon of Salamis before them for execution, and further from the fact that he alone voted for the acquittal of the ten generals; and again from the facts that when he had the opportunity to escape from the prison he declined to do so, and that he rebuked his friends for weeping over his fate, and addressed to them his most memorable discourses in the prison.He was a man of great independence and dignity of character. Pamphila in the seventh book of her Commentaries tells how Alcibiades once offered him a large site on which to build a house; but he replied, Suppose, then, I wanted shoes and you offered me a whole hide to make a pair with, would it not be ridiculous in me to take it?often when he looked at the multitude of wares exposed for sale, he would say to himself, How many things I can do without! And he would continually recite the lines:The purple robe and silvers shineMore fits an actors need than mine.He showed his contempt for Archelaus of Macedon and Scopas of Cranon and Eurylochus of Larissa by refusing to accept their presents or to go to their court. He was so orderly in his way of life that on several occasions when pestilence broke out in Athens he was the only man who escaped infection.Aristotle says that he married two wives: his first wife was Xanthippe, by whom he had a son, Lamprocles; his second wife was Myrto, the daughter of Aristides the Just, whom he took without a dowry. By her he had Sophroniscus and Menexenus. Others make Myrto his first wife; while some writers, including Satyrus and Hieronymus of Rhodes, affirm that they were both his wives at the same time. For they say that the Athenians were short of men and, wishing to increase the population, passed a decree permitting a citizen to marry one Athenian woman and have children by another; and that Socrates accordingly did so.He could afford to despise those who scoffed at him. He prided himself on his plain living, and never asked a fee from anyone. He used to say that he most enjoyed the food which was least in need of condiment, and the drink which made him feel the least hankering for some other drink; and that he was nearest to the gods in that he had the fewest wants. This may be seen from the Comic poets, who in the act of ridiculing him give him high praise. Thus Aristophanes:O man that justly desirest great wisdom, how blessed will be thy life amongst Athenians and Greeks, retentive of memory and thinker that thou art, with endurance of toil for thy character; never art thou weary whether standing or walking, never numb with cold, never hungry for breakfast; from wine and from gross feeding and all other frivolities thou dost turn away.Ameipsias too, when he puts him on the stage wearing a cloak, says:a. You come to join us, Socrates, worthiest of a small band and emptiest by far! You are a robust fellow. Where can we get you a proper coat?b. Your sorry plight is an insult to the cobblers.a. And yet, hungry as he is, this man has never stooped to flatter.This disdainful, lofty spirit of his is also noticed by Aristophanes when he says:Because you stalk along the streets, rolling your eyes, and endure, barefoot, many a hardship, and gaze up at us the clouds.And yet at times he would even put on fine clothes to suit the occasion, as in Platos Symposium, where he is on his way to Agathons house.He showed equal ability in both directions, in persuading and dissuading men; thus, after conversing with Theaetetus about knowledge, he sent him away, as Plato says, fired with a divine impulse; but when Euthyphro had indicted his father for manslaughter, Socrates, after some conversation with him upon piety, diverted him from his purpose. Lysis, again, he turned, by exhortation, into a most virtuous character. For he had the skill to draw his arguments from facts. And when his son Lamprocles was violently angry with his mother, Socrates made him feel ashamed of himself, as I believe Xenophon has told us. When Platos brother Glaucon was desirous of entering upon politics, Socrates dissuaded him, as Xenophon relates, because of his want of experience; but on the contrary he encouraged Charmides to take up politics because he had a gift that way.He roused Iphicrates the general to a martial spirit by showing him how the fighting cocks of Midias the barber flapped their wings in defiance of those of Callias. Glauconides demanded that he should be acquired for the state as if he were some pheasant or peacock.He used to say it was strange that, if you asked a man how many sheep he had, he could easily tell you the precise number; whereas he could not name his friends or say how many he had, so slight was the value he set upon them. Seeing Euclides keenly interested in eristic arguments, he said to him: You will be able to get on with sophists, Euclides, but with men not at all. For he thought there was no use in this sort of hair-splitting, as Plato shows us in the Euthydemus.Again, when Charmides offered him some slaves in order that he might derive an income from them, he declined the offer; and according to some he scorned the beauty of Alcibiades. He would extol leisure as the best of possessions, according to Xenophon in the Symposium. There is, he said, only one good, that is, knowledge, and only one evil, that is, ignorance; wealth and good birth bring their possessor no dignity, but on the contrary evil. At all events, when some one told him that Antisthenes mother was a Thracian, he replied, Nay, did you expect a man so noble to have been born of two Athenian parents? He made Crito ransom Phaedo who, having been taken prisoner in the war, was kept in degrading slavery, and so won him for philosophy.Moreover, in his old age he learnt to play the lyre, declaring that he saw no absurdity in learning a new accomplishment. As Xenophon relates in the Symposium, it was his regular habit to dance, thinking that such exercise helped to keep the body in good condition. He used to say that his supernatural sign warned him beforehand of the future; that to make a good start was no trifling advantage, but a trifle turned the scale; and that he knew nothing except just the fact of his ignorance. He said that, when people paid a high price for fruit which had ripened early, they must despair of seeing the fruit ripen at the proper season. And, being once asked in what consisted the virtue of a young man, he said, In doing nothing to excess. He held that geometry should be studied to the point at which a man is able to measure the land which he acquires or parts with.On hearing the line of Euripides play Auge where the poet says of virtue:Tis best to let her roam at will,he got up and left the theatre. For he said it was absurd to make a hue and cry about a slave who could not be found, and to allow virtue to perish in this way. Some one asked him whether he should marry or not, and received the reply, Whichever you do you will repent it. He used to express his astonishment that the sculptors of marble statues should take pains to make the block of marble into a perfect likeness of a man, and should take no pains about themselves lest they should turn out mere blocks, not men. He recommended to the young the constant use of the mirror, to the end that handsome men might acquire a corresponding behaviour, and ugly men conceal their defects by education.He had invited some rich men and, when Xanthippe said she felt ashamed of the dinner, Never mind, said he, for if they are reasonable they will put up with it, and if they are good for nothing, we shall not trouble ourselves about them. He would say that the rest of the world lived to eat, while he himself ate to live. of the mass of men who do not count he said it was as if some one should object to a single tetradrachm as counterfeit and at the same time let a whole heap made up of just such pieces pass as genuine. Aeschines said to him, I am a poor man and have nothing else to give, but I offer you myself, and Socrates answered, Nay, do you not see that you are offering me the greatest gift of all? To one who complained that he was overlooked when the Thirty rose to power, he said, You are not sorry for that, are you?To one who said, You are condemned by the Athenians to die, he made answer, So are they, by nature. But some ascribe this to Anaxagoras. When his wife said, You suffer unjustly, he retorted, Why, would you have me suffer justly? He had a dream that some one said to him:On the third day thou shalt come to the fertile fields of Phthia;and he told Aeschines, On the third day I shall die. When he was about to drink the hemlock, Apollodorus offered him a beautiful garment to die in: What, said he, is my own good enough to live in but not to die in? When he was told that So-and-so spoke ill of him, he replied, True, for he has never learnt to speak well.When Antisthenes turned his cloak so that the tear in it came into view, I see, said he, your vanity through your cloak. To one who said, Dont you find so-and-so very offensive? his reply was, No, for it takes two to make a quarrel. We ought not to object, he used to say, to be subjects for the Comic poets, for if they satirize our faults they will do us good, and if not they do not touch us. When Xanthippe first scolded him and then drenched him with water, his rejoinder was, Did I not say that Xanthippes thunder would end in rain? When Alcibiades declared that the scolding of Xanthippe was intolerable, Nay, I have got used to it, said he, as to the continued rattle of a windlass. And you do not mind the cackle of geese.No, replied Alcibiades, but they furnish me with eggs and goslings. And Xanthippe, said Socrates, is the mother of my children. When she tore his coat off his back in the market-place and his acquaintances advised him to hit back, Yes, by Zeus, said he, in order that while we are sparring each of you may join in with `Go it, Socrates! `Well done, Xanthippe! He said he lived with a shrew, as horsemen are fond of spirited horses, but just as, when they have mastered these, they can easily cope with the rest, so I in the society of Xanthippe shall learn to adapt myself to the rest of the world.These and the like were his words and deeds, to which the Pythian priestess bore testimony when she gave Chaerephon the famous response:of all men living Socrates most wise.For this he was most envied; and especially because he would take to task those who thought highly of themselves, proving them to be fools, as to be sure he treated Anytus, according to Platos Meno. For Anytus could not endure to be ridiculed by Socrates, and so in the first place stirred up against him Aristophanes and his friends; then afterwards he helped to persuade Meletus to indict him on a charge of impiety and corrupting the youth.The indictment was brought by Meletus, and the speech was delivered by Polyeuctus, according to Favorinus in his Miscellaneous History. The speech was written by Polycrates the sophist, according to Hermippus; but some say that it was by Anytus. Lycon the demagogue had made all the needful preparations.Antisthenes in his Successions of Philosophers, and Plato in his Apology, say that there were three accusers, Anytus, Lycon and Meletus; that Anytus was roused to anger on behalf of the craftsmen and politicians, Lycon on behalf of the rhetoricians, Meletus of the poets, all three of which classes had felt the lash of Socrates. Favorinus in the first book of his Memorabilia declares that the speech of Polycrates against Socrates is not authentic; for he mentions the rebuilding of the walls by Conon, which did not take place till six years after the death of Socrates. And this is the case.The affidavit in the case, which is still preserved, says Favorinus, in the Metroon, ran as follows: This indictment and affidavit is sworn by Meletus, the son of Meletus of Pitthos, against Socrates, the son of Sophroniscus of Alopece: Socrates is guilty of refusing to recognize the gods recognized by the state, and of introducing other new divinities. He is also guilty of corrupting the youth. The penalty demanded is death. The philosopher then, after Lysias had written a defence for him, read it through and said: A fine speech, Lysias; it is not, however, suitable to me. For it was plainly more forensic than philosophical.Lysias said, If it is a fine speech, how can it fail to suit you? Well, he replied, would not fine raiment and fine shoes be just as unsuitable to me?Justus of Tiberias in his book entitled The Wreath says that in the course of the trial Plato mounted the platform and began: Though I am the youngest, men of Athens, of all who ever rose to address you – whereupon the judges shouted out, Get down! Get down! When therefore he was condemned by 281 votes more than those given for acquittal, and when the judges were assessing what he should suffer or what fine he should pay, he proposed to pay 25 drachmae. Eubulides indeed says he offered,When this caused an uproar among the judges, he said, Considering my services, I assess the penalty at maintece in the Prytaneum at the public expense.Sentence of death was passed, with an accession of eighty fresh votes. He was put in prison, and a few days afterwards drank the hemlock, after much noble discourse which Plato records in the Phaedo. Further, according to some, he composed a paean beginning:All hail, Apollo, Delos lord!Hail Artemis, ye noble pair!Dionysodorus denies that he wrote the paean. He also composed a fable of Aesop, not very skilfully, beginning:Judge not, ye men of Corinth, Aesop cried,of virtue as the jury-courts decide.So he was taken from among men; and not long afterwards the Athenians felt such remorse that they shut up the training grounds and gymnasia. They banished the other accusers but put Meletus to death; they honoured Socrates with a bronze statue, the work of Lysippus, which they placed in the hall of processions. And no sooner did Anytus visit Heraclea than the people of that town expelled him on that very day. Not only in the case of Socrates but in very many others the Athenians repented in this way. For they fined Homer (so says Heraclides ) 50 drachmae for a madman, and said Tyrtaeus was beside himself, and they honoured Astydamas before Aeschylus and his brother poets with a bronze statue.Euripides upbraids them thus in his Palamedes: Ye have slain, have slain, the all-wise, the innocent, the Muses nightingale. This is one account; but Philochorus asserts that Euripides died before Socrates.He was born, according to Apollodorus in his Chronology, in the archonship of Apsephion, in the fourth year of the 77th Olympiad, on the 6th day of the month of Thargelion, when the Athenians purify their city, which according to the Delians is the birthday of Artemis. He died in the first year of the 95th Olympiad at the age of seventy. With this Demetrius of Phalerum agrees; but some say he was sixty when he died.Both were pupils of Anaxagoras, I mean Socrates and Euripides, who was born in the first year of the 75th Olympiad in the archonship of Calliades.In my opinion Socrates discoursed on physics as well as on ethics, since he holds some conversations about providence, even according to Xenophon, who, however, declares that he only discussed ethics. But Plato, after mentioning Anaxagoras and certain other physicists in the Apology, treats for his own part themes which Socrates disowned, although he puts everything into the mouth of Socrates.Aristotle relates that a magician came from Syria to Athens and, among other evils with which he threatened Socrates, predicted that he would come to a violent end.I have written verses about him too, as follows:Drink then, being in Zeuss palace, O Socrates; for truly did the god pronounce thee wise, being wisdom himself; for when thou didst frankly take the hemlock at the hands of the Athenians, they themselves drained it as it passed thy lips.He was sharply criticized, according to Aristotle in his third book On Poetry, by a certain Antilochus of Lemnos, and by Antiphon the soothsayer, just as Pythagoras was by Cylon of Croton, or as Homer was assailed in his lifetime by Syagrus, and after his death by Xenophanes of Colophon. So too Hesiod was criticized in his lifetime by Cercops, and after his death by the aforesaid Xenophanes; Pindar by Amphimenes of Cos; thales by Pherecydes; Bias by Salarus of Priene; Pittacus by Antimenidas and Alcaeus; Anaxagoras by Sosibius; and Simonides by Timocreon.of those who succeeded him and were called Socratics the chief were Plato, Xenophon, Antisthenes, and of ten names on the traditional list the most distinguished are Aeschines, Phaedo, Euclides, Aristippus. I must first speak of Xenophon; Antisthenes will come afterwards among the Cynics; after Xenophon I shall take the Socratics proper, and so pass on to Plato. With Plato the ten schools begin: he was himself the founder of the First Academy. This then is the order which I shall follow.of those who bear the name of Socrates there is one, a historian, who wrote a geographical work upon Argos; another, a Peripatetic philosopher of Bithynia; a third, a poet who wrote epigrams; lastly, Socrates of Cos, who wrote on the names of the gods.6. XENOPHONXenophon, the son of Gryllus, was a citizen of Athens and belonged to the deme Erchia; he was a man of rare modesty and extremely handsome. The story goes that Socrates met him in a narrow passage, and that he stretched out his stick to bar the way, while he inquired where every kind of food was sold. Upon receiving a reply, he put another question, And where do men become good and honourable? Xenophon was fairly pu2led; Then follow me, said Socrates, and learn. From that time onward he was a pupil of Socrates. He was the first to take notes of, and to give to the world, the conversation of Socrates, under the title of Memorabilia. Moreover, he was the first to write a history of philosophers.Aristippus, in the fourth book of his work On the Luxury of the Ancients, declares that he was enamoured of Clinias,and said in reference to him, It is sweeter for me to gaze on Clinias than on all the fair sights in the world. I would be content to be blind to everything else if I could but gaze on him alone. I am vexed with the night and with sleep because I cannot see Clinias, and most grateful to the day and the sun for showing him to me.He gained the friendship of Cyrus in the following way. He had an intimate friend named Proxenus, a Boeotian, a pupil of Gorgias of Leontini and a friend of Cyrus. Proxenus, while living in Sardis at the court of Cyrus, wrote a letter to Xenophon at Athens, inviting him to come and seek the friendship of Cyrus.Xenophon showed this letter to Socrates and asked his advice, which was that he should go to Delphi and consult the oracle. Xenophon complied and came into the presence of the god. He inquired, not whether he should go and seek service with Cyrus, but in what way he should do so. For this Socrates blamed him, yet at the same time he advised him to go. On his arrival at the court of Cyrus he became as warmly attached to him as Proxenus himself. We have his own sufficient narrative of all that happened on the expedition and on the return home. He was, however, at enmity with Meno of Pharsalus, the mercenary general, throughout the expedition, and, by way of abuse, charges him with having a favourite older than himself. Again, he reproaches one Apollonides with having had his ears bored.After the expedition and the misfortunes which overtook it in Pontus and the treacheries of Seuthes, the king of the Odrysians, he returned to Asia, having enlisted the troops of Cyrus as mercenaries in the service of Agesilaus, the Spartan king, to whom he was devoted beyond measure. About this time he was banished by the Athenians for siding with Sparta. When he was in Ephesus and had a sum of money, he entrusted one half of it to Megabyzus, the priest of Artemis, to keep until his return, or if he should never return, to apply to the erection of a statue in honour of the goddess. But the other half he sent in votive offerings to Delphi. Next he came to Greece with Agesilaus, who had been recalled to carry on the war against Thebes. And the Lacedaemonians conferred on him a privileged position.He then left Agesilaus and made his way to Scillus, a place in the territory of Elis not far from the city. According to Demetrius of Magnesia he was accompanied by his wife Philesia, and, in a speech written for the freedman whom Xenophon prosecuted for neglect of duty, Dinarchus mentions that his two sons Gryllus and Diodorus, the Dioscuri as they were called, also went with him. Megabyzus having arrived to attend the festival, Xenophon received from him the deposit of money and bought and dedicated to the goddess an estate with a river running through, which bears the same name Selinus as the river at Ephesus. And from that time onward he hunted, entertained his friends, and worked at his histories without interruption. Dinarchus, however, asserts that it was the Lacedaemonians who gave him a house and land.At the same time we are told that Phylopidas the Spartan sent to him at Scillus a present of captive slaves from Dardanus, and that he disposed of them as he thought fit, and that the Elians marched against Scillus, and owing to the slowness of the Spartans captured the place, whereupon his sons retired to Lepreum with a few of the servants, while Xenophon himself, who had previously gone to Elis, went next to Lepreum to join his sons, and then made his escape with them from Lepreum to Corinth and took up his abode there. Meanwhile the Athenians passed a decree to assist Sparta, and Xenophon sent his sons to Athens to serve in the army in defence of Sparta.According to Diocles in his Lives of the Philosophers, they had been trained in Sparta itself. Diodorus came safe out of the battle without performing any distinguished service, and he had a son of the same name (Gryllus) as his brother. Gryllus was posted with the cavalry and, in the battle which took place about Mantinea, fought stoutly and fell, as Ephorus relates in his twenty-fifth book, Cephisodorus being in command of the cavalry and Hegesilaus commander-in-chief. In this battle Epaminondas also fell. On this occasion Xenophon is said to have been sacrificing, with a chaplet on his head, which he removed when his sons death was announced. But afterwards, upon learning that he had fallen gloriously, he replaced the chaplet on his head.Some say that he did not even shed tears, but exclaimed, I knew my son was mortal. Aristotle mentions that there were innumerable authors of epitaphs and eulogies upon Gryllus, who wrote, in part at least, to gratify his father. Hermippus too, in his Life of Theophrastus, affirms that even Isocrates wrote an encomium on Gryllus. Timon, however, jeers at Xenophon in the lines:A feeble pair or triad of works, or even a greater number, such as would come from Xenophon or the might of Aeschines, that not unpersuasive writer.Such was his life. He flourished in the fourth year of the 94th Olympiad, and he took part in the expedition of Cyrus in the archonship of Xenaenetus in the year before the death of Socrates.He died, according to Ctesiclides of Athens in his list of archons and Olympic victors, in the first year of the 105th Olympiad, in the archonship of Callidemides, the year in which Philip, the son of Amyntas, came to the throne of Macedon. He died at Corinth, as is stated by Demetrius of Magnesia, obviously at an advanced age. He was a worthy man in general, particularly fond of horses and hunting, an able tactician as is clear from his writings, pious, fond of sacrificing, and an expert in augury from the victims; and he made Socrates his exact model.He wrote some forty books in all, though the division into books is not always the same, namely:The Anabasis, with a preface to each separate book but not one to the whole work.Cyropaedia.Hellenica.Memorabilia.Symposium.Oeconomicus.On Horsemanship.On Hunting.On the Duty of a Cavalry General.A Defence of Socrates.On Revenues.Hieron or of Tyranny.Agesilaus.The Constitutions of Athens and Sparta.Demetrius of Magnesia denies that the last of these works is by Xenophon. There is a tradition that he made Thucydides famous by publishing his history, which was unknown, and which he might have appropriated to his own use. By the sweetness of his narrative he earned the name of the Attic Muse. Hence he and Plato were jealous of each other, as will be stated in the chapter on Plato.There is an epigram of mine on him also:Up the steep path to fame toiled XenophonIn that long march of glorious memories;In deeds of Greece, how bright his lesson shone!How fair was wisdom seen in Socrates!There is another on the circumstances of his death:Albeit the countrymen of Cranaus and Cecrops condemned thee, Xenophon, to exile on account of thy friendship for Cyrus, yet hospitable Corinth welcomed thee, so well content with the delights of that city wast thou, and there didst resolve to take up thy rest.In other authorities I find the statement that he flourished, along with the other Socratics, in the 89th Olympiad, and Istrus affirms that he was banished by a decree of Eubulus and recalled by a decree of the same man.There have been seven Xenophons: the first our subject himself; the second an Athenian, brother of Pythostratus, who wrote the Theseid, and himself the author, amongst other works, of a biography of Epaminondas and Pelopidas; the third a physician of Cos; the fourth the author of a history of Hannibal; the fifth an authority on legendary marvels; the sixth a sculptor, of Paros; the seventh a poet of the Old Comedy.7. AESCHINESAeschines was the son of Charinus the sausagemaker, but others make his fathers name Lysanias. He was a citizen of Athens, industrious from his birth up. For this reason he never quitted Socrates; hence Socrates remark, Only the sausage-makers son knows how to honour me. Idomeneus declared that it was Aeschines, not Crito, who advised Socrates in the prison about making his escape, but that Plato put the words into the mouth of Crito because Aeschines was more attached to Aristippus than to himself. It was said maliciously – by Menedemus of Eretria in particular – that most of the dialogues which Aeschines passed off as his own were really dialogues of Socrates obtained by him from Xanthippe. Those of them which are said to have no beginning (ἀκέφαλοι) are very slovenly and show none of the vigour of Socrates; Pisistratus of Ephesus even denied that they were written by Aeschines.Persaeus indeed attributes the majority of the seven to Pasiphon of the school of Eretria, who inserted them among the dialogues of Aeschines. Moreover, Aeschines made use of the Little Cyrus, the Lesser Heracles and the Alcibiades of Antisthenes as well as dialogues by other authors. However that may be, of the writings of Aeschines those stamped with a Socratic character are seven, namely Miltiades, which for that reason is somewhat weak; then Callias, Axiochus, Aspasia, Alcibiades, Telauges, and Rhinon.They say that want drove him to Sicily to the court of Dionysius, and that Plato took no notice of him, but he was introduced to Dionysius by Aristippus, and on presenting certain dialogues received gifts from him.Afterwards on his return to Athens he did not venture to lecture owing to the popularity of Plato and Aristippus. But he took fees from pupils, and subsequently composed forensic speeches for aggrieved clients. This is the point of Timons reference to him as the might of Aeschines, that not unconvincing writer. They say that Socrates, seeing how he was pinched by poverty, advised him to borrow from himself by reducing his rations. Aristippus among others had suspicions of the genuineness of his dialogues. At all events, as he was reading one at Megara, Aristippus rallied him by asking, Where did you get that, you thief?Polycritus of Mende, in the first book of his History of Dionysius, says that he lived with the tyrant until his expulsion from Syracuse, and survived until the return of Dion, and that with him was Carcinus the tragic poet. There is also extant an epistle of Aeschines to Dionysius. That he had received a good rhetorical training is clear from his defence of the father of Phaeax the general, and from his defence of Dion. He is a close imitator of Gorgias of Leontini. Moreover, Lysias attacked him in a speech which he entitled On dishonesty. And from this too it is clear that he was a rhetorician. A single disciple of his is mentioned, Aristotle, whose nickname was Story.Panaetius thinks that, of all the Socratic dialogues, those by Plato, Xenophon, Antisthenes and Aeschines are genuine; he is in doubt about those ascribed to Phaedo and Euclides; but he rejects the others one and all.There are eight men who have borne the name of Aeschines: (1) our subject himself; (2) the author of handbooks of rhetoric; (3) the orator who opposed Demosthenes; (4) an Arcadian, a pupil of Isocrates; (5) a Mitylenean whom they used to call the scourge of rhetoricians; (6) a Neapolitan, an Academic philosopher, a pupil and favourite of Melanthius of Rhodes; (7) a Milesian who wrote upon politics; (8) a sculptor.8. ARISTIPPUSAristippus was by birth a citizen of Cyrene and, as Aeschines informs us, was drawn to Athens by the fame of Socrates. Having come forward as a lecturer or sophist, as Phanias of Eresus, the Peripatetic, informs us, he was the first of the followers of Socrates to charge fees and to send money to his master. And on one occasion the sum of twenty minae which he had sent was returned to him, Socrates declaring that the supernatural sign would not let him take it; the very offer, in fact, annoyed him. Xenophon was no friend to Aristippus; and for this reason he has made Socrates direct against Aristippus the discourse in which he denounces pleasure. Not but what Theodorus in his work On Sects abuses him, and so does Plato in the dialogue On the Soul, as has been shown elsewhere.He was capable of adapting himself to place, time and person, and of playing his part appropriately under whatever circumstances. Hence he found more favour than anybody else with Dionysius, because he could always turn the situation to good account. He derived pleasure from what was present, and did not toil to procure the enjoyment of something not present Hence Diogenes called him the kings poodle Timon, too, sneered at him for luxury in these words:Such was the delicate nature of Aristippus, who groped after error by touch.He is said to have ordered a partridge to be bought at a cost of fifty drachmae, and, when someone censured him, he inquired, Would not you have given an obol for it? and, being answered in the affirmative, rejoined, Fifty drachmae are no more to me.And when Dionysius gave him his choice of three courtesans, he carried off all three, saying, Paris paid dearly for giving the preference to one out of three. And when he had brought them as far as the porch, he let them go. To such lengths did he go both in choosing and in disdaining. Hence the remark of Strato, or by some accounts of Plato, You alone are endowed with the gift to flaunt in robes or go in rags. He bore with Dionysius when he spat on him, and to one who took him to task he replied, If the fishermen let themselves be drenched with sea-water in order to catch a gudgeon, ought I not to endure to be wetted with negus in order to take a blenny?Diogenes, washing the dirt from his vegetables, saw him passing and jeered at him in these terms, If you had learnt to make these your diet, you would not have paid court to kings, to which his rejoinder was, And if you knew how to associate with men, you would not be washing vegetables. Being asked what he had gained from philosophy, he replied, The ability to feel at ease in any society. Being reproached for his extravagance, he said, If it were wrong to be extravagant, it would not be in vogue at the festivals of the gods.Being once asked what advantage philosophers have, he replied, Should all laws be repealed, we shall go on living as we do now.When Dionysius inquired what was the reason that philosophers go to rich mens houses, while rich men no longer visit philosophers, his reply was that the one know what they need while the other do not. When he was reproached by Plato for his extravagance, he inquired, Do you think Dionysius a good man? and the reply being in the affirmative, And yet, said he, he lives more extravagantly than I do. So that there is nothing to hinder a man living extravagantly and well. To the question how the educated differ from the uneducated, he replied, Exactly as horses that have been trained differ from untrained horses. One day, as he entered the house of a courtesan, one of the lads with him blushed, whereupon he remarked, It is not going in that is dangerous, but being unable to go out.Some one brought him a knotty problem with the request that he would untie the knot. Why, you simpleton, said he, do you want it untied, seeing that it causes trouble enough as it is? It is better, he said, to be a beggar than to be uneducated; the one needs money, the others need to be humanized. One day that he was reviled, he tried to slip away; the other pursued him, asking, Why do you run away? Because, said he, as it is your privilege to use foul language, so it is my privilege not to listen. In answer to one who remarked that he always saw philosophers at rich mens doors, he said, So, too, physicians are in attendance on those who are sick, but no one for that reason would prefer being sick to being a physician.It happened once that he set sail for Corinth and, being overtaken by a storm, he was in great consternation. Some one said, We plain men are not alarmed, and are you philosophers turned cowards? To this he replied, The lives at stake in the two cases are not comparable. When some one gave himself airs for his wide learning, this is what he said: As those who eat most and take the most exercise are not better in health than those who restrict themselves to what they require, so too it is not wide reading but useful reading that tends to excellence. An advocate, having pleaded for him and won the case, thereupon put the question, What good did Socrates do you? Thus much, was the reply, that what you said of me in your speech was true.He gave his daughter Arete the very best advice, training her up to despise excess. He was asked by some one in what way his son would be the better for being educated. He replied, If nothing more than this, at all events, when in the theatre he will not sit down like a stone upon stone. When some one brought his son as a pupil, he asked a fee of 500 drachmae. The father objected, For that sum I can buy a slave. Then do so, was the reply, and you will have two. He said that he did not take money from his friends for his own use, but to teach them upon what objects their money should be spent. When he was reproached for employing a rhetorician to conduct his case, he made reply, Well, if I give a dinner, I hire a cook.Being once compelled by Dionysius to enunciate some doctrine of philosophy, It would be ludicrous, he said, that you should learn from me what to say, and yet instruct me when to say it. At this, they say, Dionysius was offended and made him recline at the end of the table. And Aristippus said, You must have wished to confer distinction on the last place. To some one who boasted of his diving, Are you not ashamed, said he, to brag of that which a dolphin can do? Being asked on one occasion what is the difference between the wise man and the unwise, Strip them both, said he, and send them among strangers and you will know. To one who boasted that he could drink a great deal without getting drunk, his rejoinder was, And so can a mule.To one who accused him of living with a courtesan, he put the question, Why, is there any difference between taking a house in which many people have lived before and taking one in which nobody has ever lived? The answer being No, he continued, Or again, between sailing in a ship in which ten thousand persons have sailed before and in one in which nobody has ever sailed? There is no difference. Then it makes no difference, said he, whether the woman you live with has lived with many or with nobody. To the accusation that, although he was a pupil of Socrates, he took fees, his rejoinder was, Most certainly I do, for Socrates, too, when certain people sent him corn and wine, used to take a little and return all the rest; and he had the foremost men in Athens for his stewards, whereas mine is my slave Eutychides. He enjoyed the favours of Lais, as Sotion states in the second book of his Successions of Philosophers.To those who censured him his defence was, I have Lais, not she me; and it is not abstinence from pleasures that is best, but mastery over them without ever being worsted. to one who reproached him with extravagance in catering, he replied, Wouldnt you have bought this if you could have got it for three obols? The answer being in the affirmative, Very well, then, said Aristippus, I am no longer a lover of pleasure, it is you who are a lover of money. One day Simus, the steward of Dionysius, a Phrygian by birth and a rascally fellow, was showing him costly houses with tesselated pavements, when Aristippus coughed up phlegm and spat in his face. And on his resenting this he replied, I could not find any place more suitable.When Charondas (or, as others say, Phaedo) inquired, Who is this who reeks with unguents? he replied, It is I, unlucky wight, and the still more unlucky Persian king. But, as none of the other animals are at any disadvantage on that account, consider whether it be not the same with man. Confound the effeminates who spoil for us the use of good perfume. Being asked how Socrates died, he answered, As I would wish to die myself. Polyxenus the sophist once paid him a visit and, after having seen ladies present and expensive entertainment, reproached him with it later. After an interval Aristippus asked him, Can you join us today?On the other accepting the invitation, Aristippus inquired, Why, then, did you find fault? For you appear to blame the cost and not the entertainment. When his servant was carrying money and found the load too heavy – the story is told by Bion in his Lectures – Aristippus cried, Pour away the greater part, and carry no more than you can manage. Being once on a voyage, as soon as he discovered the vessel to be manned by pirates, he took out his money and began to count it, and then, as if by inadvertence, he let the money fall into the sea, and naturally broke out into lamentation. Another version of the story attributes to him the further remark that it was better for the money to perish on account of Aristippus than for Aristippus to perish on account of the money. Dionysius once asked him what he was come for, and he said it was to impart what he had and obtain what he had not.But some make his answer to have been, When I needed wisdom, I went to Socrates; now that I am in need of money, I come to you. He used to complain of mankind that in purchasing earthenware they made trial whether it rang true, but had no regular standard by which to judge life. Others attribute this remark to Diogenes. One day Dionysius over the wine commanded everybody to put on purple and dance. Plato declined, quoting the line:I could not stoop to put on womens robes.Aristippus, however, put on the dress and, as he was about to dance, was ready with the repartee:Even amid the Bacchic revelryTrue modesty will not be put to shame.He made a request to Dionysius on behalf of a friend and, failing to obtain it, fell down at his feet. And when some one jeered at him, he made reply, It is not I who am to blame, but Dionysius who has his ears in his feet. He was once staying in Asia and was taken prisoner by Artaphernes, the satrap. Can you be cheerful under these circumstances? some one asked. Yes, you simpleton, was the reply, for when should I be more cheerful than now that I am about to converse with Artaphernes? Those who went through the ordinary curriculum, but in their studies stopped short at philosophy, he used to compare to the suitors of Penelope. For the suitors won Melantho, Polydora and the rest of the handmaidens, but were anything but successful in their wooing of the mistress.A similar remark is ascribed to Ariston. For, he said, when Odysseus went down into the under-world, he saw nearly all the dead and made their acquaintance, but he never set eyes upon their queen herself.Again, when Aristippus was asked what are the subjects which handsome boys ought to learn, his reply was, Those which will be useful to them when they are grown up. To the critic who censured him for leaving Socrates to go to Dionysius, his rejoinder was, Yes, but I came to Socrates for education and to Dionysius for recreation. When he had made some money by teaching, Socrates asked him, Where did you get so much? to which he replied, Where you got so little.A courtesan having told him that she was with child by him, he replied, You are no more sure of this than if, after running through coarse rushes, you were to say you had been pricked by one in particular. Someone accused him of exposing his son as if it was not his offspring Whereupon he replied, Phlegm, too, and vermin we know to be of our own begetting, but for all that, because they are useless, we cast them as far from us as possible. He received a sum of money from Dionysius at the same time that Plato carried off a book and, when he was twitted with this, his reply was, Well, I want money, Plato wants books. Some one asked him why he let himself be refuted by Dionysius. For the same reason, said he, as the others refute him.Dionysius met a request of his for money with the words, Nay, but you told me that the wise man would never be in want. To which he retorted, Pay! Pay! and then let us discuss the question; and when he was paid, Now you see, do you not, said he, that I was not found wanting? Dionysius having repeated to him the lines:Whoso betakes him to a princes court Becomes his slave, albeit of free birth,he retorted:If a free man he come, no slave is he.This is stated by Diocles in his work On the Lives of Philosophers; other writers refer the anecdotes to Plato. After getting in a rage with Aeschines, he presently addressed him thus: Are we not to make it up and desist from vapouring, or will you wait for some one to reconcile us over the wine-bowl? To which he replied, Agreed.Then remember, Aristippus went on, that, though I am your senior, I made the first approaches. Thereupon Aeschines said, Well done, by Hera, you are quite right; you are a much better man than I am. For the quarrel was of my beginning, you make the first move to friendship. Such are the repartees which are attributed to him.There have been four men called Aristippus, (1) our present subject, (2) the author of a book about Arcadia, (3) the grandchild by a daughter of the first Aristippus, who was known as his mothers pupil, (4) a philosopher of the New Academy.The following books by the Cyrenaic philosopher are in circulation: a history of Libya in three Books, sent to Dionysius; one work containing twenty-five dialogues, some written in Attic, some in Doric, as follows:Artabazus.To the shipwrecked.To the Exiles.To a Beggar.To Lais.To Porus.To Lais, On the Mirror.Hermias.A Dream.To the Master of the Revels.Philomelus.To his Friends.To those who blame him for his love of old wine and of women.To those who blame him for extravagant living.Letter to his daughter Arete.To one in training for Olympia.An Interrogatory.Another Interrogatory.An Occasional Piece to Dionysius.Another, On the Statue.Another, On the daughter of Dionysius.To one who considered himself slighted.To one who essayed to be a counsellor.Some also maintain that he wrote six Books of Essays; others, and among them Sosicrates of Rhodes, that he wrote none at all.According to Sotion in his second book, and Panaetius, the following treatises are his:On Education.On Virtue.Introduction to Philosophy.Artabazus.The Ship-wrecked.The Exiles.Six books of Essays.Three books of Occasional Writings (χρεῖαι).To Lais.To Porus.To Socrates.On Fortune.He laid down as the end the smooth motion resulting in sensation.Having written his life, let me now proceed to pass in review the philosophers of the Cyrenaic school which sprang from him, although some call themselves followers of Hegesias, others followers of Anniceris, others again of Theodorus. Not but what we shall notice further the pupils of Phaedo, the chief of whom were called the school of Eretria.The case stands thus. The disciples of Aristippus were his daughter Arete, Aethiops of Ptolemais, and Antipater of Cyrene. The pupil of Arete was Aristippus, who went by the name of mother-taught, and his pupil was Theodorus, known as the atheist, subsequently as god. Antipaters pupil was Epitimides of Cyrene, his was Paraebates, and he had as pupils Hegesias, the advocate of suicide, and Anniceris, who ransomed Plato.Those then who adhered to the teaching of Aristippus and were known as Cyrenaics held the following opinions. They laid down that there are two states, pleasure and pain, the former a smooth, the latter a rough motion, and that pleasure does not differ from pleasure nor is one pleasure more pleasant than another.The one state is agreeable and the other repellent to all living things. However, the bodily pleasure which is the end is, according to Panaetius in his work On the Sects, not the settled pleasure following the removal of pains, or the sort of freedom from discomfort which Epicurus accepts and maintains to be the end. They also hold that there is a difference between end and happiness. Our end is particular pleasure, whereas happiness is the sum total of all particular pleasures, in which are included both past and future pleasures.Particular pleasure is desirable for its own sake, whereas happiness is desirable not for its own sake but for the sake of particular pleasures. That pleasure is the end is proved by the fact that from our youth up we are instinctively attracted to it, and, when we obtain it, seek for nothing more, and shun nothing so much as its opposite, pain. Pleasure is good even if it proceed from the most unseemly conduct, as Hippobotus says in his work On the Sects. For even if the action be irregular, still, at any rate, the resultant pleasure is desirable for its own sake and is good.The removal of pain, however, which is put forward in Epicurus, seems to them not to be pleasure at all, any more than the absence of pleasure is pain. For both pleasure and pain they hold to consist in motion, whereas absence of pleasure like absence of pain is not motion, since painlessness is the condition of one who is, as it were, asleep. They assert that some people may fail to choose pleasure because their minds are perverted; not all mental pleasures and pains, however, are derived from bodily counterparts. For instance, we take disinterested delight in the prosperity of our country which is as real as our delight in our own prosperity. Nor again do they admit that pleasure is derived from the memory or expectation of good, which was a doctrine of Epicurus.For they assert that the movement affecting the mind is exhausted in course of time. Again they hold that pleasure is not derived from sight or from hearing alone. At all events, we listen with pleasure to imitation of mourning, while the reality causes pain. They gave the names of absence of pleasure and absence of pain to the intermediate conditions. However, they insist that bodily pleasures are far better than mental pleasures, and bodily pains far worse than mental pains, and that this is the reason why offenders are punished with the former. For they assumed pain to be more repellent, pleasure more congenial. For these reasons they paid more attention to the body than to the mind. Hence, although pleasure is in itself desirable, yet they hold that the things which are productive of certain pleasures are often of a painful nature, the very opposite of pleasure; so that to accumulate the pleasures which are productive of happiness appears to them a most irksome business.They do not accept the doctrine that every wise man lives pleasantly and every fool painfully, but regard it as true for the most part only. It is sufficient even if we enjoy but each single pleasure as it comes. They say that prudence is a good, though desirable not in itself but on account of its consequences; that we make friends from interested motives, just as we cherish any part of the body so long as we have it; that some of the virtues are found even in the foolish; that bodily training contributes to the acquisition of virtue; that the sage will not give way to envy or love or superstition, since these weaknesses are due to mere empty opinion; he will, however, feel pain and fear, these being natural affections;and that wealth too is productive of pleasure, though not desirable for its own sake.They affirm that mental affections can be known, but not the objects from which they come; and they abandoned the study of nature because of its apparent uncertainty, but fastened on logical inquiries because of their utility. But Meleager in his second book On Philosophical Opinions, and Clitomachus in his first book On the Sects, affirm that they maintain Dialectic as well as Physics to be useless, since, when one has learnt the theory of good and evil, it is possible to speak with propriety, to be free from superstition, and to escape the fear of death.They also held that nothing is just or honourable or base by nature, but only by convention and custom. Nevertheless the good man will be deterred from wrong-doing by the penalties imposed and the prejudices that it would arouse. Further that the wise man really exists. They allow progress to be attainable in philosophy as well as in other matters. They maintain that the pain of one man exceeds that of another, and that the senses are not always true and trustworthy.The school of Hegesias, as it is called, adopted the same ends, namely pleasure and pain. In their view there is no such thing as gratitude or friendship or beneficence, because it is not for themselves that we choose to do these things but simply from motives of interest, apart from which such conduct is nowhere found.They denied the possibility of happiness, for the body is infected with much suffering, while the soul shares in the sufferings of the body and is a prey to disturbance, and fortune often disappoints. From all this it follows that happiness cannot be realized. Moreover, life and death are each desirable in turn. But that there is anything naturally pleasant or unpleasant they deny; when some men are pleased and others pained by the same objects, this is owing to the lack or rarity or surfeit of such objects. Poverty and riches have no relevance to pleasure; for neither the rich nor the poor as such have any special share in pleasure.Slavery and freedom, nobility and low birth, honour and dishonour, are alike indifferent in a calculation of pleasure. To the fool life is advantageous, while to the wise it is a matter of indifference. The wise man will be guided in all he does by his own interests, for there is none other whom he regards as equally deserving. For supposing him to reap the greatest advantages from another, they would not be equal to what he contributes himself. They also disallow the claims of the senses, because they do not lead to accurate knowledge. Whatever appears rational should be done. They affirmed that allowance should be made for errors, for no man errs voluntarily, but under constraint of some suffering; that we should not hate men, but rather teach them better. The wise man will not have so much advantage over others in the choice of goods as in the avoidance of evils, making it his end to live without pain of body or mind.This then, they say, is the advantage accruing to those who make no distinction between any of the objects which produce pleasure.The school of Anniceris in other respects agreed with them, but admitted that friendship and gratitude and respect for parents do exist in real life, and that a good man will sometimes act out of patriotic motives. Hence, if the wise man receive annoyance, he will be none the less happy even if few pleasures accrue to him. The happiness of a friend is not in itself desirable, for it is not felt by his neighbour. Instruction is not sufficient in itself to inspire us with confidence and to make us rise superior to the opinion of the multitude. Habits must be formed because of the bad disposition which has grown up in us from the first.A friend should be cherished not merely for his utility – for, if that fails, we should then no longer associate with him – but for the good feeling for the sake of which we shall even endure hardships. Nay, though we make pleasure the end and are annoyed when deprived of it, we shall nevertheless cheerfully endure this because of our love to our friend.The Theodoreans derived their name from Theodorus, who has already been mentioned, and adopted his doctrines. Theodorus was a man who utterly rejected the current belief in the gods. And I have come across a book of his entitled of the Gods which is not contemptible. From that book, they say, Epicurus borrowed most of what he wrote on the subject.Theodorus was also a pupil of Anniceris and of Dionysius the dialectician, as Antisthenes mentions in his Successions of Philosophers. He considered joy and grief to be the supreme good and evil, the one brought about by wisdom, the other by folly. Wisdom and justice he called goods, and their opposites evils, pleasure and pain being intermediate to good and evil. Friendship he rejected because it did not exist between the unwise nor between the wise; with the former, when the want is removed, the friendship disappears, whereas the wise are selfsufficient and have no need of friends. It was reasonable, as he thought, for the good man not to risk his life in the defence of his country, for he would never throw wisdom away to benefit the unwise.He said the world was his country. Theft, adultery, and sacrilege would be allowable upon occasion, since none of these acts is by nature base, if once you have removed the prejudice against them, which is kept up in order to hold the foolish multitude together. The wise man would indulge his passions openly without the least regard to circumstances. Hence he would use such arguments as this. Is a woman who is skilled in grammar useful in so far as she is skilled in grammar? Yes. And is a boy or a youth skilled in grammar useful in so far as he is skilled in grammar? Yes.Again, is a woman who is beautiful useful in so far as she is beautiful? And the use of beauty is to be enjoyed? Yes. When this was admitted, he would press the argument to the conclusion, namely, that he who uses anything for the purpose for which it is useful does no wrong. And by some such interrogatories he would carry his point.He appears to have been called θεός (god) in consequence of the following argument addressed to him by Stilpo. Are you, Theodorus, what you declare yourself to be? To this he assented, and Stilpo continued, And do you say you are god? To this he agreed. Then it follows that you are god. Theodorus accepted this, and Stilpo said with a smile, But, you rascal, at this rate you would allow yourself to be a jackdaw and ten thousand other things.However, Theodorus, sitting on one occasion beside Euryclides, the hierophant, began, Tell me, Euryclides, who they are who violate the mysteries? Euryclides replied, Those who disclose them to the uninitiated. Then you violate them, said Theodorus, when you explain them to the uninitiated. Yet he would hardly have escaped from being brought before the Areopagus if Demetrius of Phalerum had not rescued him. And Amphicrates in his book Upon Illustrious Men says he was condemned to drink the hemlock.For a while he stayed at the court of Ptolemy the son of Lagus, and was once sent by him as ambassador to Lysimachus. And on this occasion his language was so bold that Lysimachus said, Tell me, are you not the Theodorus who was banished from Athens? To which he replied, Your information is correct, for, when Athens could not bear me any more than Semele could Dionysus, she cast me out. And upon Lysimachus adding, Take care you do not come here again, I never will, said he, unless Ptolemy sends me. Mithras, the kings minister, standing by and saying, It seems that you can ignore not only gods but kings as well, Theodorus replied, How can you say that I ignore the gods when I regard you as hateful to the gods? He is said on one occasion in Corinth to have walked abroad with a numerous train of pupils, and Metrocles the Cynic, who was washing chervil, remarked, You, sophist that you are, would not have wanted all these pupils if you had washed vegetables. Thereupon Theodorus retorted, And you, if you had known how to associate with men, would have had no use for these vegetables.A similar anecdote is told of Diogenes and Aristippus, as mentioned above.Such was the character of Theodorus and his surroundings. At last he retired to Cyrene, where he lived with Magas and continued to be held in high honour. The first time that he was expelled from Cyrene he is credited with a witty remark: Many thanks, men of Cyrene, said he, for driving me from Libya into Greece.Some twenty persons have borne the name of Theodorus: (1) a Samian, the son of Rhoecus. He it was who advised laying charcoal embers under the foundations of the temple in Ephesus; for, as the ground was very damp, the ashes, being free from woody fibre, would retain a solidity which is actually proof against moisture. (2) A Cyrenaean geometer, whose lectures Plato attended. (3) The philosopher above referred to. (4) The author of a fine work on practising the voice.(5) An authority upon musical composers from Terpander onwards. (6) A Stoic. (7) A writer upon the Romans. (8) A Syracusan who wrote upon Tactics. (9) A Byzantine, famous for his political speeches. (10) Another, equally famous, mentioned by Aristotle in his Epitome of Orators. (11) A Theban sculptor. (12) A painter, mentioned by Polemo. (13) An Athenian painter, of whom Menodotus writes. (14) An Ephesian painter, who is mentioned by Theophanes in his work upon painting. (15) A poet who wrote epigrams. (16) A writer on poets. (17) A physician, pupil of Athenaeus. (18) A Stoic philosopher of Chios. (19) A Milesian, also a Stoic philosopher (20) A tragic poet.9. PHAEDOPhaedo was a native of Elis, of noble family, who on the fall of that city was taken captive and forcibly consigned to a house of ill-fame. But he would close the door and so contrive to join Socrates circle, and in the end Socrates induced Alcibiades or Crito with their friends to ransom him; from that time onwards he studied philosophy as became a free man. Hieronymus in his work On Suspense of Judgement attacks him and calls him a slave. of the dialogues which bear his name the Zopyrus and Simon are genuine; the Nicias is doubtful; the Medius is said by some to be the work of Aeschines, while others ascribe it to Polyaenus; the Antimachus or The Elders is also doubted; the Cobblers Tales are also by some attributed to Aeschines.He was succeeded by Plistanus of Elis, and a generation later by Menedemus of Eretria and Asclepiades of Phlius, who came over from Stilpos school. Till then the school was known as that of Elis, but from Menedemus onward it was called the Eretrian school. of Menedemus we shall have to speak hereafter, because he too started a new school.10. EUCLIDEuclides was a native of Megara on the Isthmus, or according to some of Gela, as Alexander states in his Successions of Philosophers. He applied himself to the writings of Parmenides, and his followers were called Megarians after him, then Eristics, and at a later date Dialecticians, that name having first been given to them by Dionysius of Chalcedon because they put their arguments into the form of question and answer. Hermodorus tells us that, after the death of Socrates, Plato and the rest of the philosophers came to him, being alarmed at the cruelty of the tyrants. He held the supreme good to be really one, though called by many names, sometimes wisdom, sometimes God, and again Mind, and so forth. But all that is contradictory of the good he used to reject, declaring that it had no existence.When he impugned a demonstration, it was not the premisses but the conclusion that he attacked. He rejected the argument from analogy, declaring that it must be taken either from similars or from dissimilars. If it were drawn from similars, it is with these and not with their analogies that their arguments should deal; if from dissimilars, it is gratuitous to set them side by side. Hence Timon says of him, with a side hit at the other Socratics as well:But I care not for these babblers, nor for anyone besides, not for Phaedo whoever he be, nor wrangling Euclides, who inspired the Megarians with a frenzied love of controversy.He wrote six dialogues, entitled Lamprias, Aeschines, Phoenix, Crito, Alcibiades, and a Discourse on Love. To the school of Euclides belongs Eubulides of Miletus, the author of many dialectical arguments in an interrogatory form, namely, The Liar, The Disguised, Electra, The Veiled Figure, The Sorites, The Horned One, and The Bald Head. of him it is said by one of the Comic poets:Eubulides the Eristic, who propounded his quibbles about horns and confounded the orators with falsely pretentious arguments, is gone with all the braggadocio of a Demosthenes.Demosthenes was probably his pupil and thereby improved his faulty pronunciation of the letter R.Eubulides kept up a controversy with Aristotle and said much to discredit him.Among other members the school of Eubulides included Alexinus of Elis, a man very fond of controversy, for which reason he was called Elenxinus. In particular he kept up a controversy with Zeno. Hermippus says of him that he left Elis and removed to Olympia, where he studied philosophy. His pupils inquired why he took up his abode here, and were told that it was his intention to found a school which should be called the Olympian school. But as their provisions ran short and they found the place unhealthy, they left it, and for the rest of his days Alexinus lived in solitude with a single servant. And some time afterwards, as he was swimming in the Alpheus, the point of a reed ran into him, and of this injury he died.I have composed the following lines upon him:It was not then a vain tale that once an unfortunate man, while diving, pierced his foot somehow with a nail; since that great man Alexinus, before he could cross the Alpheus, was pricked by a reed and met his death.He has written not only a reply to Zeno but other works, including one against Ephorus the historian.To the school of Eubulides also belonged Euphantus of Olynthus, who wrote a history of his own times. He was besides a poet and wrote several tragedies, with which he made a great reputation at the festivals. He taught King Antigonus and dedicated to him a work On Kingship which was very popular. He died of old age.There are also other pupils of Eubulides, amongst them Apollonius surnamed Cronus. He had a pupil Diodorus, the son of Ameinias of Iasus, who was also nicknamed Cronus. Callimachus in his Epigrams says of him:Momus himself chalked up on the walls Cronus is wise.He too was a dialectician and was supposed to have been the first who discovered the arguments known as the Veiled Figure and the Horned One. When he was staying with Ptolemy Soter, he had certain dialectical questions addressed to him by Stilpo, and, not being able to solve them on the spot, he was reproached by the king and, among other slights, the nickname Cronus was applied to him by way of derision.He left the banquet and, after writing a pamphlet upon the logical problem, ended his days in despondency. Upon him too I have written lines:Diodorus Cronus, what sad fate Buried you in despair,So that you hastened to the shades below, Perplexed by Stilpos quibbles?You would deserve your name of Cronus better If C and R were gone.The successors of Euclides include Ichthyas, the son of Metallus, an excellent man, to whom Diogenes the Cynic has addressed one of his dialogues; Clinomachus of Thurii, who was the first to write about propositions, predications and the like; and Stilpo of Megara, a most distinguished philosopher, of whom we have now to treat.11. STILPOStilpo, a citizen of Megara in Greece, was a pupil of some of the followers of Euclides, although others make him a pupil of Euclides himself, and furthermore of Thrasymachus of Corinth, who was the friend of Ichthyas, according to Heraclides. And so far did he excel all the rest in inventiveness and sophistry that nearly the whole of Greece was attracted to him and joined the school of Megara. On this let me cite the exact words of Philippus the Megarian philosopher: for from Theophrastus he drew away the theorist Metrodorus and Timagoras of Gela, from Aristotle the Cyrenaic philosopher, Clitarchus, and Simmias; and as for the dialecticians themselves, he gained over Paeonius from Aristides; Diphilus of Bosphorus, the son of Euphantus, and Myrmex, the son of Exaenetus, who had both come to refute him, he made his devoted adherents.And besides these he won over Phrasidemus the Peripatetic, an accomplished physicist, and Alcimus the rhetorician, the first orator in all Greece; Crates, too, and many others he got into his toils, and, what is more, along with these, he carried off Zeno the Phoenician.He was also an authority on politics.He married a wife, and had a mistress named Nicarete, as Onetor has somewhere stated. He had a profligate daughter, who was married to his friend Simmias of Syracuse. And, as she would not live by rule, some one told Stilpo that she was a disgrace to him. To this he replied, Not so, any more than I am an honour to her.Ptolemy Soter, they say, made much of him, and when he had got possession of Megara, offered him a sum of money and invited him to return with him to Egypt. But Stilpo would only accept a very moderate sum, and he declined the proposed journey, and removed to Aegina until Ptolemy set sail. Again, when Demetrius, the son of Antigonus, had taken Megara, he took measures that Stilpos house should be preserved and all his plundered property restored to him. But when he requested that a schedule of the lost property should be drawn up, Stilpo denied that he had lost anything which really belonged to him, for no one had taken away his learning, while he still had his eloquence and knowledge.And conversing upon the duty of doing good to men he made such an impression on the king that he became eager to hear him. There is a story that he once used the following argument concerning the Athena of Phidias: Is it not Athena the daughter of Zeus who is a goddess? And when the other said Yes, he went on, But this at least is not by Zeus but by Phidias, and, this being granted, he concluded, This then is not a god. For this he was summoned before the Areopagus; he did not deny the charge, but contended that the reasoning was correct, for that Athena was no god but a goddess; it was the male divinities who were gods. However, the story goes that the Areopagites ordered him to quit the city, and that thereupon Theodorus, whose nickname was Θεός, said in derision, Whence did Stilpo learn this? and how could he tell whether she was a god or a goddess? But in truth Theodorus was most impudent, and Stilpo most ingenious.When Crates asked him whether the gods take delight in prayers and adorations, he is said to have replied, Dont put such a question in the street, simpleton, but when we are alone! It is said that Bion, when he was asked the same question whether there are gods, replied:Will you not scatter the crowd from me, O much-enduring elder?In character Stilpo was simple and unaffected, and he could readily adapt himself to the plain man. For instance, when Crates the Cynic did not answer the question put to him and only insulted the questioner, I knew, said Stilpo, that you would utter anything rather than what you ought.And once when Crates held out a fig to him when putting a question, he took the fig and ate it. Upon which the other exclaimed, O Heracles, I have lost the fig, and Stilpo remarked, Not only that but your question as well, for which the fig was payment in advance. Again, on seeing Crates shrivelled with cold in the winter, he said, You seem to me, Crates, to want a new coat, i.e. to be wanting in sense as well. And the other being annoyed replied with the following burlesque:And Stilpo I saw enduring toilsome woes in Megara, where men say that the bed of Typhos is. There he would ever be wrangling, and many comrades about him, wasting time in the verbal pursuit of virtue.It is said that at Athens he so attracted the public that people would run together from the workshops to look at him. And when some one said, Stilpo, they stare at you as if you were some strange creature. No, indeed, said he, but as if I were a genuine man. And, being a consummate master of controversy, he used to demolish even the ideas, and say that he who asserted the existence of Man meant no individual; he did not mean this man or that. For why should he mean the one more than the other? Therefore neither does he mean this individual man. Again, vegetable is not what is shown to me, for vegetable existed ten thousand years ago. Therefore this is not vegetable. The story goes that while in the middle of an argument with Crates he hurried off to buy fish, and, when Crates tried to detain him and urged that he was leaving the argument, his answer was, Not I. I keep the argument though I am leaving you; for the argument will remain, but the fish will soon be sold.Nine dialogues of his are extant written in frigid style, Moschus, Aristippus or Callias, Ptolemy, Chaerecrates, Metrocles, Anaximenes, Epigenes, To his Daughter, Aristotle. Heraclides relates that Zeno, the founder of the Stoic school, was one of Stilpos pupils; Hermippus that Stilpo died at a great age after taking wine to hasten his end.I have written an epitaph on him also:Surely you know Stilpo the Megarian; old age and then disease laid him low, a formidable pair. But he found in wine a charioteer too strong for that evil team; he quaffed it eagerly and was borne along.He was also ridiculed by Sophilus the Comic poet in his drama The Wedding:What Charinus says is just Stilpos stoppers.12. CRITOCrito was a citizen of Athens. He was most affectionate in his disposition towards Socrates, and took such care of him that none of his wants were left unsupplied. Further, his sons Critobulus, Hermogenes, Epigenes and Ctesippus were pupils of Socrates. Crito too wrote seventeen dialogues which are extant in a single volume under the titles:That men are not made good by instruction.Concerning superfluity.What is expedient, or The Statesman.of Beauty.On Doing Ill.On Tidiness.On Law.of that which is Divine.On Arts.of Society.of Wisdom.Protagoras, or The Statesman.On Letters.of Poetry.of Learning.On Knowing, or On Science.What is Knowledge.13. SIMONSimon was a citizen of Athens and a cobbler. When Socrates came to his workshop and began to converse, he used to make notes of all that he could remember. And this is why people apply the term leathern to his dialogues. These dialogues are thirty-three in number, extant in a single volume:of the Gods.of the Good.On the Beautiful.What is the Beautiful.On the Just: two dialogues.of Virtue, that it cannot be taught.of Courage: three dialogues.On Law.On Guiding the People.of Honour.of Poetry.On Good Eating.On Love.On Philosophy.On Knowledge.On Music.On Poetry.What is the Beautiful,On Teaching.On the Art of Conversationof Judging.of Being.of Number.On Diligence.On Efficiency.On Greed.On Pretentiousness.On the BeautifulOthers are:On Deliberation.On Reason, or On Expediency.On Doing Ill.He was the first, so we are told, who introduced the Socratic dialogues as a form of conversation. When Pericles promised to support him and urged him to come to him, his reply was, I will not part with my free speech for money.There was another Simon, who wrote treatises On Rhetoric; another, a physician, in the time of Seleucus Nicanor; and a third who was a sculptor.14. GLAUCONGlaucon was a citizen of Athens. Nine dialogues of his are extant in a single volume:Phidylus.Euripides.Amyntichus.Euthias.Lysithides.Aristophanes.Cephalus.Anaxiphemus.Menexenus.There are also extant thirty-two others, which are considered spurious.15. SIMMIASSimmias was a citizen of Thebes. Twenty-three dialogues of his are extant in a single volume:On Wisdom.On Reasoning.On Music.On Verses.of Courage.On Philosophy.of Truth.On Letters.On Teaching.On Art.On Government.of that which is becoming.of that which is to be chosen and avoided.On Friendship.On Knowledge.of the Soul.On a Good Life.of that which is possible.On Money.On Life.What is the beautiful.On Diligence.On Love.16. CEBESCebes was a citizen of Thebes. Three dialogues of his are extant:The Tablet.The Seventh Day.Phrynichus.17. MENEDEMUSMenedemus belonged to Phaedos school; he was the son of Clisthenes, a member of the clan called the Theopropidae, of good family, though a builder and a poor man; others say that he was a scene-painter and that Menedemus learnt both trades. Hence, when he had proposed a decree, a certain Alexinius attacked him, declaring that the philosopher was not a proper person to design either a scene or a decree. When Menedemus was dispatched by the Eretrians to Megara on garrison duty, he paid a visit to Plato at the Academy and was so captivated that he abandoned the service of arms.Asclepiades of Phlius drew him away, and he lived at Megara with Stilpo, whose lectures they both attended.Thence they sailed to Elis, where they joined Anchipylus and Moschus of the school of Phaedo. Down to their time, as was stated in the Life of Phaedo, the school was called the Elian school. Afterwards it was called the Eretrian school, from the city to which my subject belonged.It would appear that Menedemus was somewhat pompous. Hence Crates burlesques him thus:Asclepiades the sage of Phlius and the Eretrian bull;and Timon as follows:A puffing, supercilious purveyor of humbug.He was a man of such dignity that, when Eurylochus of Casandreia was invited by Antigonus to court along with Cleippides, a youth of Cyzicus, he declined the invitation, being afraid that Menedemus would hear of it, so caustic and outspoken was he. When a young gallant would have taken liberties with him, he said not a word but picked up a twig and drew an insulting picture on the ground, until all eyes were attracted and the young man, perceiving the insult, made off. When Hierocles, who was in command of the Piraeus, walked up and down along with him in the shrine of Amphiaraus, and talked much of the capture of Eretria, he made no other reply beyond asking him what Antigonuss object was in treating him as he did.To an adulterer who was giving himself airs he said, Do you not know that, if cabbage has a good flavour, so for that matter has radish? Hearing a youth who was very noisy, he said, See what there is behind you. When Antigonus consulted him as to whether he should go to a rout, he sent a message to say no more than this, that he was the son of a king. When a stupid fellow related something to him with no apparent object, he inquired if he had a farm. And hearing that he had, and that there was a large stock of cattle on it, he said, Then go and look after them, lest it should happen that they are ruined and a clever farmer thrown away. To one who inquired if the good man ever married, he replied, Do you think me good or not? The reply being in the affirmative, he said, Well, I am married.of one who affirmed that there were many good things, he inquired how many, and whether he thought there were more than a hundred. Not being able to curb the extravagance of some one who had invited him to dinner, he said nothing when he was invited, but rebuked his host tacitly by confining himself to olives. However, on account of this freedom of speech he was in great peril in Cyprus with his friend Asclepiades when staying at the court of Nicocreon. For when the king held the usual monthly feast and invited these two along with the other philosophers, we are told that Menedemus said that, if the gathering of such men was a good thing, the feast ought to have been held every day; if not, then it was superfluous even on the present occasion.The tyrant having replied to this by saying that on this day he had the leisure to hear philosophers, he pressed the point still more stubbornly, declaring, while the feast was going on, that any and every occasion should be employed in listening to philosophers. The consequence was that, if a certain flute-player had not got them away, they would have been put to death. Hence when they were in a storm in the boat Asclepiades is reported to have said that the fluteplayer through good playing had proved their salvation when the free speech of Menedemus had been their undoing.He shirked work, it is said, and was indifferent to the fortunes of his school. At least no order could be seen in his classes, and no circle of benches; but each man would listen where he happened to be, walking or sitting, Menedemus himself behaving in the same way.In other respects he is said to have been nervous and careful of his reputation; so much so that, when Menedemus himself and Asclepiades were helping a man who had formerly been a builder to build a house, whereas Asclepiades appeared stripped on the roof passing the mortar, Menedemus would try to hide himself as often as he saw anyone coming. After he took part in public affairs, he was so nervous that, when offering the frankincense, he would actually miss the censer. And once, when Crates stood about him and attacked him for meddling in politics, he ordered certain men to have Crates locked up. But Crates none the less watched him as he went by and, standing on tiptoe, called him a pocket Agamemnon and Hegesipolis.He was also in a way rather superstitious. At all events once, when he was at an inn with Asclepiades and had inadvertently eaten some meat which had been thrown away, he turned sick and pale when he learnt the fact, until Asclepiades rebuked him, saying that it was not the meat which disturbed him but merely his suspicion of it. In all other respects he was magimous and liberal. In his habit of body, even in old age, he was as firm and sunburnt in appearance as any athlete, being stout and always in the pink of condition; in stature he was well-proportioned, as may be seen from the statuette in the ancient Stadium at Eretria. For it represents him, intentionally no doubt, almost naked, and displays the greater part of his body.He was fond of entertaining and used to collect numerous parties about him because Eretria was unhealthy; amongst these there would be parties of poets and musicians. He welcomed Aratus also and Lycophron the tragic poet, and Antagoras of Rhodes, but, above all, he applied himself to the study of Homer and, next, the Lyric poets; then to Sophocles, and also to Achaeus, to whom he assigned the second place as a writer of satiric dramas, giving Aeschylus the first. Hence he quoted against his political opponents the following lines:Ere long the swift is overtaken by the feeble,And the eagle by the tortoise,which are from the Omphale, a satiric drama of Achaeus. Therefore it is a mistake to say that he had read nothing except the Medea of Euripides, which some have asserted to be the work of Neophron of Sicyon.He despised the teachers of the school of Plato and Xenocrates as well as the Cyrenaic philosopher Paraebates. He had a great admiration for Stilpo; and on one occasion, when he was questioned about him, he made no other answer than that he was a gentleman. Menedemus was difficult to see through, and in making a bargain it was difficult to get the better of him. He would twist and turn in every direction, and he excelled in inventing objections. He was a great controversialist, according to Antisthenes in his Successions of Philosophers. In particular he was fond of using the following argument: Is the one of two things different from the other? Yes. And is conferring benefits different from the good? Yes. Then to confer benefits is not good.It is said that he disallowed negative propositions, converting them into affirmatives, and of these he admitted simple propositions only, rejecting those which are not simple, I mean hypothetical and complex propositions. Heraclides declares that, although in his doctrines he was a Platonist, yet he made sport of dialectic. So that, when Alexinus once inquired if he had left off beating his father, his answer was, Why, I was not beating him and have not left off; and upon Alexinus insisting that he ought to have cleared up the ambiguity by a plain Yes or No, It would be absurd, he said, for me to conform to your rules when I can stop you on the threshold. And when Bion persistently ran down the soothsayers, Menedemus said he was slaying the slain.On hearing some one say that the greatest good was to get all you want, he rejoined, To want the right things is a far greater good. Antigonus of Carystus asserts that he never wrote or composed anything, and so never held firmly by any doctrine. He adds that in discussing questions he was so pugnacious that he would only retire after he had been badly mauled. And yet, though he was so violent in debate, he was as mild as possible in his conduct. For instance, though he made sport of Alexinus and bantered him cruelly, he was nevertheless very kind to him, for, when his wife was afraid that on her journey she might be set upon and robbed, he gave her an escort from Delphi to Chalcis.He was a very warm friend, as is shown by his affection for Asclepiades, which was hardly inferior to the devotion shown by Pylades. But, Asclepiades being the elder, it was said that he was the playwright and Menedemus the actor. They say that once, when Archipolis had given them a cheque for half a talent, they stickled so long over the point as to whose claim came second that neither of them got the money. It is said that they married a mother and her daughter; Asclepiades married the daughter and Menedemus the mother. But after the death of his own wife, Asclepiades took the wife of Menedemus; and afterwards the latter, when he became head of the state, married a rich woman as his second wife. Nevertheless, as they kept one household, Menedemus entrusted his former wife with the care of his establishment.However, Asclepiades died first at a great age at Eretria, having lived with Menedemus economically, though they had ample means. Some time afterwards a favourite of Asclepiades, having come to a party and being refused admittance by the pupils, Menedemus ordered them to admit him, saying that even now, when under the earth, Asclepiades opened the door for him. It was Hipponicus the Macedonian and Agetor of Lamia who were their chief supporters; the one gave each of the two thirty minae, while Hipponicus furnished Menedemus with two thousand drachmae with which to portion his daughters. There were three of them according to Heraclides, his children by a wife who was a native of Oropus.He used to give his parties in this fashion: he would breakfast beforehand with two or three friends and stay until it was late in the day. And in the next place some one would summon the guests who had arrived and who had themselves already dined, so that, if anyone came too soon, he would walk up and down and inquire from those who came out of the house what was on the table and what oclock it was. If then it was only vegetables or salt fish, they would depart; but if there was meat, they would enter the house. In the summer time a rush mat was put upon each couch, in winter time a sheepskin. The guest brought his own cushion. The loving-cup which was passed round was no larger than a pint cup. The dessert consisted of lupins or beans, sometimes of ripe fruit such as pears, pomegranates, a kind of pulse, or even dried figs.All of these facts are mentioned by Lycophron in his satiric drama entitled Menedemus, which was composed as a tribute to him. Here is a specimen of it:And after a temperate feast the modest cup was passed round with discretion, and their dessert was temperate discourse for such as cared to listen.At first he was despised, being called a cynic and a humbug by the Eretrians. But afterwards he was greatly admired, so much so that they entrusted him with the government of the state. He was sent as envoy to Ptolemy and to Lysimachus, being honoured wherever he went. He was, moreover, envoy to Demetrius, and he caused the yearly tribute of two hundred talents which the city used to pay Demetrius to be reduced by fifty talents. And when he was accused to Demetrius of intriguing to hand over the city to Ptolemy, he defended himself in a letter which commences thus:Menedemus to King Demetrius, greeting. I hear that a report has reached you concerning me. There is a tradition that one Aeschylus who belonged to the opposite party had made these charges against him. He seems to have behaved with the utmost dignity in the embassy to Demetrius on the subject of Oropus, as Euphantus relates in his Histories. Antigonus too was much attached to him and used to proclaim himself his pupil. And when he vanquished the barbarians near the town of Lysimachia, Menedemus moved a decree in his honour in simple terms and free from flattery, beginning thus:On the motion of the generals and the councillors – Whereas King Antigonus is returning to his own country after vanquishing the barbarians in battle, and whereas in all his undertakings he prospers according to his will, the senate and the people have decreed . .On these grounds, then, and from his friendship for him in other matters, he was suspected of betraying the city to Antigonus, and, being denounced by Aristodemus, withdrew from Eretria and stayed awhile in Oropus in the sanctuary of Amphiaraus. And, because some golden goblets went missing, he was ordered to depart by a general vote of the Boeotians, as is stated by Hermippus; and thereupon in despair, after a secret visit to his native city, he took with him his wife and daughters and came to the court of Antigonus, where he died of a broken heart.Heraclides tells quite another story, that he was made councillor of the Eretrians and more than once saved the city from a tyranny by calling in Demetrius – so then he would not be likely to betray the city to Antigonus, but was made the victim of a false charge; that he betook himself to Antigonus and was anxious to regain freedom for his country; that, as Antigonus would not give way, in despair he put an end to his life by abstaining from food for seven days. The account of Antigonus of Carystus is similar. With Persaeus alone he carried on open warfare, for it was thought that, when Antigonus was willing for Menedemuss sake to restore to the Eretrians their democracy, Persaeus prevented him.Hence on one occasion over the wine Menedemus refuted Persaeus in argument and said, amongst other things, Such he is as a philosopher but, as a man, the worst of all that are alive or to be born hereafter.According to the statement of Heraclides he died in his seventy-fourth year. I have written the following epigram upon him:I heard of your fate, Menedemus, how, of your own free will, you expired by starving yourself for seven days, a deed right worthy of an Eretrian, but unworthy of a man; but despair was your leader and urged you on.These then are the disciples of Socrates or their immediate successors. We must now pass to Plato, the founder of the Academy, and his successors, so far as they were men of reputation."
^8.2 From Samos he went, it is said, to Lesbos with an introduction to Pherecydes from his uncle Zoilus. He had three silver flagons made and took them as presents to each of the priests of Egypt. He had brothers, of whom Eunomus was the elder and Tyrrhenus the second; he also had a slave, Zamolxis, who is worshipped, so says Herodotus, by the Getans, as Cronos. He was a pupil, as already stated, of Pherecydes of Syros, after whose death he went to Samos to be the pupil of Hermodamas, Creophyluss descendant, a man already advanced in years. While still young, so eager was he for knowledge, he left his own country and had himself initiated into all the mysteries and rites not only of Greece but also of foreign countries.", ^8.3 Now he was in Egypt when Polycrates sent him a letter of introduction to Amasis; he learnt the Egyptian language, so we learn from Antiphon in his book On Men of Outstanding Merit, and he also journeyed among the Chaldaeans and Magi. Then while in Crete he went down into the cave of Ida with Epimenides; he also entered the Egyptian sanctuaries, and was told their secret lore concerning the gods. After that he returned to Samos to find his country under the tyranny of Polycrates; so he sailed away to Croton in Italy, and there he laid down a constitution for the Italian Greeks, and he and his followers were held in great estimation; for, being nearly three hundred in number, so well did they govern the state that its constitution was in effect a true aristocracy (government by the best). "
^8.10 He divides mans life into four quarters thus: Twenty years a boy, twenty years a youth, twenty years a young man, twenty years an old man; and these four periods correspond to the four seasons, the boy to spring, the youth to summer, the young man to autumn, and the old man to winter, meaning by youth one not yet grown up and by a young man a man of mature age. According to Timaeus, he was the first to say, Friends have all things in common and Friendship is equality; indeed, his disciples did put all their possessions into one common stock. For five whole years they had to keep silence, merely listening to his discourses without seeing him, until they passed an examination, and thenceforward they were admitted to his house and allowed to see him. They would never use coffins of cypress, because the sceptre of Zeus was made from it, so we are informed by Hermippus in his second book On Pythagoras.", "

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^1.9 He next proceeds to recommend, that in adopting opinions we should follow reason and a rational guide, since he who assents to opinions without following this course is very liable to be deceived. And he compares inconsiderate believers to Metragyrt, and soothsayers, and Mithr, and Sabbadians, and to anything else that one may fall in with, and to the phantoms of Hecate, or any other demon or demons. For as among such persons are frequently to be found wicked men, who, taking advantage of the ignorance of those who are easily deceived, lead them away whither they will, so also, he says, is the case among Christians. And he asserts that certain persons who do not wish either to give or receive a reason for their belief, keep repeating, Do not examine, but believe! and, Your faith will save you! And he alleges that such also say, The wisdom of this life is bad, but that foolishness is a good thing! To which we have to answer, that if it were possible for all to leave the business of life, and devote themselves to philosophy, no other method ought to be adopted by any one, but this alone. For in the Christian system also it will be found that there is, not to speak at all arrogantly, at least as much of investigation into articles of belief, and of explanation of dark sayings, occurring in the prophetical writings, and of the parables in the Gospels, and of countless other things, which either were narrated or enacted with a symbolic signification, (as is the case with other systems). But since the course alluded to is impossible, partly on account of the necessities of life, partly on account of the weakness of men, as only a very few individuals devote themselves earnestly to study, what better method could be devised with a view of assisting the multitude, than that which was delivered by Jesus to the heathen? And let us inquire, with respect to the great multitude of believers, who have washed away the mire of wickedness in which they formerly wallowed, whether it were better for them to believe without a reason, and (so) to have become reformed and improved in their habits, through the belief that men are chastised for sins, and honoured for good works or not to have allowed themselves to be converted on the strength of mere faith, but (to have waited) until they could give themselves to a thorough examination of the (necessary) reasons. For it is manifest that, (on such a plan), all men, with very few exceptions, would not obtain this (amelioration of conduct) which they have obtained through a simple faith, but would continue to remain in the practice of a wicked life. Now, whatever other evidence can be furnished of the fact, that it was not without divine intervention that the philanthropic scheme of Christianity was introduced among men, this also must be added. For a pious man will not believe that even a physician of the body, who restores the sick to better health, could take up his abode in any city or country without divine permission, since no good happens to men without the help of God. And if he who has cured the bodies of many, or restored them to better health, does not effect his cures without the help of God, how much more He who has healed the souls of many, and has turned them (to virtue), and improved their nature, and attached them to God who is over all things, and taught them to refer every action to His good pleasure, and to shun all that is displeasing to Him, even to the least of their words or deeds, or even of the thoughts of their hearts? "
^1.12 In the next place, when Celsus says in express words, If they would answer me, not as if I were asking for information, for I am acquainted with all their opinions, but because I take an equal interest in them all, it would be well. And if they will not, but will keep reiterating, as they generally do, Do not investigate, etc. they must, he continues, explain to me at least of what nature these things are of which they speak, and whence they are derived, etc. Now, with regard to his statement that he is acquainted with all our doctrines, we have to say that this is a boastful and daring assertion; for if he had read the prophets in particular, which are full of acknowledged difficulties, and of declarations that are obscure to the multitude, and if he had perused the parables of the Gospels, and the other writings of the law and of the Jewish history, and the utterances of the apostles, and had read them candidly, with a desire to enter into their meaning, he would not have expressed himself with such boldness, nor said that he was acquainted with all their doctrines. Even we ourselves, who have devoted much study to these writings, would not say that we were acquainted with everything, for we have a regard for truth. Not one of us will assert, I know all the doctrines of Epicurus, or will be confident that he knows all those of Plato, in the knowledge of the fact that so many differences of opinion exist among the expositors of these systems. For who is so daring as to say that he knows all the opinions of the Stoics or of the Peripatetics? Unless, indeed, it should be the case that he has heard this boast, I know them all, from some ignorant and senseless individuals, who do not perceive their own ignorance, and should thus imagine, from having had such persons as his teachers, that he was acquainted with them all. Such an one appears to me to act very much as a person would do who had visited Egypt (where the Egyptian savans, learned in their countrys literature, are greatly given to philosophizing about those things which are regarded among them as divine, but where the vulgar, hearing certain myths, the reasons of which they do not understand, are greatly elated because of their fancied knowledge), and who should imagine that he is acquainted with the whole circle of Egyptian knowledge, after having been a disciple of the ignorant alone, and without having associated with any of the priests, or having learned the mysteries of the Egyptians from any other source. And what I have said regarding the learned and ignorant among the Egyptians, I might have said also of the Persians; among whom there are mysteries, conducted on rational principles by the learned among them, but understood in a symbolic sense by the more superficial of the multitude. And the same remark applies to the Syrians, and Indians, and to all those who have a literature and a mythology.", "
^3.59 Immediately after this, Celsus, perceiving that he has slandered us with too great bitterness, as if by way of defense expresses himself as follows: That I bring no heavier charge than what the truth compels me, any one may see from the following remarks. Those who invite to participation in other mysteries, make proclamation as follows: Every one who has clean hands, and a prudent tongue; others again thus: He who is pure from all pollution, and whose soul is conscious of no evil, and who has lived well and justly. Such is the proclamation made by those who promise purification from sins. But let us hear what kind of persons these Christians invite. Every one, they say, who is a sinner, who is devoid of understanding, who is a child, and, to speak generally, whoever is unfortunate, him will the kingdom of God receive. Do you not call him a sinner, then, who is unjust, and a thief, and a housebreaker, and a poisoner, and a committer of sacrilege, and a robber of the dead? What others would a man invite if he were issuing a proclamation for an assembly of robbers? Now, in answer to such statements, we say that it is not the same thing to invite those who are sick in soul to be cured, and those who are in health to the knowledge and study of divine things. We, however, keeping both these things in view, at first invite all men to be healed, and exhort those who are sinners to come to the consideration of the doctrines which teach men not to sin, and those who are devoid of understanding to those which beget wisdom, and those who are children to rise in their thoughts to manhood, and those who are simply unfortunate to good fortune, or - which is the more appropriate term to use - to blessedness. And when those who have been turned towards virtue have made progress, and have shown that they have been purified by the word, and have led as far as they can a better life, then and not before do we invite them to participation in our mysteries. For we speak wisdom among them that are perfect.", ^3.60 And as we teach, moreover, that wisdom will not enter into the soul of a base man, nor dwell in a body that is involved in sin, Wisdom 1:4 we say, Whoever has clean hands, and therefore lifts up holy hands to God, and by reason of being occupied with elevated and heavenly things, can say, The lifting up of my hands is as the evening sacrifice, let him come to us; and whoever has a wise tongue through meditating on the law of the Lord day and night, and by reason of habit has his senses exercised to discern between good and evil, let him have no reluctance in coming to the strong and rational sustece which is adapted to those who are athletes in piety and every virtue. And since the grace of God is with all those who love with a pure affection the teacher of the doctrines of immortality, whoever is pure not only from all defilement, but from what are regarded as lesser transgressions, let him be boldly initiated in the mysteries of Jesus, which properly are made known only to the holy and the pure. The initiated of Celsus accordingly says, Let him whose soul is conscious of no evil come. But he who acts as initiator, according to the precepts of Jesus, will say to those who have been purified in heart, He whose soul has, for a long time, been conscious of no evil, and especially since he yielded himself to the healing of the word, let such an one hear the doctrines which were spoken in private by Jesus to His genuine disciples. Therefore in the comparison which he institutes between the procedure of the initiators into the Grecian mysteries, and the teachers of the doctrine of Jesus, he does not know the difference between inviting the wicked to be healed, and initiating those already purified into the sacred mysteries! ^3.61 Not to participation in mysteries, then, and to fellowship in the wisdom hidden in a mystery, which God ordained before the world to the glory of His saints, do we invite the wicked man, and the thief, and the housebreaker, and the poisoner, and the committer of sacrilege, and the plunderer of the dead, and all those others whom Celsus may enumerate in his exaggerating style, but such as these we invite to be healed. For there are in the divinity of the word some helps towards the cure of those who are sick, respecting which the word says, They that be whole need not a physician, but they that are sick; others, again, which to the pure in soul and body exhibit the revelation of the mystery, which was kept secret since the world began, but now is made manifest by the Scriptures of the prophets, and by the appearing of our Lord Jesus Christ, which appearing is manifested to each one of those who are perfect, and which enlightens the reason in the true knowledge of things. But as he exaggerates the charges against us, adding, after his list of those vile individuals whom he has mentioned, this remark, What other persons would a robber summon to himself by proclamation? we answer such a question by saying that a robber summons around him individuals of such a character, in order to make use of their villainy against the men whom they desire to slay and plunder. A Christian, on the other hand, even though he invite those whom the robber invites, invites them to a very different vocation, viz. to bind up these wounds by His word, and to apply to the soul, festering amid evils, the drugs obtained from the word, and which are analogous to the wine and oil, and plasters, and other healing appliances which belong to the art of medicine.
^4.10 In the next place, Celsus, as is his custom, having neither proved nor established anything, proceeds to say, as if we talked of God in a manner that was neither holy nor pious, that it is perfectly manifest that they babble about God in a way that is neither holy nor reverential; and he imagines that we do these things to excite the astonishment of the ignorant, and that we do not speak the truth regarding the necessity of punishments for those who have sinned. And accordingly he likens us to those who in the Bacchic mysteries introduce phantoms and objects of terror. With respect to the mysteries of Bacchus, whether there is any trustworthy account of them, or none that is such, let the Greeks tell, and let Celsus and his boon-companions listen. But we defend our own procedure, when we say that our object is to reform the human race, either by the threats of punishments which we are persuaded are necessary for the whole world, and which perhaps are not without use to those who are to endure them; or by the promises made to those who have lived virtuous lives, and in which are contained the statements regarding the blessed termination which is to be found in the kingdom of God, reserved for those who are worthy of becoming His subjects. "
^6.22 After this, Celsus, desiring to exhibit his learning in his treatise against us, quotes also certain Persian mysteries, where he says: These things are obscurely hinted at in the accounts of the Persians, and especially in the mysteries of Mithras, which are celebrated among them. For in the latter there is a representation of the two heavenly revolutions - of the movement, viz. of the fixed stars, and of that which take place among the planets, and of the passage of the soul through these. The representation is of the following nature: There is a ladder with lofty gates, and on the top of it an eighth gate. The first gate consists of lead, the second of tin, the third of copper, the fourth of iron, the fifth of a mixture of metals, the sixth of silver, and the seventh of gold. The first gate they assign to Saturn, indicating by the lead the slowness of this star; the second to Venus, comparing her to the splendour and softness of tin; the third to Jupiter, being firm and solid; the fourth to Mercury, for both Mercury and iron are fit to endure all things, and are money-making and laborious; the fifth to Mars, because, being composed of a mixture of metals, it is varied and unequal; the sixth, of silver, to the Moon; the seventh, of gold, to the Sun - thus imitating the different colors of the two latter. He next proceeds to examine the reason of the stars being arranged in this order, which is symbolized by the names of the rest of matter. Musical reasons, moreover, are added or quoted by the Persian theology; and to these, again, he strives to add a second explanation, connected also with musical considerations. But it seems to me, that to quote the language of Celsus upon these matters would be absurd, and similar to what he himself has done, when, in his accusations against Christians and Jews, he quoted, most inappropriately, not only the words of Plato; but, dissatisfied even with these, he adduced in addition the mysteries of the Persian Mithras, and the explanation of them. Now, whatever be the case with regard to these - whether the Persians and those who conduct the mysteries of Mithras give false or true accounts regarding them - why did he select these for quotation, rather than some of the other mysteries, with the explanation of them? For the mysteries of Mithras do not appear to be more famous among the Greeks than those of Eleusis, or than those in Ægina, where individuals are initiated in the rites of Hecate. But if he must introduce barbarian mysteries with their explanation, why not rather those of the Egyptians, which are highly regarded by many, or those of the Cappadocians regarding the Comanian Diana, or those of the Thracians, or even those of the Romans themselves, who initiate the noblest members of their senate? But if he deemed it inappropriate to institute a comparison with any of these, because they furnished no aid in the way of accusing Jews or Christians, why did it not also appear to him inappropriate to adduce the instance of the mysteries of Mithras?"

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⁶ This world, then, is sacred and pleasant to souls wno nave now proceeded into nature, and to natal daemons, though it is essentially dark and obscure; from which some have suspected that souls also are of an obscure nature and essentially consist of air. Hence a cavern, which is both pleasant and dark, will be appropriately consecrated to souls on the earth, conformably to its similitude to the world, in which, as in the greatest of all temples, souls reside. To the nymphs likewise, who preside over waters, a cavern, in which there are perpetually flowing streams, is adapted. Let, therefore, this present cavern be consecrated to souls, and among the more partial powers, to nymphs that preside over streams and fountains, and who, on this account, are called fontal and naiades. Waat, therefore, are the different symbols, some of which are adapted to souls, but others to the aquatic powers, in order that we may apprehend that this cavern is consecrated in common to |19 both? Let the stony bowls, then, and the amphorae be symbols of the aquatic nymphs. For these are, indeed, the symbols of Bacchus, but their composition is fictile, i.e. consists of baked earth, and these are friendly to the vine, the gift of God; since the fruit of the vine is brought to a proper maturity by the celestial fire of the sun. But the stony bowls and amphorae are in the most eminent degree adapted to the nymphs who preside over the water that flows from rocks. And to souls that descend into generation and are occupied in corporeal energies, what symbol can be more appropriate than those instruments pertaining to weaving? Hence, also, the poet ventures to say, "that on these, the nymphs weave purple webs, admirable to the view." For the formation of the flesh is on and about the bones, which in the bodies of animals resemble stones. Hence these instruments of weaving consist of stone, and not of any other matter. But the purple webs will evidently be the flesh which is woven from the blood. For purple woollen garments are tinged from blood. and wool is dyed from animal juice. The generation of flesh, also, is through and from blood. Add, too, that |20 the body is a garment with which the soul is invested, a thing wonderful to the sight, whether this refers to the composition of the soul, or contributes to the colligation of the soul (to the whole of a visible essence). Thus, also, Proserpine, who is the inspective guardian of everything produced from seed, is represented by Orpheus as weaving a web (note 7), and the heavens are called by the ancients a veil, in consequence of being,as it were, the vestment of the celestial Gods. ⁷ Why, therefore, are the amphorae said not to be filled with water, but with honeycombs? For in these, Homer says, the bees deposit their honey, which signifies to deposit aliment. And honey is the nutriment of bees. Theologists also have made honey subservient to many and different symbols because it consists of many powers; since it is both cathartic and preservative. Hence, through honey, bodies are preserved from putrefaction, and inveterate ulcers are purified. Farther still, it is also sweet to the taste, and is collected by bees, who are ox-begotten from flowers. When, therefore, those who are initiated in the Leontic sacred rites, pour honey instead of water on their hands; they are ordered |21 (by the initiator) to have their hands pure from everything productive of molestation, and from everything noxious and detestable. Other initiators {into the same mysteries) employ fire, which is of a cathartic nature, as an appropriate punncation. And they likewise purify the tongue from all defilement of evil with honey. But the Persians, when they offer honey to the guardian of fruits, consider it as the symbol of a preserving and defending power. Hence some persons have thought that the nectar and ambrosia (note 8), which the poet pours into the nostrils of the dead, for the purpose of preventing putrefaction, is honey; since honey is the food of the Gods. On this account also, the same poet somewhere calls nectar golden; for such is the colour of honey (viz. it is a deep yellow). But whether or not honey is to be taken for nectar, we shall elsewhere more accurately examine. In Orpheus, likewise, Saturn is ensnared by Jupiter through honey. For Saturn, being filled with honey, is intoxicated, his senses are darkened, as if from the effects of wine, and he sleeps; just as Porus, in the banquet of Plato, is filled with nectar; for wine was not (says he) yet known. The |22 Goddess Night, too, in Orpheus, advises Jupiter to make use of honey as an artifice. For she says to him:— "When stretchd beneath the lofty oaks you view Saturn, with honey by the bees producd Sunk in ebriety (note 9), fast bind the God." This therefore, takes place, and Saturn being bound is emasculated in the same manner as Heaven; the theologist obscurely signifying by this that divine natures become through pleasure bound, and drawn down into the realms of generation; and also that, when dissolved in pleasure they emit certain seminal powers. Hence Saturn emasculates Heaven, when descending to earth through a desire of generation (note 10). But the sweetness of honey signifies, with theologists, the same thing as the pleasure arising from generation, by which Saturn, being ensnared, was castrated. For Saturn, and his sphere, are the first of the orbs that move contrary to the course of Coelum or the heavens. Certain powers, however, descend both from Heaven (or the inerratic sphere) and the planets. But Saturn receives the powers of Heaven and Jupiter the powers of Saturn. Since, therefore, honey is assumed in |23 purgations, and as an antidote to putrefaction, and is indicative of the pleasure which draws souls downward to generation; it is a symbol well adapted to aquatic Nymphs, on account of the unputrescent nature of the waters over which they preside, their purifying power, and their co-operation with generation. For water co-operates in the work of generation. On this account the bees are said, by the poet, to deposit their honey in bowls and amphorae; the bowls being a symbol of fountains, and therefore a bowl is placed near to Mithra, instead of a fountain; but the amphorae are symbols of the vessels with which we draw water from fountains. And fountains and streams are adapted to aquatic Nymphs, and still more so to the Nymphs that are souls, which the ancient peculiarly called bees, as the efficient causes of sweetness. Hence Sophocles does not speak unappropriately when he says of souls:— "In swarms while wandering, from the dead, A humming sound is heard.",
¹⁵ One particular, however, remains to be explained, and that is the symbol of the olive planted at the top of the cavern, since Homer appears to indicate something very admirable by giving it such a position. For he does not merely say that an olive grows in this place, but that it flourishes on the summit of the cavern. "High at the head a branching olive grows, Beneath, a gloomy grotto s cool recess.." But the growth of the olive in such a situation is not fortuitous, as some one may suspect, but contains the enigma of the cavern. For |37 since the world was not produced rashly and casually, but is the work of divine wisdom and an intellectual nature; hence an olive, the symbol of this wisdom flourishes near the present cavern, which is an image of the world. For the olive is the plant of Minerva, and Minerva is wisdom. But this Goddess being produced from the head of Jupiter, the theologist has discovered an appropriate place for the olive by consecrating it at the summit of the port; signifying by this that the universe is not the effect of a casual event and the work of irrational fortune, but that it is the offspring of an intellectual nature and divine wisdom, which is separated indeed from it (by a difference of essence), but yet is near to it, through being established on the summit of the whole port (i.e. from the dignity and excellence of its nature governing the whole with consummate wisdom). Since, however, an olive is ever-flourishing, it possesses a certain peculiarity in the highest degree adapted to the revolutions of souls in the world, for to such souls this cave (as we have said) is sacred. For in summer the white leaves of the olive tend upwards, but in winter the whiter leaves are bent downward. On |38 this account also in prayers and supplications, men extend the branches of an olive, ominating from this that they shall exchange the sorrowful darkness of danger for the fair light of security and peace. The olive, therefore being naturally ever-flourishing, bears fruit which is the auxiliary of labour (by being its reward, it is sacred to Minerva; supplies the victors in athletic labours with crowns and affords a friendly branch to the suppliant petitioner. Thus, too, the world is governed by an intellectual nature, and is conducted by a wisdom eternal and ever-flourishing; by which the rewards of victory are conferred on the conquerors in the athletic race of life, as the reward of severe toil and patient perseverance. And the Demiurgus who connects and contains the world (in ineffable comprehensions) invigorates miserable and suppliant souls. ¹⁶ In this cave, therefore, says Homer, all external possessions must be deposited. Here, naked, and assuming a suppliant habit, afflicted in body, casting aside everything superfluous, and being averse to the energies of sense, it is requisite to sit at the foot of the olive and consult with Minerva by what |39 means we may most effectually destroy that hostile rout of passions which insidiously lurk in the secret recesses of the soul. Indeed, as it appears to me, it was not without reason that Numenius and his followers thought the person of Ulysses in the Odyssey represented to us a man who passes in a reguIar manner over the dark and stormy sea of generation, and thus at length arrives at that region where tempests and seas are unknown, and finds a nation "Who neer knew salt, or heard the billows roar.",

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" ⁹ Demetrius of Phalerum, the president of the kings library, received vast sums of money, for the purpose of collecting together, as far as he possibly could, all the books in the world. By means of purchase and transcription, he carried out, to the best of his ability, the purpose of the king. On one occasion when I was present he was asked, How many thousand books are there in the library?", " ¹⁰ and he replied, More than two hundred thousand, O king, and I shall make endeavour in the immediate future to gather together the remainder also, so that the total of five hundred thousand may be reached. I am told that the laws of the Jews are worth transcribing and deserve a place in"

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