part I would rather trust the traditions of cities than those too clever

people, whose puny souls are keen‐sighted enough, but never do they see aught that is sound.)

Ὕπὲρ δὲ ὧν εἰπεῖν ἐπῆλθέ μοι παρ᾽ αὐτὸν ἄρτι τὸν τῆς ἁγιστείας καιρόν, ἀκούω μὲν ἔγωγε καὶ Πορφυρίῳ τινὰ πεφιλοσοφῆσθαι περὶ αὐτῶν, οὐ μὴν οἶδά γε, οὐ γὰρ ἐνέτυχον, εἰ καὶ συνενεχθῆναί που συμβαίη τῷ λόγῳ. τὸν Γάλλον δὲ ἐγὼ τουτονὶ καὶ τὸν Ἄττιν αὐτὸς οἴκοθεν ἐπινοῶ τοῦ γονίμου καὶ δημιουργικοῦ νοῦ τὴν ἄχρι τῆς ἐσχάτης ὕλης ἅπαντα γεννῶσαν οὐσίαν εἶναι, ἔχουσάν τε ἐν ἑαυτῇ πάντας τοὺς λόγους καὶ τὰς αἰτίας τῶν ἐνύλων εἰδῶν· [D] οὐ γὰρ δὴ πάντων ἐν πᾶσι τὰ εἴδη, οὐδὲ ἐν τοῖς ἀνωτάτω καὶ πρώτοις αἰτίοις τὰ τῶν ἐσχάτων καὶ τελευταίων, μεθ᾽ ἃ οὐδέν ἐστιν ἣ τὸ τῆς στερῆσεως ὄνομα μετὰ ἀμυδρᾶς ἐπινοίας. οὐσῶν δὴ πολλῶν οὐσιῶν καὶ πολλῶν πάνυ δημιουργῶν τοῦ τρίτου δημιουργοῦ, ὃς τῶν ἐνύλων εἰδῶν τοὺς λόγους ἐξῃρημένους ἔχει καὶ συνεχεῖς τὰς αἰτίας, ἡ τελευταία καὶ μέχρι γῆς ὑπὸ περιουσίας τοῦ γονίμου [162] διὰ τῆς ἄνωθεν παρὰ τῶν ἄστρων καθήκουσα φύσις ὁ ζητούμενός ἐστιν Ἀττις. ἴσως δὲ ὑπὲρ οὗ λέγω χρὴ διαλαβεῖν σαφέστερον. εἶναί τι λέγομεν ὕλην, ἀλλὰ καὶ ἔνυλον εἶδος. ἀλλὰ τούτων εἰ μή τις αἰτία προτέτακται, λανθάνοιμεν ἂν ἑαυτοὺς εἰσάγοντες τὴν Ἐπικούρειον δόξαν. ἀρχαῖν γὰρ δυοῖν εἰ μηδέν ἐστι πρεσβύτερον, αὐτόματός τις αὐτὰς φορὰ καὶ τύχη συνεκλήρωσεν. ἀλλ᾽ ὁρῶμεν, φησὶ Περιπατητικός [B] τις ἀγχίνους ὥσπερ ὁ Ξέναρχος, τούτων αἴτιον ὂν τὸ πέμπτον καὶ κυκλικὸν σῶμα. γελοῖος δὲ καὶ Ἀριστοτέλης ὑπὲρ τούτων ζητῶν τε καὶ πολυπραγμονῶν, ὁμοίως δὲ καὶ Θεόφραστος· ἠγνόησε γοῦν τὴν ἑαυτοῦ φωνήν. ὥσπερ γὰρ εἰς τὴν ἀσώματον οὐσίαν ἐλθὼν καὶ νοητὴν ἔστη μὴ πολυπραγμονῶν τὴν αἰτίαν, ἀλλὰ φὰς οὕτω ταῦτα πεφυκέναι· χρῆν δὲ δήπουθεν καὶ ἐπὶ τοῦ πέμπτου σώματος τὸ πεφυκέναι ταῦτῃ λαμβάνοντα μηκέτι ζητεῖν τὰς αἰτίας, ἵστασθαι δὲ ἐπὶ αὐτῶν καὶ μὴ πρὸς τὸ νοητὸν ἐκπίπτειν ὂν μὲν οὐδὲν [C] φύσει καθ᾽ ἑαυτό, ἔχον δὲ ἄλλως κενὴν ὑπόνοιαν. τοιαῦτα γὰρ ἐγὼ μέμνημαι τοῦ Ξενάρχου λέγοντος ἀκηκοώς. εἰ μὲν οὖν ὀρθῶς ἢ μὴ ταῦτα ἐκεῖνος ἔφη, τοῖς ἄγαν ἐφείσθω Περιπατητικοῖς ὀνυχίζειν, ὅτι δὲ οὐ προσηνῶς ἐμοὶ παντί που δῆλον, ὅπου γε καὶ τὰς Ἀριστοτελικὰς ὑποθέσεις ἐνδεεστέρως ἔχειν ὑπολαμβάνω, εἰ μή τις αὐτὰς ἐς ταὐτὸ τοῖς Πλάτωνος ἄγοι, [D] μᾶλλον δὲ καὶ ταῦτα ταῖς ἐκ θεῶν δεδομέναις προφητείαις.

(I am told that on this same subject of which I am impelled to speak at the very season of these sacred rites, Porphyry too has written a philosophic treatise. But since I have never met with it I do not know whether at any point it may chance to agree with my discourse. But him whom I call Gallus or Attis I discern of my own knowledge to be the substance of generative and creative Mind which engenders all things down to the lowest plane of matter,(806) and comprehends in itself all the concepts and causes of the forms that are embodied in matter. For truly the forms of all things are not in all things, and in the highest and first causes we do not find the forms of the lowest and last, after which there is nothing save privation(807) coupled with a dim idea. Now there are many substances and very many creative gods, but the nature of the third creator,(808) who contains in himself the separate concepts of the forms that are embodied in matter and also the connected chain of causes, I mean that nature which is last in order, and through its superabundance of generative power descends even unto our earth through the upper region from the stars,—this is he whom we seek, even Attis. But perhaps I ought to distinguish more clearly what I mean. We assert that matter exists and also form embodied in matter. But if no cause be assigned prior to these two, we should be introducing, unconsciously, the Epicurean doctrine. For if there be nothing of higher order than these two principles, then a spontaneous motion and chance brought them together. “But,” says some acute Peripatetic like Xenarchus, “we see that the cause of these is the fifth or cyclic substance. Aristotle is absurd when he investigates and discusses these matters, and Theophrastus likewise. At any rate he overlooked the implications of a well‐known utterance of his. For just as when he came to incorporeal and intelligible substance he stopped short and did not inquire into its cause, and merely asserted that this is what it is by nature; surely in the case of the fifth substance also he ought to have assumed that its nature is to be thus; and he ought not to have gone on to search for causes, but should have stopped at these, and not fallen back on the intelligible, which has no independent existence by itself, and in any case represents a bare supposition.” This is the sort of thing that Xenarchus says, as I remember to have heard. Now whether what he says is correct or not, let us leave to the extreme Peripatetics to refine upon. But that his view is not agreeable to me is, I think, clear to everyone. For I hold that the theories of Aristotle himself are incomplete unless they are brought into harmony with those of Plato(809); or rather we must make these also agree with the oracles that have been vouchsafed to us by the gods.)

Ἐκεῖνο δὲ ἴσως ἄξιον πυθέσθαι, πῶς τὸ κυκλικὸν σῶμα δύναται τὰς ἀσωμάτους ἔχειν αἰτίας τῶν ἐνύλων εἰδῶν. ὅτι μὲν γὰρ δίχα τούτων ὑποστῆναι τὴν γένεσιν οὐκ ἐνδέχεται, πρόδηλόν ἐστί που καὶ σαφές. τοῦ χάριν γάρ ἐστι τοσαῦτα τὰ γιγνόμενα; πόθεν δὲ ἄρρεν καὶ θῆλυ; πόθεν δὲ ἡ κατὰ γένος τῶν ὄντων ἐν ὡρισμένοις εἴδεσι διαφορά, [163] εἰ μή τινες εἶεν προϋπάρχοντες καὶ προϋφεστῶτες(810) λόγοι αἰτίαι τε ἐν παραδείγματος λόγῳ προϋφεστῶσαι; πρὸς ἃς εἴπερ ἀμβλυώττομεν, ἔτι καθαιρώμεθα τὰ ὄμματα τῆς ψυχῆς. κάθαρσις δὲ ὀρθὴ στραφῆναι πρὸς ἑαυτὸν καὶ κατανοῆσαι, πῶς μὲν ἡ ψυχὴ καὶ ὁ ἔνυλος νοῦς ὥσπερ ἐκμαγεῖόν τι τῶν ἐνύλων εἰδῶν καὶ εἰκών ἐστιν. ἓν γὰρ οὐδέν ἐστι τῶν σωμάτων ἢ τῶν [B] περὶ τὰ σώματα γινομένων τε καὶ θεωρουμένων ἀσωμάτων, οὗ τὴν φαντασίαν ὁ νοῦς οὐ δύναται λαβεῖν ἀσωμάτως, ὅπερ οὔποτ᾽ ἂν ἐποίησεν, εἰ μή τι ξυγγενὲς εἶχεν αὐτοῖς φύσει. ταῦτά τοι καὶ Ἀριστοτέλης τὴν ψυχὴν τόπον εἰδῶν ἔφη, πλὴν οὐκ ἐνεργείᾳ, ἀλλὰ δυνάμει. τὴν μὲν οὖν τοιαύτην ψυχὴν καὶ τὴν ἐπεστραμμένην πρὸς τὸ σῶμα δυνάμει ταῦτα ἔχειν ἀναγκαῖον· εἰ δέ τις ἄσχετος εἴη καὶ ἀμιγὴς ταύτῃ, τοὺς λόγους οὐκέτι δυνάμει, [C] πάντας δὲ ὑπάρχειν ἐνεργείᾳ νομιστέον. λάβωμεν δὲ αὐτὰ σαφέστερον διὰ τοῦ παραδείγματος, ᾧ καὶ Πλάτων ἐν τῷ Σοφιστῇ(811) πρὸς ἕτερον μὲν λόγον, ἐχρήσατο δ᾽ οὖν ὅμως. τὸ παράδειγμα δὲ οὐκ εἰς ἀπόδειξιν φέρω τοῦ λόγου· καὶ γὰρ οὐδὲ ἀποδείξει χρὴ λαβεῖν αὐτόν,(812) ἀλλ᾽ ἐπιβολῇ μόνῃ, περὶ γὰρ τῶν πρώτων αἰτιῶν ἐστιν ἢ τῶν γε ὁμοστοίχων τοῖς πρώτοις, εἴπερ ἡμῖν ἐστιν, ὥσπερ οὖν ἄξιον νομίζειν, [D] καὶ ὁ Ἄττις θεός. τί δὲ καὶ ποῖόν ἐστι τὸ παράδειγμα; φησί(813) που Πλάτων, τῶν περὶ τὴν μίμησιν διατριβόντων εἰ μὲν ἐθέλοι τις μιμεῖσθαι, ὥστε καθυφεστάναι τὰ μιμητά, ἐργώδη τε εἶναι καὶ χαλεπὴν καὶ νὴ Δία γε τοῦ ἀδυνάτου πλησίον μᾶλλον, εὔκολον δὲ καὶ ῥᾳδίαν καὶ σφόδρα δυνατὴν τὴν διὰ τοῦ δοκεῖν τὰ ὄντα μιμουμένην. ὅταν οὖν τὸ κάτοπτρον λαβόντες περιφέρωμεν ἐκ πάντων τῶν ὄντων ῥᾳδίως ἀπομαξάμενοι, [164] δείκνυμεν ἑκάστου τοὺς τύπους. ἐκ τούτου τοῦ παραδείγματος ἐπὶ τὸ εἰρημένον μεταβιβάσωμεν τὸ ὁμοίωμα, ἵν᾽ ᾖ τὸ μὲν κάτοπτρον ὁ λεγόμενος ὑπὸ Ἀριστοτέλους δυνάμει τόπος εἰδῶν.

(But this it is perhaps worth while to inquire, how the cyclic substance(814) can contain the incorporeal causes of the forms that are embodied in matter. For that, apart from these causes, it is not possible for generation to take place is, I think, clear and manifest. For why are there so many kinds of generated things? Whence arise masculine and feminine? Whence the distinguishing characteristics of things according to their species in well‐defined types, if there are not pre‐existing and pre‐established concepts, and causes which existed beforehand to serve as a pattern?(815) And if we discern these causes but dimly, let us still further purify the eyes of the soul. And the right kind of purification is to turn our gaze inwards and to observe how the soul and embodied Mind are a sort of mould(816) and likeness of the forms that are embodied in matter. For in the case of the corporeal, or of things that though incorporeal come into being and are to be studied in connection with the corporeal, there is no single thing whose mental image the mind cannot grasp independently of the corporeal. But this it could not have done if it did not possess something naturally akin to the incorporeal forms. Indeed it is for this reason that Aristotle himself called the soul the “place of the forms,”(817) only he said that the forms are there not actually but potentially. Now a soul of this sort, that is allied with matter, must needs possess these forms potentially only, but a soul that should be independent and unmixed in this way we must believe would contain all the concepts, not potentially but actually. Let us make this clearer by means of the example which Plato himself employed in the Sophist, with reference certainly to another theory, but still he did employ it. And I bring forward the illustration, not to prove my argument; for one must not try to grasp it by demonstration, but only by apprehension. For it deals with the first causes, or at least those that rank with the first, if indeed, as it is right to believe, we must regard Attis also as a god. What then, and of what sort is this illustration? Plato says that, if any man whose profession is imitation desire to imitate in such a way that the original is exactly reproduced, this method of imitation is troublesome and difficult, and, by Zeus, borders on the impossible; but pleasant and easy and quite possible is the method which only seems to imitate real things. For instance, when we take up a mirror and turn it round we easily get an impression of all objects, and show the general outline of every single thing. From this example let us go back to the analogy I spoke of, and let the mirror stand for what Aristotle calls the “place of the forms” potentially.)

Αὐτὰ δὲ χρὴ τὰ εἴδη πρότερον ὑφεστάναι πάντως ἐνεργείᾳ τοῦ δυνάμει. τῆς τοίνυν ἐν ἡμῖν ψυχῆς, ὡς καὶ Ἀριστοτέλει δοκεῖ, δυνάμει τῶν ὄντων ἐχούσης τὰ εἴδη, ποῦ πρῶτον ἐνεργείᾳ θησόμεθα ταῦτα; πότερον ἐν τοῖς ἐνύλοις; [B] ἀλλ᾽ ἔστι γε ταῦτα φανερῶς τὰ τελευταῖα. λείπεται δὴ λοιπὸν ἀύλους αἰτίας ζητεῖν ἐνεργείᾳ προτεταγμένας τῶν ἐνύλων, αἷς παρυποστᾶσαν καὶ συμπροελθοῦσαν ἡμῶν τὴν ψυχὴν δέχεσθαι μὲν ἐκεῖθεν, ὥσπερ ἐξ ὄντων τινῶν τὰ ἔσοπτρα, τοὺς τῶν εἰδῶν ἀναγκαῖον λόγους, ἐνδιδόναι δὲ διὰ τῆς φύσεως τῇ τε ὕλῃ καὶ τοῖς ἐνύλοις τουτοισὶ σώμασιν. ὅτι μὲν γὰρ ἡ φύσις ἐστὶ δημιουργὸς τῶν σωμάτων ἴσμεν, ὡς ὅλη τις οὖσα τοῦ παντός, ἡ δὲ καθ᾽ ἕκαστον [C] ἑνὸς ἑκάστου τῶν ἐν μέρει, πρόδηλόν ἐστί που καὶ σαφές, ἀλλ᾽ ἡ φύσις ἐνεργείᾳ δίχα φαντασίας ἐν ἡμῖν, ἡ δὲ ὑπὲρ ταύτης ψυχὴ καὶ τὴν φαντασίαν προσείληφεν. εἰ τοίνυν ἡ φύσις καὶ ὧν οὐκ ἔχει τὴν φαντασίαν ἔχειν ὅμως ὁμολογεῖται τὴν αἰτίαν, ἀνθ᾽ ὅτου πρὸς θεῶν οὐχὶ τοῦτο αὐτὸ μᾶλλον ἔτι καὶ πρεσβύτερον τῇ ψυχῇ δώσομεν, ὅπου καὶ φανταστικῶς αὐτὸ γιγνώσκομεν ἤδη [D] καὶ λόγῳ καταλαμβάνομεν; εἶτα τίς οὕτως ἐστὶ φιλόνεικος, ὡς τῇ φύσει μὲν ὑπάρχειν ὁμολογεῖν τοὺς ἐνύλους λόγους, εἰ καὶ μὴ πάντας καὶ κατὰ τὸ αὐτὸ ἐνεργείᾳ, ἀλλὰ δυνάμει γε πάντας, τῇ ψυχῇ δὲ μὴ δοῦναι τοῦτο αὐτό; οὐκοῦν εἰ δυνάμει μὲν ἐν τῇ φύσει καὶ οὐκ ἐνεργείᾳ τὰ εἴδη, δυνάμει δὲ ἔτι καὶ ἐν τῇ ψυχῇ καθαρώτερον καὶ δικεκριμένως μᾶλλον, ὥστε δὴ καὶ καταλαμβάνεσθαι καὶ γινώσκεσθαι, ἐνεργείᾳ δὲ οὐδαμοῦ· πόθεν ἀναρτήσομεν τῆς ἀειγενεσίας τὰ πείσματα; ποῦ δὲ ἑδράσομεν [165] τοὺς ὑπὲρ τῆς ἀιδιότητος κόσμου λόγους; τὸ γὰρ τοι κυκλικὸν σῶμα ἐξ ὑποκειμένου καὶ εἴδους ἐστίν. ἀνάγκη δὴ οὖν, εἰ καὶ μήποτε ἐνεργείᾳ ταῦτα δίχα ἀλλήλων, ἀλλὰ ταῖς γε ἐπινοίαις ἐκεῖνα πρῶτα ὑπάρχοντα εἶναί τε καὶ νομίζεσθαι πρεσβύτερα. οὐκοῦν ἐπειδὴ δέδοταί τις καὶ τῶν ἐνύλων εἰδῶν αἰτία προηγουμένη παντελῶς ἄυλος ὑπὸ τὸν τρίτον δημιουργόν, ὃς ἡμῖν οὐ τούτων μόνον ἐστίν, ἀλλὰ καὶ τοῦ φαινομένου καὶ πέμπτου σώματος πατὴρ καὶ δεσπότης· [B] ἀποδιελόντες ἐκείνου τὸν Ἄττιν, τὴν ἄχρι τῆς ὕλης καταβαίνουσαν αἰτίαν, καὶ θεὸν γόνιμον Ἄττιν εἶναι καὶ Γάλλον πεπιστεύκαμεν, ὃν δή φησιν ὁ μῦθος ἀνθῆσαι μὲν ἐκτεθέντα παρὰ Γάλλου ποταμοῦ ταῖς δίναις, εἶτα καλὸν φανέντα καὶ μέγαν ἀγαπηθῆναι παρὰ τῆς Μητρὸς τῶν θεῶν. τὴν δὲ τά τε ἄλλα πάντα ἐπιτρέψαι αὐτῷ καὶ τὸν ἀστερωτὸν περιθεῖναι(818) πῖλον. [C] ἀλλ᾽ εἰ τὴν κορυφὴν σκέπει τοῦ Ἄττιδος ὁ φαινόμενος οὐρανὸς οὑτοσί, τὸν Γάλλον ποταμὸν ἄρα μή ποτε χρὴ τὸν γαλαξίαν αἰνίττεσθαι(819) κύκλον; ἐνταῦθα γάρ φασι μίγνυσθαι τὸ παθητὸν σῶμα πρὸς τὴν ἀπαθῆ τοῦ πέμπτου κυκλοφορίαν. ἄχρι τοι τούτων ἐπέτρεψεν ἡ Μήτηρ τῶν θεῶν σκιρτᾶν τε καὶ χορεύειν τῷ καλῷ τούτῳ καὶ ταῖς ἡλιακαῖς ἀκτῖσιν ἐμφερεῖ τῷ νοερῷ θεῷ, τῷ Ἄττιδι. ὁ δὲ ἐπειδὴ προïὼν ἦλθεν ἄχρι τῶν ἐσχάτων, ὁ μῦθος αὐτὸν εἰς τὸ ἄντρον(820) κατελθεῖν ἔφη καὶ συγγενέσθαι τῇ νύμφῃ, [D] τὸ δίυγρον αἰνιττόμενος τῆς ὕλης· καὶ οὐδὲ τὴν ὕλην αὐτὴν νῦν ἔφη, τὴν τελευταίαν δὲ αἰτίαν ἀσώματον, ἣ τῆς ὕλης προüφέστηκε.(821) λέγεταί τοι καὶ πρὸς Ἡρακλείτου(822)

(Now the forms themselves must certainly subsist actually before they subsist potentially. If, therefore, the soul in us, as Aristotle himself believed, contains potentially the forms of existing things, where shall we place the forms in that previous state of actuality? Shall it be in material things? No, for the forms that are in them are evidently the last and lowest. Therefore it only remains to search for immaterial causes which exist in actuality prior to and of a higher order than the causes that are embodied in matter. And our souls must subsist in dependence on these and come forth together with them, and so receive from them the concepts of the forms, as mirrors show the reflections of things; and then with the aid of nature it bestows them on matter and on these material bodies of our world. For we know that nature is the creator of bodies, universal nature in some sort of the All; while that the individual nature of each is the creator of particulars is plainly evident. But nature exists in us in actuality without a mental image, whereas the soul, which is superior to nature, possesses a mental image besides. If therefore we admit that nature contains in herself the cause of things of which she has however no mental image, why, in heaven’s name, are we not to assign to the soul these same forms, only in a still higher degree, and with priority over nature, seeing that it is in the soul that we recognise the forms by means of mental images, and comprehend them by means of the concept? Who then is so contentious as to admit on the one hand that the concepts embodied in matter exist in nature—even though not all and equally in actuality, yet all potentially—while on the other hand he refuses to recognise that the same is true of the soul? If therefore the forms exist in nature potentially, but not actually, and if also they exist potentially in the soul,(823) only in a still purer sense and more completely separated, so that they can be comprehended and recognised; but yet exist in actuality nowhere at all; to what, I ask, shall we hang the chain of perpetual generation, and on what shall we base our theories of the imperishability of the universe? For the cyclic substance(824) itself is composed of matter and form. It must therefore follow that, even though in actuality these two, matter and form, are never separate from one another, yet for our intelligence the forms must have prior existence and be regarded as of a higher order. Accordingly, since for the forms embodied in matter a wholly immaterial cause has been assigned, which leads these forms under the hand of the third creator(825)—who for us is the lord and father not only of these forms but also of the visible fifth substance—from that creator we distinguish Attis, the cause which descends even unto matter, and we believe that Attis or Gallus is a god of generative powers. Of him the myth relates that, after being exposed at birth near the eddying stream of the river Gallus, he grew up like a flower, and when he had grown to be fair and tall, he was beloved by the Mother of the Gods. And she entrusted all things to him, and moreover set on his head the starry cap.(826) But if our visible sky covers the crown of Attis, must one not interpret the river Gallus as the Milky Way?(827) For it is there, they say, that the substance which is subject to change mingles with the passionless revolving sphere of the fifth substance. Only as far as this did the Mother of the Gods permit this fair intellectual god Attis, who resembles the sun’s rays, to leap and dance. But when he passed beyond this limit and came even to the lowest region, the myth said that he had descended into the cave, and had wedded the nymph. And the nymph is to be interpreted as the dampness of matter; though the myth does not here mean matter itself, but the lowest immaterial cause which subsists prior to matter. Indeed Heracleitus also says:)

ψυχῇσιν θάνατος ὑγρῇσι γενέσθαι·

(“It is death to souls to become wet.”)

τοῦτον οὖν τὸν Γάλλον, τὸν νοερὸν θεόν, τὸν τῶν ἐνύλων καὶ ὑπὸ σελήνην εἰδῶν συνοχέα, τῇ προτεταγμένῃ τῆς ὕλης αἰτίᾳ συνιόντα, συνιόντα δὲ οὐχ ὡς ἄλλον ἄλλῃ, [166] ἀλλ᾽ οἷον αὐτὸ εἰς ἑαυτὸ(828) λέγομεν(829) ὑποφερόμενον.

(We mean therefore that this Gallus, the intellectual god, the connecting link between forms embodied in matter beneath the region of the moon, is united with the cause that is set over matter, but not in the sense that one sex is united with another, but like an element that is gathered to itself.)

Τίς οὖν ἡ Μήτηρ τῶν θεῶν; ἡ τῶν κυβερνώντων τοὺς ἐμφανεῖς νοερῶν καὶ δημιουργικῶν θεῶν πηγή, ἡ καὶ τεκοῦσα καὶ συνοικοῦσα τῷ μεγάλῳ Διὶ θεὸς ὑποστᾶσα μεγάλη μετὰ τὸν μέγαν καὶ σὺν τῷ μεγάλῳ δημιουργῷ, ἡ πάσης μὲν κυρία ζωῆς, πάσης δὲ γενέσεως αἰτία, ἡ ῥᾷστα μὲν ἐπιτελοῦσα τὰ ποιούμενα, γεννῶσα δὲ δίχα πάθους καὶ δημιουργοῦσα τὰ ὄντα μετὰ τοῦ πατρός· αὕτη [B] καὶ παρθένος ἀμήτωρ καὶ Διὸς σύνθωκος καὶ μήτηρ θεῶν ὄντως οὖσα πάντων. τῶν γὰρ νοητῶν ὑπερκοσμίων τε(830) θεῶν δεξαμένη πάντων τὰς(831) αἰτίας ἐν ἑαυτῇ πηγὴ τοῖς νοεροῖς ἐγένετο. ταύτην δὴ τὴν θεὸν οὖσαν καὶ πρόνοιαν ἔρως μὲν ὑπῆλθεν ἀπαθὴς Ἄττιδος· ἐθελούσια γὰρ αὐτῇ καὶ κατὰ γνώμην ἐστὶν οὐ τὰ ἔνυλα μόνον εἴδη, πολὺ δὲ πλέον τὰ τούτων αἴτια. τὴν δὴ τὰ γινόμενα καὶ φθειρόμενα σώζουσαν [C] προμήθειαν ἐργᾶν ὁ μῦθος ἔφη τῆς δημιουργικῆς τούτων αἰτίας καὶ γονίμου, καὶ κελεύειν μὲν αὐτὴν ἐν τῷ νοητῷ τίκτειν μᾶλλον καὶ βούλεσθαι μὲν(832) πρὸς ἑαυτὴν ἐπεστράφθαι καὶ συνοικεῖν, ἐπίταγμα δὲ ποιεῖσθαι, μηδενὶ τῶν ἄλλων, ἅμα μὲν τὸ ἑνοειδὲς σωτήριον διώκουσαν, ἅμα δὲ φεύγουσαν τὸ πρὸς τὴν ὕλην νεῦσαν· πρὸς ἑαυτήν τε βλέπειν ἐκέλευσεν, οὖσαν πηγὴν μὲν τῶν δημιουργικῶν θεῶν, οὐ καθελκομένην δὲ εἰς τὴν γένεσιν οὐδὲ θελγομένην· [D] οὕτω γὰρ ἔμελλεν ὁ μέγας Ἄττις καὶ κρείττων(833) εἶναι δημιουργός, ἐπείπερ ἐν πᾶσιν ἡ πρὸς τὸ κρεῖττον ἐπιστροφὴ μᾶλλόν ἐστι δραστήριος τῆς πρὸς τὸ χεῖρον νεύσεως. ἐπεὶ καὶ τὸ πέμπτον σῶμα τούτῳ δημιουργικώτερόν ἐστι τῶν τῇδε καὶ θειότερον, τῷ μᾶλλον ἐστράφθαι πρὸς τοὺς θεούς, ἐπεί τοι τὸ σῶμα, κἂν αἰθέρος ᾖ τοῦ καθαρωτάτου, ψυχῆς ἀχράντου καὶ καθαρᾶς, ὁποίαν τὴν Ἡρακλέους ὁ δημιουργὸς ἐξέπεμψεν, οὐδεὶς ἂν εἰπεῖν κρεῖττον τολμήσειε. [167] τότε μέντοι ἦν τε καὶ ἐδόκει μᾶλλον δραστήριος, ἢ ὅτε(834) αὑτὴν ἔδωκεν ἐκείνη σώματι. ἐπεὶ καὶ αὐτῷ νῦν Ἡρακλεῖ ὅλῳ πρὸς ὅλον κεχωρηκότι τὸν πατέρα ῥᾴων ἡ τούτων ἐπιμέλεια καθέστηκεν ἢ πρότερον ἦν, ὅτε ἐν τοῖς ἀνθρώποις σαρκία φορῶν ἐστρέφετο. οὕτως ἐν πᾶσι δραστήριος μᾶλλον ἡ πρὸς τὸ κρεῖττον ἀπόστασις τῆς ἐπὶ τὸ χεῖρον στροφῆς. ὁ δὴ βουλόμενος ὁ μῦθος διδάξαι παραινέσαι φησὶ τὴν Μητέρα τῶν θεῶν τῷ Ἄττιδι θεραπεύειν αὑτὴν καὶ μήτε ἀποχωρεῖν μήτε ἐρᾶν ἄλλης. [B] ὁ δὲ προῆλθεν ἄχρι τῶν ἐσχάτων τῆς ὕλης κατελθών. ἐπεὶ δὲ ἐχρῆν παύσασθαί ποτε καὶ στῆναι τὴν ἀπειρίαν, Κορύβας μὲν ὁ μέγας Ἥλιος, ὁ σύνθρονος τῇ Μητρὶ καὶ συνδημιουργῶν αὐτῇ τὰ πάντα καὶ συμπρομηθούμενος καὶ οὐδὲν πράττων αὐτῆς δίχα, πείθει τὸν λέοντα μηνυτὴν γενέσθαι. τίς δὲ ὁ λέων; αἴθωνα δήπουθεν ἀκούομεν αὐτόν, αἰτίαν τοίνυν τὴν προüφεστῶσαν(835) τοῦ θερμοῦ καὶ πυρώδους, [C] ἣ πολεμήσειν ἔμελλε τῇ νύμφῃ καὶ ζηλοτυπήσειν αὐτὴν τῆς πρὸς τὸν Ἄττιν κοινωνίας· εἴρηται δὲ ἡμῖν τίς ἡ νύμφη· τῇ δὲ(836) δημιουργικῇ προμηθείᾳ τῶν ὄντων ὑπουργῆσαί φησιν ὁ μῦθος,(837) δηλαδὴ τῇ Μητρὶ τῶν θεῶν· εἶτα φωράσαντα καὶ μηνυτὴν γενόμενον αἴτιον γενέσθαι τῷ νεανίσκῳ τῆς ἐκτομὴς. ἡ δὲ ἐκτομὴ τίς; ἐποχὴ τῆς ἀπειρίας· ἔστη γὰρ δὴ τὰ τῆς γενέσεως ἐν ὡρισμένοις τοῖς εἴδεσιν ὑπὸ τῆς δημιουργικῆς ἐπισχεθέντα προμηθείας, [D] οὐκ ἄνευ τῆς τοῦ Ἄττιδος λεγομένης παραφροσύνης, ἣ τὸ μέτριον ἐξισταμένη καὶ ὑπερβαίνουσα καὶ διὰ τοῦτο ὥσπερ ἐξασθενοῦσα καὶ οὐκέθ᾽ αὑτῆς εἶναι δυναμένη·(838) ὃ δὴ περὶ τὴν τελευταίαν ὑποστῆναι τῶν θεῶν αἰτίαν οὐκ ἄλογον. σκόπει οὖν ἀναλλοίωτον κατὰ πᾶσαν ἀλλοίωσιν τὸ πέμπτον θεώμενος σῶμα περὶ τοὺς φωτισμοὺς τῆς σελήνης, ἵνα λοιπὸν ὁ συνεχῶς γιγνόμενός τε καὶ ἀπολλύμενος κόσμος γειτνιᾷ τῷ πέμπτῳ σώματι. περὶ 168 τοὺς φωτισμοὺς αὐτῆς ἀλλοίωσίν τινα καὶ πάθη συμπίπτοντα θεωροῦμεν. οὐκ ἄτοπον οὖν καὶ τὸν Ἄττιν τοῦτον ἡμίθεόν τινα εἶναι· βούλεται γὰρ δὴ καὶ ὁ μῦθος τοῦτο· μᾶλλον δὲ θεὸν μὲν τῷ παντί· πρόεισί τε γὰρ ἐκ τοῦ τρίτου δημιουργοῦ καὶ ἐπανάγεται πάλιν ἐπὶ τὴν Μητέρα τῶν θεῶν μετὰ τὴν ἐκτομήν· ἐπεὶ δὲ ὅλως ῥέπειν καὶ(839) νεύειν εἰς τὴν ὕλην δοκεῖ, θεῶν μὲν ἔσχατον, ἔξαρχον δὲ [B] τῶν θείων γενῶν ἁπάντων οὐκ ἂν ἁμάρτοι τις αὐτὸν ὑπολαβών. ἡμίθεον δὲ διὰ τοῦτο ὁ μῦθός φησι, τὴν πρὸς τοὺς ἀτρέπτους αὐτοῦ θεοὺς ἐνδεικνύμενος διαφοράν. δορυφοροῦσι γὰρ αὐτὸν παρὰ τῆς Μητρὸς δοθέντες οἱ Κορύβαντες, αἱ τρεῖς ἀρχικαὶ τῶν μετὰ θεοὺς κρεισσόνων γενῶν ὑποστάσεις. ἄρχει δὲ καὶ τῶν λεόντων, οἳ τὴν ἔνθερμον οὐσίαν καὶ πυρώδη κατανειμάμενοι μετὰ τοῦ σφῶν ἐξάρχου λέοντος αἴτιοι τῷ πυρὶ μὲν πρώτως, διὰ δὲ τῆς ἐνθένδε θερμότητος ἐνεργείας τε κινητικῆς αἴτιοι [C] καὶ τοῖς ἄλλοις εἰσὶ σωτηρίας· περίκειται δὲ τὸν οὐρανὸν ἀντὶ τιάρας, ἐκεῖθεν ὥσπερ ἐπὶ γῆν ὁρμώμενος.

(Who then is the Mother of the Gods? She is the source of the intellectual(840) and creative gods, who in their turn guide the visible gods: she is both the mother and the spouse of mighty Zeus; she came into being next to and together with the great creator; she is in control of every form of life, and the cause of all generation; she easily brings to perfection all things that are made; without pain she brings to birth, and with the father’s(841) aid creates all things that are; she is the motherless maiden,(842) enthroned at the side of Zeus, and in very truth is the Mother of all the Gods. For having received into herself the causes of all the gods, both intelligible and supra‐mundane, she became the source of the intellectual gods. Now this goddess, who is also Forethought, was inspired with a passionless love for Attis. For not only the forms embodied in matter, but to a still greater degree the causes of those forms, voluntarily serve her and obey her will. Accordingly the myth relates the following: that she who is the Providence who preserves all that is subject to generation and decay, loved their creative and generative cause, and commanded that cause to beget offspring rather in the intelligible region; and she desired that it should turn towards herself and dwell with her, but condemned it to dwell with no other thing. For only thus would that creative cause strive towards the uniformity that preserves it, and at the same time would avoid that which inclines towards matter. And she bade that cause look towards her, who is the source of the creative gods, and not be dragged down or allured into generation. For in this way was mighty Attis destined to be an even mightier creation, seeing that in all things the conversion to what is higher produces more power to effect than the inclination to what is lower. And the fifth substance itself is more creative and more divine than the elements of our earth, for this reason, that it is more nearly connected with the gods. Not that anyone, surely, would venture to assert that any substance, even if it be composed of the purest aether, is superior to soul undefiled and pure, that of Heracles for instance, as it was when the creator sent it to earth. For that soul of his both seemed to be and was more effective than after it had bestowed itself on a body. Since even Heracles, now that he has returned, one and indivisible, to his father one and indivisible, more easily controls his own province than formerly when he wore the garment of flesh and walked among men. And this shows that in all things the conversion to the higher is more effective than the propensity to the lower. This is what the myth aims to teach us when it says that the Mother of the Gods exhorted Attis not to leave her or to love another. But he went further, and descended even to the lowest limits of matter. Since, however, it was necessary that his limitless course should cease and halt at last, mighty Helios the Corybant,(843) who shares the Mother’s throne and with her creates all things, with her has providence for all things, and apart from her does nothing, persuaded the Lion(844) to reveal the matter. And who is the Lion? Verily we are told that he is flame‐ coloured.(845) He is, therefore, the cause that subsists prior to the hot and fiery, and it was his task to contend against the nymph and to be jealous of her union with Attis. (And who the nymph is, I have said.) And the myth says that the Lion serves the creative Providence of the world, which evidently means the Mother of the Gods. Then it says that by detecting and revealing the truth, he caused the youth’s castration. What is the meaning of this castration? It is the checking of the unlimited. For now was generation confined within definite forms checked by creative Providence. And this would not have happened without the so‐called madness of Attis, which overstepped and transgressed due measure, and thereby made him become weak so that he had no control over himself. And it is not surprising that this should come to pass, when we have to do with the cause that ranks lowest among the gods. For consider the fifth substance, which is subject to no change of any sort, in the region of the light of the moon: I mean where our world of continuous generation and decay borders on the fifth substance. We perceive that in the region of her light it seems to undergo certain alterations and to be affected by external influences. Therefore it is not contradictory to suppose that our Attis also is a sort of demigod—for that is actually the meaning of the myth—or rather for the universe he is wholly god, for he proceeds from the third creator, and after his castration is led upwards again to the Mother of the Gods. But though he seems to lean and incline towards matter, one would not be mistaken in supposing that, though he is the lowest in order of the gods, nevertheless he is the leader of all the tribes of divine beings. But the myth calls him a demigod to indicate the difference between him and the unchanging gods. He is attended by the Corybants who are assigned to him by the Mother; they are the three leading personalities of the higher races(846) that are next in order to the gods. Also Attis rules over the lions, who together with the Lion, who is their leader, have chosen for themselves hot and fiery substance, and so are, first and foremost, the cause of fire. And through the heat derived from fire they are the causes of motive force and of preservation for all other things that exist. And Attis encircles the heavens like a tiara, and thence sets out as though to descend to earth.)

Οὗτος ὁ μέγας ἡμῖν θεὸς Ἄττις ἐστίν· αὗται τοῦ βασιλέως Ἄττιδος αἱ θρηνούμεναι τέως φυγαὶ καὶ κρύψεις καὶ ἀφανισμοὶ καὶ αἱ δύσεις αἱ κατὰ τὸ ἄντρον. τεκμήρια δὲ ἔστω μοι τούτου ὁ χρόνος, ἐν ᾧ γίνεται. τέμνεσθαι γάρ φασι τὸ ἱερὸν δένδρον καθ᾽ ἣν ἡμέραν ὁ ἥλιος ἐπὶ τὸ ἄκρον τῆς ἰσημερινῆς ἁψῖδος ἔρχεται· εἶθ᾽ ἑξῆς περισαλπισμὸς παραλαμβάνεται· [D] τῇ τρίτῃ δὲ τέμνεται τὸ ἱερὸν καὶ ἀπόρρητον θέρος τοῦ θεοῦ Γάλλου· ἐπὶ τούτοις Ἱλάρια, φασί, καὶ ἑορταί. ὅτι μὲν οὖν στάσις ἐστὶ τῆς ἀπειρίας ἡ θρυλουμένη παρὰ τοῖς πολλοῖς ἐκτομή, πρόδηλον ἐξ ὧν ἡνίκα ὁ μέγας Ἥλιος τοῦ ἰσημερινοῦ ψαύσας κύκλου, ἵνα τὸ μάλιστα ὡρισμένον ἐστί·(847) τὸ μὲν γὰρ ἴσον ὡρισμένον ἐστί, τὸ δὲ ἄνισον ἄπειρόν τε καὶ ἀδιεξίτητον· κατὰ τὸν λόγον αὐτίκα τὸ δένδρον τέμνεται· [169] εἶθ᾽ ἑξῆς γίνεται τὰ λοιπά, τὰ μὲν διὰ τοὺς μυστικοὺς καὶ κρυφίους θεσμούς, τὰ δὲ καὶ διὰ(848) ῥηθῆναι πᾶσι δυναμένους. ἡ δὲ ἐκτομὴ τοῦ δένδρου, τοῦτο δὲ τῇ μὲν ἱστορίᾳ προσήκει τῇ περὶ τὸν Γάλλον, οὐδὲν δὲ τοῖς μυστηρίοις, οἷς παραλαμβάνεται, διδασκόντων ἡμᾶς οἶμαι τῶν θεῶν συμβολικῶς, ὅτι χρὴ τὸ κάλλιστον ἐκ γῆς δρεψαμένους, ἀρετὴν μετὰ εὐσεβείας, ἀπενεγκεῖν τῇ θεῷ, σύμβολον τῆς ἐνταῦθα χρηστῆς πολιτείας ἐσόμενον. τὸ γάρ τοι δένδρον ἐκ [B] γῆς μὲν φύεται, σπεύδει δὲ ὥσπερ εἰς τὸν αἰθέρα καὶ ἰδεῖν τέ ἐστι καλὸν καὶ σκιὰν παρασχεῖν ἐν πνίγει, ἤδη δὲ καὶ καρπὸν ἐξ ἑαυτοῦ προβαλεῖν καὶ χαρίσασθαι· οὗτως αὐτῷ πολύ τί γε τοῦ γονίμου περίεστιν. ἡμῖν οὖν ὁ θεσμὸς παρακελεύεται, τοῖς φύσει μὲν οὐρανίοις, εἰς γῆν δὲ ἐνεχθεῖσιν, ἀρετὴν μετὰ εὐσεβείας ἀπὸ τῆς ἐν τῇ γῇ πολιτείας ἀμησαμένους παρὰ τὴν προγονικὴν [C] καὶ ζωογόνον σπεύδειν θεόν.

(This, then, is our mighty god Attis. This explains his once lamented flight and concealment and disappearance and descent into the cave. In proof of this let me cite the time of year at which it happens. For we are told that the sacred tree(849) is felled on the day when the sun reaches the height of the equinox.(850) Thereupon the trumpets are sounded.(851) And on the third day the sacred and unspeakable member of the god Gallus is severed.(852) Next comes, they say, the Hilaria(853) and the festival. And that this castration, so much discussed by the crowd, is really the halting of his unlimited course, is evident from what happens directly mighty Helios touches the cycle of the equinox, where the bounds are most clearly defined. (For the even is bounded, but the uneven is without bounds, and there is no way through or out of it.) At that time then, precisely, according to the account we have, the sacred tree is felled. Thereupon, in their proper order, all the other ceremonies take place. Some of them are celebrated with the secret ritual of the Mysteries, but others by a ritual that can be told to all. For instance, the cutting of the tree belongs to the story of Gallus and not to the Mysteries at all, but it has been taken over by them, I think because the gods wished to teach us, in symbolic fashion, that we must pluck the fairest fruits from the earth, namely, virtue and piety, and offer them to the goddess to be the symbol of our well‐ordered constitution here on earth. For the tree grows from the soil, but it strives upwards as though to reach the upper air, and it is fair to behold and gives us shade in the heat, and casts before us and bestows on us its fruits as a boon; such is its superabundance of generative life. Accordingly the ritual enjoins on us, who by nature belong to the heavens but have fallen to earth, to reap the harvest of our constitution here on earth, namely, virtue and piety, and then strive upwards to the goddess of our forefathers, to her who is the principle of all life.)

Εὐθὺς οὖν ἡ σάλπιγξ μετὰ τὴν ἐκτομὴν ἐνδίδωσι τὸ ἀνακλητικὸν τῷ Ἄττιδι καὶ τοῖς ὅσοι ποτὲ οὐρανόθεν ἔπτημεν εἰς τὴν γῆν καὶ ἐπέσομεν. μετὰ δὴ τὸ σύμβολον τοῦτο, ὅτε ὁ βασιλεὺς Ἄττις ἵστησι τὴν ἀπειρίαν διὰ τῆς ἐκτομῆς, ἡμῖν οἱ θεοὶ κελεύουσιν ἐκτέμνειν καὶ αὐτοῖς τὴν ἐν ἡμῖν αὐτοῖς ἀπειρίαν καὶ μιμεῖσθαι τοὺς ἡγεμόνας,(854) ἐπὶ δὲ τὸ ὡρισμένον καὶ ἑνοειδὲς καί, εἴπερ οἷόν τέ ἐστιν, [D] αὐτὸ τὸ ἓν ἀνατρέχειν· οὗπερ γενομένου πάντως ἕπεσθαι χρὴ τὰ Ἱλάρια. τί γὰρ εὐθυμότερον, τί δὲ ἱλαρώτερον γένοιτο ἂν ψυχῆς ἀπειρίαν μὲν καὶ γένεσιν καὶ τὸν ἐν αὐτῇ κλύδωνα διαφυγούσης, ἐπὶ δὲ τοὺς θεοὺς αὐτοὺς ἀναχθείσης; ὧν ἕνα καὶ τὸν Ἄττιν ὄντα περιεῖδεν οὐδαμῶς ἡ τῶν θεῶν Μήτηρ βαδίζοντα πρόσω πλέον ἢ χρῆν, πρὸς ἑαυτὴν δὲ ἐπέστρεψε, στῆσαι τὴν ἀπειρίαν προστάξασα.

(Therefore, immediately after the castration, the trumpet sounds the recall for Attis and for all of us who once flew down from heaven and fell to earth. And after this signal, when King Attis stays his limitless course by his castration, the god bids us also root out the unlimited in ourselves and imitate the gods our leaders and hasten back to the defined and uniform, and, if it be possible, to the One itself. After this, the Hilaria must by all means follow. For what could be more blessed, what more joyful than a soul which has escaped from limitlessness and generation and inward storm, and has been translated up to the very gods? And Attis himself was such a one, and the Mother of the Gods by no means allowed him to advance unregarded further than was permitted: nay, she made him turn towards herself, and commanded him to set a limit to his limitless course.)

Καὶ μή τις ὑπολάβῃ με λέγειν, ὡς ταῦτα ἐπράχθη ποτέ καὶ γέγονεν, [170] ὥσπερ οὐκ εἰδότων τῶν θεῶν αὐτῶν, ὅ, τι ποιήσουσιν, ἢ τὰ σφῶν αὐτῶν ἁμαρτήματα διορθουμένων. ἀλλὰ οἱ παλαιοὶ τῶν ὄντων ἀεὶ τὰς αἰτίας, ἤτοι τῶν θεῶν ὑφηγουμένων ἢ κατὰ σφᾶς αὐτοὺς διερευνώμενοι, βέλτιον δὲ ἴσως εἰπεῖν ζητοῦντες ὑφ᾽ ἡγεμόσι τοῖς θεοῖς, ἔπειτα εὑρόντες ἐσκέπασαν αὐτὰς(855) μύθοις παραδόξοις, ἵνα διὰ τοῦ παραδόξου καὶ ἀπεμφαίνοντος τὸ πλάσμα φωραθὲν ἐπὶ τὴν ζήτησιν ἡμᾶς τῆς [B] ἀληθείας προτρέψῃ, τοῖς μὲν ἰδιώταις ἀρκούσης οἶμαι τῆς ἀλόγου καὶ διὰ τῶν συμβόλων μόνων ὠφελείας, τοῖς δὲ περιττοῖς κατὰ τὴν φρόνησιν οὕτως μόνως ἐσομένης ὠφελίμου τῆς περὶ θεῶν ἀληθείας, εἴ τις ἐξετάζων αὐτὴν ὑφ᾽ ἡγεμόσι τοῖς θεοῖς εὕροι καὶ λάβοι, διὰ μὲν τῶν αἰνιγμάτων ὑπομνησθείς, ὅτι χρή τι περὶ αὐτῶν ζητεῖν, ἐς τέλος δὲ καὶ ὥσπερ κορυφὴν τοῦ πράγματος διὰ τῆς σκέψεως εὑρὼν πορευθείη, [C] οὐκ αἰδοῖ καὶ πίστει μᾶλλον ἀλλοτρίας δόξης ἢ τῆς σφετέρᾳ κατὰ νοῦν ἐνεργείᾳ.

(But let no one suppose my meaning to be that this was ever done or happened in a way that implies that the gods themselves are ignorant of what they intend to do, or that they have to correct their own errors. But our ancestors in every case tried to trace the original meanings of things, whether with the guidance of the gods or independently—though perhaps it would be better to say that they sought for them under the leadership of the gods—then when they had discovered those meanings they clothed them in paradoxical myths. This was in order that, by means of the paradox and the incongruity, the fiction might be detected and we might be induced to search out the truth. Now I think ordinary men derive benefit enough from the irrational myth which instructs them through symbols alone. But those who are more highly endowed with wisdom will find the truth about the gods helpful; though only on condition that such a man examine and discover and comprehend it under the leadership of the gods, and if by such riddles as these he is reminded that he must search out their meaning, and so attains to the goal and summit of his quest(856) through his own researches; he must not be modest and put faith in the opinions of others rather than in his own mental powers.)

Τί οὖν εἶναί φαμεν, ὡς ἐν κεφαλαίῳ; κατανοήσαντες ἄχρι τοῦ πέμπτου σώματος οὐ τὸ νοητὸν μόνον, ἀλλὰ καὶ τὰ φαινόμενα ταῦτα σώματα τῆς ἀπαθοῦς ὄντα καὶ θείας μερίδος, ἄχρι τούτου θεοὺς ἐνόμισαν ἀκραιφνεῖς εἶναι· τῇ γονίμῳ δὲ τῶν θεῶν οὐσίᾳ τῶν τῇδε παρυποστάντων, ἐξ ἀιδίου συμπροελθούσης τῆς ὕλης τοῖς θεοῖς, [D] παρ᾽ αὐτῶν δὲ καὶ δι᾽ αὐτῶν διὰ τὸ ὑπέρπληρες αὐτῶν τῆς γονίμου καὶ δημιουργικῆς αἰτίας ἡ των ὄντων προμήθεια συνουσιωμένη τοῖς θεοῖς ἐξ ἀιδίου, καὶ σύνθωκος μὲν οὖσα τῷ βασιλεῖ Διί, πηγὴ δὲ τῶν νοερῶν θεῶν, καὶ τὸ δοκοῦν ἄζωον καὶ ἄγονον καὶ σκύβαλον καὶ τῶν ὄντων, οἷον ἂν εἴποι τις, ἀποκάθαρμα καὶ τρύγα καὶ ὑποσταθμὴν διὰ τῆς τελευταίας αἰτίας(857) τῶν θεῶν, εἰς ἣν αἱ πάντων οὐσίαι τῶν θεῶν ἀποτελευτῶσιν, ἐκόσμησέ τε καὶ διωρθώσατο καὶ πρὸς τὸ κρεῖττον μετέστησεν.

(What shall I say now by way of summary? Because men observed that, as far as the fifth substance, not only the intelligible world but also the visible bodies of our world must be classed as unaffected by externals and divine, they believed that, as far as the fifth substance, the gods are uncompounded. And when by means of that generative substance the visible gods came into being, and, from everlasting, matter was produced along with those gods, from them and through their agency, by reason of the superabundance in them of the generative and creative principle; then the Providence of the world, she who from everlasting is of the same essential nature as the gods, she who is enthroned by the side of King Zeus, and moreover is the source of the intellectual gods, set in order and corrected and changed for the better all that seemed lifeless and barren, the refuse and so to speak offscourings of things, their dregs and sediment: and this she did by means of the last cause(858) derived from the gods, in which the substances of all the gods come to an end.)

[171] Ὁ γὰρ Ἄττις οὗτος ἔχων τὴν κατάστικτον τοῖς ἄστροις τιάραν εὔδηλον ὅτι τὰς πάντων τῶν θεῶν εἰς τὸν ἐμφανῆ κόσμον ὁρωμένας λήξεις ἀρχὰς ἐποιήσατο τῆς ἑαυτοῦ βασιλείας· ἐπ᾽ αὐτῷ τὸ μὲν ἀκραιφνὲς καὶ καθαρὸν ῾ἦν ἄχρι γαλαξίου· περὶ τοῦτον δὲ ἤδη τὸν τόπον μιγνυμένου πρὸς τὸ ἀπαθὲς τοῦ παθητοῦ καὶ τῆς ὕλης παρυφισταμένης ἐκεῖθεν, ἡ πρὸς ταύτην κοινωνία κατάβασίς ἐστιν εἰς τὸ ἄντρον, [B] οὐκ ἀκουσίως μὲν γενομένη τοῖς θεοῖς καὶ τῇ τούτων Μητρί, λεγομένη δὲ ἀκουσίως γενέσθαι. φύσει γὰρ ἐν κρείττονι τοὺς θεοὺς ὄντας οὐκ ἐκεῖθεν ἐπὶ τάδε καθέλκειν ἐθέλει τὰ βελτίω, ἀλλὰ διὰ τῆς τῶν κρειττόνων συγκαταβάσεως καὶ ταῦτα ἀνάγειν ἐπὶ τὴν ἀμείνονα καὶ θεοφιλεστέραν λῆξιν. οὕτω τοι καὶ τὸν Ἄττιν οὐ κατεχθραίνουσα μετὰ τὴν ἐκτομὴν ἡ Μήτηρ λέγεται, ἀλλὰ ἀγανακτεῖ μὲν οὐκέτι, ἀγανακτοῦσα δὲ λέγεται διὰ τὴν συγκατάβασιν, ὅτι κρείττων ὢν [C] καὶ θεὸς ἔδωκεν ἑαυτὸν τῷ καταδεεστέρῳ· στήσαντα δὲ αὐτὸν τῆς ἀπειρίας τὴν πρόοδον καὶ τὸ ἀκόσμητον τοῦτο κοσμήσαντα διὰ τῆς πρὸς τὸν ἰσημερινὸν κύκλον συμπαθείας, ἵνα ὁ μέγας Ἥλιος τῆς ὡρισμένης κινήσεως τὸ τελειότατον κυβερνᾷ μέτρον, ἐπανάγει πρὸς ἑαυτὴν ἡ θεὸς ἀσμένως, μᾶλλον δὲ ἔχει παρ᾽ ἑαυτῇ. καὶ οὐδέποτε γέγονεν, ὅτε μὴ ταῦτα τοῦτον εἶχε τὸν τρόπον, ὅνπερ νῦν ἔχει, ἀλλ᾽ ἀεὶ μὲν Ἄττις ἐστὶν ὑπουργὸς τῇ Μητρὶ [D] καὶ ἡνίοχος, ἀεὶ δὲ ὀργᾷ εἰς τὴν γένεσιν, ἀεὶ δὲ ἀποτέμνεται τὴν ἀπειρίαν διὰ τῆς ὡρισμένης τῶν εἰδῶν αἰτίας. ἐπαναγόμενος δὲ ὥσπερ ἐκ γῆς τῶν ἀρχαίων αὖθις λέγεται δυναστεύειν σκήπτρων, ἐκπεσὼν μὲν αὐτῶν οὐδαμῶς οὐδὲ ἐκπίπτων, ἐκπεσεῖν δὲ αὐτῶν λεγόμενος διὰ τὴν πρὸς τὸ παθητὸν σύμμιξιν.

(For it is evident that Attis of whom I speak, who wears the tiara set with stars, took for the foundation of his own dominion the functions of every god as we see them applied to the visible world. And in his case all is undefiled and pure as far as the Milky Way. But, at this very point, that which is troubled by passion begins to mingle with the passionless, and from that union matter begins to subsist. And so the association of Attis with matter is the descent into the cave, nor did this take place against the will of the gods and the Mother of the Gods, though the myth says that it was against their will. For by their nature the gods dwell in a higher world, and the higher powers do not desire to drag them hence down to our world: rather through the condescension of the higher they desire to lead the things of our earth upwards to a higher plane more favoured by the gods. And in fact the myth does not say that the Mother of the Gods was hostile to Attis after his castration: but it says that though she is no longer angry, she was angry at the time on account of his condescension, in that he who was a higher being and a god had given himself to that which was inferior. But when, after staying his limitless progress, he has set in order the chaos of our world through his sympathy with the cycle of the equinox, where mighty Helios controls the most perfect symmetry of his motion within due limits, then the goddess gladly leads him upwards to herself, or rather keeps him by her side. And never did this happen save in the manner that it happens now; but forever is Attis the servant and charioteer of the Mother; forever he yearns passionately towards generation; and forever he cuts short his unlimited course through the cause whose limits are fixed, even the cause of the forms. In like manner the myth says that he is led upwards as though from our earth, and again resumes his ancient sceptre and dominion: not that he ever lost it, or ever loses it now, but the myth says that he lost it on account of his union with that which is subject to passion and change.)

Ἀλλ᾽ ἐκεῖνο ἴσως ἄξιον προσαπορῆσαι· διττῆς γὰρ οὔσης τῆς ἰσημερίας, [172] οὐ τὴν ἐν ταῖς χηλαῖς, τὴν δὲ ἐν τῷ κριῷ προτιμῶσι. τίς οὖν αἰτία τούτου, φανερὸν δήπουθεν. ἐπειδὴ γὰρ ἡμῖν ὁ ἥλιος ἄρχεται τότε πλησιάζειν ἀπὸ τῆς ἰσημερίας, αὐξομένης οἶμαι τῆς ἡμέρας, ἔδοξεν οὗτος ὁ καιρὸς ἁρμοδιώτερος. ἔξω γὰρ τῆς αἰτίας, ἥ φησι τοῖς θεοῖς εἶναι τὸ φῶς σύνδρομον, ἔχειν οἰκείως πιστευτέον τοῖς ἀφεθῆναι τῆς γενέσεως σπεύδουσι τὰς ἀναγωγοὺς ἀκτῖνας ἡλίου. [B] σκόπει δὲ ἐναργῶς· ἕλκει μὲν ἀπὸ τῆς γῆς πάντα καὶ προκαλεῖται(859) καὶ βλαστάνειν ποιεῖ τῇ ζωπυρίδι καὶ θαυμαστῇ θέρμῃ, διακρίνων οἶμαι πρὸς ἄκραν λεπτότητα τὰ σώματα, καὶ τὰ φύσει φερόμενα κάτω κουφίζει. τὰ δὴ τοιαῦτα τῶν ἀφανῶν αὐτοῦ δυνάμεων ποιητέον τεκμήρια. ὁ γὰρ ἐν τοῖς σώμασι διὰ τῆς σωματοειδοῦς θέρμης οὕτω τοῦτο ἀπεργαζόμενος πῶς οὐ διὰ τῆς ἀφανοῦς καὶ ἀσωμάτου πάντη καὶ θείας καὶ καθαρᾶς ἐν ταῖς ἀκτῖσιν ἱδρυμένης οὐσίας ἕλξει καὶ ἀνάξει τὰς εὐτυχεῖς ψυχάς; [C] οὐκοῦν ἐπειδὴ πέφηνεν οἰκεῖον μὲν τοῖς θεοῖς τὸ φῶς τοῦτο καὶ τοῖς ἀναχθῆναι σπεύδουσιν, αὔξεται δὲ ἐν τῷ παρ᾽ ἡμῖν κόσμῳ τὸ τοιοῦτον, ὥστε εἶναι τὴν ἡμέραν μείζω τῆς νυκτός, Ἡλίου τοῦ βασιλέως ἐπιπορεύεσθαι τὸν κριὸν ἀρξαμένου· δέδεικται δὴ καὶ(860) ἀναγωγὸν φύσει τὸ τῶν ἀκτίνων τοῦ θεοῦ διά τε τῆς φανερᾶς ἐνεργείας καὶ τῆς ἀφανοῦς, ὑφ᾽ ἧς παμπληθεῖς ἀνήχθησαν ψυχαὶ [D] τῶν αἰσθήσεων ἀκολουθήσασαι τῇ φανοτάτῃ καὶ μάλιστα ἡλιοειδεῖ. τὴν γὰρ τοιαύτην τῶν ὀμμάτων αἴσθησιν οὐκ ἀγαπητὴν μόνον οὐδὲ χρήσιμον εἰς τὸν βίον, ἀλλὰ καὶ πρὸς σοφίαν ὁδηγὸν ὁ δαιμόνιος ἀνύμνησε Πλάτων.(861) εἰ δὲ καὶ τῆς ἀρρήτου μυσταγωγίας ἁψαίμην, ἢν ὁ Χαλδαῖος περὶ τὸν ἑπτάκτινα θεὸν ἐβάκχευσεν, ἀνάγων δι᾽ αὐτοῦ τὰς ψυχάς, ἄγνωστα ἐρῶ, καὶ μάλα γε ἄγνωστα τῷ συρφετῷ, [173] θεουργοῖς δὲ τοῖς μακαρίοις γνώριμα· διόπερ αὐτὰ σιωπήσω τανῦν.

(But perhaps it is worth while to raise the following question also. There are two equinoxes, but men pay more honour to the equinox in the sign of Capricorn than to that in the sign of Cancer.(862) Surely the reason for this is evident. Since the sun begins to approach us immediately after the spring equinox,—for I need not say that then the days begin to lengthen,—this seemed the more agreeable season. For apart from the explanation which says that light accompanies the gods, we must believe that the uplifting rays(863) of the sun are nearly akin to those who yearn to be set free from generation. Consider it clearly: the sun, by his vivifying and marvellous heat, draws up all things from the earth and calls them forth and makes them grow; and he separates, I think, all corporeal things to the utmost degree of tenuity, and makes things weigh light that naturally have a tendency to sink. We ought then to make these visible things proofs of his unseen powers. For if among corporeal things he can bring this about through his material heat, how should he not draw and lead upwards the souls of the blessed by the agency of the invisible, wholly immaterial, divine and pure substance which resides in his rays? We have seen then that this light is nearly akin to the god, and to those who yearn to mount upwards, and moreover, that this light increases in our world, so that when Helios begins to enter the sign of Capricorn the day becomes longer than the night. It has also been demonstrated that the god’s rays are by nature uplifting; and this is due to his energy, both visible and invisible, by which very many souls have been lifted up out of the region of the senses, because they were guided by that sense which is clearest of all and most nearly like the sun. For when with our eyes we perceive the sun’s light, not only is it welcome and useful for our lives, but also, as the divine Plato said when he sang its praises, it is our guide to wisdom. And if I should also touch on the secret teaching of the Mysteries in which the Chaldean,(864) divinely frenzied, celebrated the God of the Seven Rays, that god through whom he lifts up the souls of men, I should be saying what is unintelligible, yea wholly unintelligible to the common herd, but familiar to the happy theurgists.(865) And so I will for the present be silent on that subject.)

Ὅπερ δὲ ἔλεγον, ὅτι καὶ τὸν καιρὸν οὐκ ἀλόγως ὑποληπτέον, ἀλλ᾽ ὡς ἔνι μάλιστα μετὰ εἰκότος καὶ ἀληθοῦς λόγου παρὰ τῶν παλαιῶν τῷ θεσμῷ προστεθεῖσθαι, σημεῖον δὴ(866) τούτου, ὅτι τὸν ἰσημερινὸν κύκλον ἡ θεὸς αὐτὴ(867) κατενείματο. τελεῖται γὰρ περὶ τὸν ζυγὸν Δηοῖ καὶ Κόρῃ τὰ σεμνὰ καὶ ἀπόρρητα μυστήρια. [B] καὶ τοῦτο εἰκότως γίνεται. χρὴ γὰρ καὶ ἀπιόντι τῷ θεῷ τελεσθῆναι πάλιν, ἵνα μηδὲν ὑπὸ τῆς ἀθέου καὶ σκοτεινῆς δυσχερὲς πάθωμεν ἐπικρατούσης δυνάμεως. δὶς γοῦν Ἀθηναῖοι τῇ Δηοῖ τελοῦσι τὰ μυστήρια, ἐν αὐτῷ μὲν τῷ κριῷ τὰ μικρὰ, φασί, μυστήρια, τὰ μεγάλα δὲ περὶ τὰς χηλὰς ὄντος ἡλίου, δι᾽ ἃς ἔναγχος ἔφην αἰτίας. μεγάλα δὲ ὠνομάσθαι καὶ μικρὰ νομίζω καὶ ἄλλων ἕνεκα, μάλιστα δέ, ὡς εἰκός, τούτου ἀποχωροῦντος τοῦ θεοῦ μᾶλλον ἤπερ προσιόντος· [C] διόπερ ἐν τούτοις ὅσον εἰς ὑπόμνησιν μόνον. ἅτε δὴ καὶ παρόντος τοῦ σωτῆρος καὶ ἀναγωγοῦ θεοῦ, τὰ προτέλεια κατεβάλλοντο τῆς τελετῆς· εἶτα μικρὸν ὕστερον ἁγνεῖαι συνεχεῖς καὶ τῶν ἱερέων(868) ἁγιστεῖαι. ἀπιόντος δὲ λοιπὸν τοῦ θεοῦ πρὸς τὴν ἀντίχθονα ζώνην, καὶ φυλακῆς ἕνεκα καὶ σωτηρίας αὐτὸ τὸ κεφάλαιον ἐπιτελεῖται τῶν μυστηρίων. ὅρα δέ· ὥσπερ ἐνταῦθα τὸ τῆς γενέσεως αἴτιον ἀποτέμνεται, οὕτω δὲ καὶ παρὰ Ἀθηναίοις οἱ τῶν ἀρρήτων ἁπτόμενοι παναγεῖς εἰσι, [D] καὶ ὁ τούτων ἐξάρχων ἱεροφάντης ἀπέστραπται πᾶσαν τὴν γένεσιν, ὡς οὐ μετὸν αὐτῷ τῆς ἐπ᾽ ἄπειρον προόδου, τῆς ὡρισμένης δὲ καὶ ἀεὶ μενούσης καὶ ἐν τῷ ἑνὶ συνεχομένης οὐσίας ἀκηράτου τε καὶ καθαρᾶς. ὑπὲρ μὲν δὴ τούτων ἀπόχρη τοσαῦτα.

(I was saying that we ought not to suppose that the ancients appointed the season of the rites irrationally, but rather as far as possible with plausible and true grounds of reason; and indeed a proof of this is that the goddess herself chose as her province the cycle of the equinox. For the most holy and secret Mysteries of Deo and the Maiden(869) are celebrated when the sun is in the sign of Libra, and this is quite natural. For when the gods depart we must consecrate ourselves afresh, so that we may suffer no harm from the godless power of darkness that now begins to get the upper hand. At any rate the Athenians celebrate the Mysteries of Deo twice in the year, and the Lesser Mysteries as they call them in the sign of Capricorn, and the Great Mysteries when the sun is in the sign of Cancer, and this for the reason that I have just mentioned. And I think that these Mysteries are called Great and Lesser for several reasons, but especially, as is natural, they are called great when the god departs rather than when he approaches; and so the Lesser are celebrated only by way of reminder.(870) I mean that when the saving and uplifting god approaches, the preliminary rites of the Mysteries take place. Then a little later follow the rites of purification, one after another, and the consecration of the priests. Then when the god departs to the antipodes, the most important ceremonies of the Mysteries are performed, for our protection and salvation. And observe the following: As in the festival of the Mother the instrument of generation is severed, so too with the Athenians, those who take part in the secret rites are wholly chaste and their leader the hierophant forswears generation; because he must not have aught to do with the progress to the unlimited, but only with the substance whose bounds are fixed, so that it abides for ever and is contained in the One, stainless and pure. On this subject I have said enough.)

Λείπεται δὴ λοιπόν, ὡς εἰκός, ὑπέρ τε τῆς ἁγιστείας αὐτῆς καὶ τῆς ἁγνείας διεξελθεῖν, ἵνα καὶ ἐντεῦθεν λάβωμεν [174] εἰς τὴν ὑπόθεσιν εἴ τι συμβάλλεται. γελοῖον δὲ αὐτίκα τοῖς πᾶσιν ἐκεῖνο φαίνεται· κρεῶν μὲν ἅπτεσθαι δίδωσιν ὁ ἱερὸς νόμος, ἀπαγορεύει δὲ τῶν σπερμάτων. οὐκ ἄψυχα μὲν ἐκεῖνα, ταῦτα δὲ ἔμψυχα; οὐ καθαρὰ μὲν ἐκεῖνα, ταῦτα δὲ αἵματος καὶ πολλῶν ἄλλων οὐκ εὐχερῶν ὄψει τε καὶ ἀκοῇ πεπληρωμένα; οὐ, τὸ μέγιστον, ἐκείνοις μὲν πρόσεστι τὸ μηδένα ἐκ τῆς ἐδωδῆς ἀδικεῖσθαι, τούτοις δὲ τὸ καταθύεσθαι καὶ κατασφάττεσθαι τὰ ζῷα ἀλγοῦντα γε, [B] ὡς εἰκός, καὶ τρυχόμενα; ταῦτα πολλοὶ καὶ τῶν περιττῶν εἴποιεν ἄν· ἐκεῖνα δὲ ἤδη κωμῳδοῦσι καὶ τῶν ἀνθρώπων οἱ δυσσεβέστατοι. τὰ μὲν ὄρμενά φασιν ἐσθίεσθαι τῶν λαχάνων, παραιτεῖσθαι δὲ τὰς ῥίζας, ὥσπερ γογγυλίδας. καὶ σῦκα μὲν ἐσθίεσθαί φασι, ῥοιὰς δὲ οὐκέτι καὶ μῆλα πρὸς τούτοις. ταῦτα ἀκηκοὼς μινυριζόντων πολλῶν πολλάκις, ἀλλὰ καὶ αὐτὸς εἰρηκὼς(871) πρότερον ἔοικα ἐγὼ μόνος ἐκ πάντων πολλὴν εἴσεσθαι τοῖς δεσπόταις θεοῖς μάλιστα μὲν ἅπασι, πρὸ τῶν ἄλλων δὲ τῇ Μητρὶ [C] τῶν θεῶν, ὥσπερ ἐν τοῖς ἄλλοις ἅπασιν, οὕτω δὲ καὶ ἐν τούτῳ χάριν, ὅτι με μὴ περιεῖδεν ὥσπερ ἐν σκότῳ πλανώμενον, ἀλλά μοι πρῶτον μὲν ἐκέλευσεν ἀποκόψασθαι οὔτι κατὰ τὸ σῶμα, κατὰ δὲ τὰς ψυχικὰς ἀλόγους ὁρμὰς καὶ κινήσεις τῇ νοερᾷ καὶ προüφεστώσῃ(872) τῶν ψυχῶν ἡμῶν αἰτίᾳ τὰ περιττὰ καὶ μάταια. ἐπὶ νοῦν δὲ ἔδωκεν αὕτη λόγους τινὰς ἴσως οὐκ ἀπᾴδοντας πάντη [D] τῆς ὑπὲρ θεῶν ἀληθοῦς ἅμα καὶ εὐαγοῦς ἐπιστήμης. ἀλλ᾽ ἔοικα γάρ, ὥσπερ οὐκ ἔχων ὅ τι φῶ, κύκλῳ περιτρέχειν. ἐμοὶ δὲ πάρεστι μὲν καὶ καθ᾽ ἕκαστον ἐπιόντι σαφεῖς καὶ τηλαυγεῖς αἰτίας ἀποδοῦναι, τοῦ χάριν ἡμῖν οὐ θέμις ἐστὶ προσφέρεσθαι ταῦτα, ὧν ὁ θεῖος εἴργει θεσμός· καὶ ποιήσω δὲ(873) αὐτὸ μικρὸν ὕστερον· ἄμεινον δὲ νῦν ὥσπερ τύπους τινὰς προθεῖναι καὶ κανόνας, οἷς ἑπόμενοι, κἄν τι πολλάκις ὑπὸ τῆς σπουδῆς παρέλθῃ τὸν λόγον, ἕξομεν ὑπὲρ τούτων κρῖναι.

(It only remains now to speak, as is fitting, about the sacred rite itself, and the purification, so that from these also I may borrow whatever contributes to my argument. For example, everyone thinks that the following is ridiculous. The sacred ordinance allows men to eat meat, but it forbids them to eat grains and fruits. What, say they, are not the latter lifeless, whereas the former was once possessed of life? Are not fruits pure, whereas meat is full of blood and of much else that offends eye and ear? But most important of all is it not the case that, when one eats fruit nothing is hurt, while the eating of meat involves the sacrifice and slaughter of animals who naturally suffer pain and torment? So would say many even of the wisest. But the following ordinance is ridiculed by the most impious of mankind also. They observe that whereas vegetables that grows upwards can be eaten, roots are forbidden, turnips, for instance; and they point out that figs are allowed, but not pomegranates or apples either. I have often heard many men saying this in whispers, and I too in former days have said the same, but now it seems that I alone of all men am bound to be deeply grateful to the ruling gods, to all of them, surely, but above all the rest to the Mother of the Gods. For all things am I grateful to her, and for this among the rest, that she did not disregard me when I wandered as it were in darkness.(874) For first she bade me cut off no part indeed of my body, but by the aid of the intelligible cause(875) that subsists prior to our souls, all that was superfluous and vain in the impulses and motions of my own soul. And that cause gave me, to aid my understanding, certain beliefs which are perhaps not wholly out of harmony with the true and sacred knowledge of the gods. But it looks as though, not knowing what to say next, I were turning round in a circle. I can, however, give clear and manifest reasons in every single case why we are not allowed to eat this food which is forbidden by the sacred ordinance, and presently I will do this. But for the moment it is better to bring forward certain forms, so to speak, and regulations which we must observe in order to be able to decide about these matters, though perhaps, owing to my haste, my argument may pass some evidence by.)

[175] Προσήκει δὲ πρῶτον ὑπομνῆσαι διὰ βραχέων, τίνα τε ἔφαμεν εἶναι τὸν Ἄττιν καὶ τί τὴν ἐκτομήν, τίνος τε εἶναι σύμβολα τὰ μετὰ τὴν ἐκτομὴν ἄχρι τῶν Ἱλαρίων γινόμενα καὶ τί βούλεσθαι τὴν ἁγνείαν. ὁ μὲν οὖν Ἄττις ἐλέγετο αἰτία τις οὖσα καὶ θεός, ὁ προσεχῶς δημιουργῶν τὸν ἔνυλον κόσμον, ὃς μέχρι τῶν ἐσχάτων κατιὼν ἵσταται ὑπὸ τῆς ἡλίου δημιουργικῆς κινήσεως, ὅταν ἐπὶ τῆς ἄκρως [B] ὡρισμένης τοῦ παντὸς ὁ θεὸς γένηται περιφερείας, ᾗ(876) τῆς ἰσημερίας τοὔνομά ἐστι κατὰ τὸ ἔργον. ἐκτομὴν δὲ ἐλέγομεν εἶναι τῆς ἀπειρίας τὴν ἐποχήν, ἣν οὐκ ἄλλως ἢ διὰ τῆς ἑπὶ τὰς πρεσβυτέρας καὶ ἀρχηγικωτέρας αἰτίας ἀνακλήσεώς τε καὶ ἀναδύσεως συμβαίνειν. αὐτῆς δὲ τῆς ἁγνείας φαμὲν τὸν σκοπὸν ἄνοδον τῶν ψυχῶν.

(First I had better remind you in a few words who I said Attis is; and what his castration means; and what is symbolised by the ceremonies that occur between the castration and the Hilaria; and what is meant by the rite of purification. Attis then was declared to be an original cause and a god, the direct creator of the material world, who descends to the lowest limits and is checked by the creative motion of the sun so soon as that god reaches the exactly limited circuit of the universe, which is called the equinox because of its effect in equalising night and day.(877) And I said that the castration meant the checking of limitlessness, which could only be brought about through the summons and resurrection of Attis to the more venerable and commanding causes. And I said that the end and aim of the rite of purification is the ascent of our souls.)

Οὐκοῦν οὐκ ἐᾷ πρῶτον σιτεῖσθαι τὰ κατὰ γῆς δυόμενα σπέρματα· ἔσχατον μὲν γὰρ τῶν ὄντων ἡ γῆ. ἐνταῦθα δέ φησιν ἀπελαθέντα καὶ Πλάτων τὰ κακὰ στρέφεσθαι, καὶ διὰ τῶν λογίων οἱ θεοὶ σκύβαλον αὐτὸ πολλαχοῦ καλοῦσι, [C] καὶ φεύγειν ἐντεῦθεν παρακελεύονται.(878) πρῶτον οὖν ἡ ζωογόνος καὶ προμηθὴς θεὸς οὐδὲ ἄχρι τῆς τῶν σωμάτων τροφῆς ἐπιτρέπει τοῖς κατὰ γῆς δυομένοις χρῆσθαι, παραινοῦσά γε πρὸς τὸν οὐρανόν, μᾶλλον δὲ καὶ ὑπὲρ τὸν οὐρανὸν βλέπειν. ἑνί τινες κέχρηνται σπέρματι, τοῖς λοβοῖς, οὐ σπέρμα μᾶλλον ἢ λάχανον αὐτὸ νομίζοντες [D] εἶναι τῷ πεφυκέναι πως ἀνωφερὲς καὶ ὀρθὸν καὶ οὐδὲ ἐρριζῶσθαι κατὰ τῆς γῆς· ἐρρίζωται δὲ ὥσπερ ἐκ δένδρου κιττοῦ τινος ἢ καὶ ἀμπέλου καρπὸς ἤρτηται καὶ καλάμης.(879) ἀπηγόρευται μὲν οὖν ἡμῖν σπέρματι χρῆσθαι διὰ τοῦτο φυτῶν, ἐπιτέτραπται δὲ χρῆσθαι καρποῖς καὶ λαχάνοις, οὐ τοῖς χαμαιζήλοις, ἀλλὰ τοῖς ἐκ γῆς αἰρομένοις ἄνω μετεώροις. ταύτῃ τοι καὶ τῆς γογγυλίδος τὸ μὲν γεωχαρὲς ὡς χθόνιον ἐπιτάττει παραιτεῖσθαι, [176] τὸ δὲ ἀναδυόμενον ἄνω καὶ εἰς ὕψος αἰρόμενον ὡς αὐτῷ τούτῳ καθαρὸν τυγχάνον δίδωσι προσένεγκασθαι. τῶν γοῦν λαχάνων ὀρμένοις μὲν συγχωρεῖ χρῆσθαι, ῥίζαις δὲ ἀπαγορεύει καὶ μάλιστα ταῖς ἐντρεφομέναις καὶ συμπαθούσαις τῇ γῇ. καὶ μὴν καὶ τῶν δένδρων μῆλα μὲν ὡς ἱερὰ καὶ χρυσᾶ καὶ ἀρρήτων ἄθλων καὶ τελεστικῶν εἰκόνας καταφθείρειν οὐκ ἐπέτρεψε καὶ καταναλίσκειν, ἄξιά γε ἄντα τῶν ἀρχετύπων χάριν τοῦ σέβεσθαί τε καὶ θεραπεύεσθαι· [B] ῥοιὰς δὲ ὡς φυτὸν χθόνιον παρῃτήσατο, καὶ τοῦ φοίνικος δὲ τὸν καρπὸν ἴσως μὲν ἄν τις εἴποι διὰ τὸ μὴ γίνεσθαι περὶ τὴν Φρυγίαν, ἔνθα πρῶτον ὁ θεσμὸς κατέστη· ἐμοὶ δὲ δοκεῖ μᾶλλον ὡς ἱερὸν ἡλίου τὸ φυτὸν ἀγήρων τε ὂν οὐ συγχωρῆσαι καταναλίσκειν ἐν ταῖς ἀγιστείαις εἰς τροφὴν σώματος. ἐπὶ τούτοις ἀπηγόρευται ἰχθύσιν ἅπασι χρῆσθαι. κοινὸν δέ ἐστι τοῦτο [C] καὶ πρὸς Αἰγυπτίους τὸ πρόβλημα. δοκεῖ δὲ ἔμοιγε δυοῖν ἕνεκεν ἄν τις ἰχθύων μάλιστα μὲν ἀεί, πάντως δὲ ἐν ταῖς ἁγιστείαις ἀποσχέσθαι, ἑνὸς μέν, ὅτι τούτων, ἃ μὴ θύομεν τοῖς θεοῖς, οὐδὲ σιτεῖσθαι προσήκει. δέος δὲ ἴσως οὐδέν, μή πού τις ἐνταῦθα λίχνος καὶ γάστρις ἐπιλάβηταί μου, ὥς που καὶ πρότερον ἤδη παθὼν αὐτὸ διαμνημονεύω, “Διὰ τί δέ; οὐχὶ καὶ θύομεν αὐτῶν πολλάκις τοῖς θεοῖς”; εἰπόντος ἀκούσας. ἀλλ᾽ εἴχομέν τι καὶ πρὸς τοῦτο εἰπεῖν. [D] καὶ θύομέν γε, ἔφην, ὦ μακάριε, ἔν τισι τελεστικαῖς θυσίαις, ὡς ἵππον Ῥωμαῖοι, ὡς πολλὰ καὶ ἄλλα θηρία καὶ ζῷα, κύνας ἴσως Ἕλληνες Ἑκάτῃ καὶ Ῥωμαῖοι δέ· καὶ πολλὰ παρ᾽ ἄλλοις ἐστὶ τῶν τελεστικῶν, καὶ δημοσίᾳ ταῖς πόλεσιν ἅπαξ τοῦ ἔτους ἢ δὶς τοιαῦτα θύματα, ἀλλ᾽ οὐκ ἐν ταῖς τιμητηρίοις, ὧν μόνων κοινωνεῖν ἄξιον καὶ τραπεζοῦν θεοῖς. τοὺς δὲ ἰχθύας ἐν ταῖς τιμητηρίοις οὐ θύομεν, ὅτι μήτε νέμομεν, [177] μήτε τῆς γενέσεως αὐτῶν ἐπιμελούμεθα, μήτε ἡμῖν εἰσιν ἀγέλαι καθάπερ προβάτων καὶ βοῶν οὕτω δὲ καὶ τῶν ἰχθύων. ταῦτα μὲν γὰρ ὑφ᾽ ἡμῶν βοηθούμενα τὰ ζῷα καὶ πληθύνοντα διὰ τοῦτο δικαίως ἂν ἡμῖν εἴς τε τὰς ἄλλας χρείας ἐπικουροίη καὶ πρό γε τῶν ἄλλων ἐς τιμητηρίους θυσίας. εἷς μὲν δὴ λόγος οὗτος, δι᾽ ὃν οὐκ οἶμαι δεῖν ἰχθὺν ἐν ἁγνείας καιρῷ προσφέρεσθαι τροφήν. ἕτερος δέ, ὃν καὶ μᾶλλον ἡγοῦμαι τοῖς προειρημένοις ἁρμόζειν, ὅτι τρόπον τινὰ καὶ αὐτοὶ κατὰ τοῦ βυθοῦ δεδυκότες εἶεν [B] ἂν χθονιώτεροι τῶν σπερμάτων, ὁ δὲ ἐπιθυμῶν ἀναπτῆναι καὶ μετέωρος ὑπὲρ τὸν ἀέρα πρὸς αὐτὰς οὐρανοῦ πτῆναι κορυφὰς δικαίως ἂν ἀποστρέφοιτο πάντα τὰ τοιαῦτα, μεταθέοι δὲ καὶ μετατρέχοι τὰ τεινόμενα πρὸς τὸν ἀέρα καὶ σπεύδοντα πρὸς τὸ ἄναντες καί, ἵνα ποιητικώτερον(880) εἴπω, πρὸς τὸν οὐρανὸν ὁρῶντα.(881) ὄρνισιν οὖν ἐπιτρέπει χρῆσθαι πλὴν ὀλίγων, οὓς ἱεροὺς εἶναι πάντῃ συμβέβηκε, καὶ τῶν τετραπόδων τοῖς συνήθεσιν ἔξω [C] τοῦ χοίρου. τοῦτον δὲ ὡς χθόνιον πάντη μορφῇ τε καὶ τῷ βίῳ καὶ αὐτῷ τῷ τῆς οὐσίας λόγῳ. περιττωματικός τε γὰρ καὶ παχὺς τὴν σάρκα· τῆς ἱερᾶς ἀποκηρύττει τροφῆς. φίλον γὰρ εἶναι πεπίστευται θῦμα τοῖς χθονίοις θεοῖς οὐκ ἀπεικότως. ἀθέατον γάρ ἐστιν οὐρανοῦ τουτὶ τὸ ζῷον, οὐ μόνον οὐ βουλόμενον, ἀλλ᾽ οὐδὲ πεφυκὸς ἀναβλέψαι ποτέ. τοιαύτας μὲν δὴ αἰτίας ὑπὲρ τῆς ἀποχῆς ὧν ἀπέχεσθαι δεῖ εἴρηκεν ὁ θεῖος θεσμός· [D] οἱ ξυνιέντες δὲ κοινούμεθα τοῖς ἐπισταμένοις θεούς.

(For this reason then the ordinance forbids us first to eat those fruits that grow downwards in the earth. For the earth is the last and lowest of things. And Plato also says(882) that evil, exiled from the gods, now moves on earth; and in the oracles the gods often call the earth refuse, and exhort us to escape thence. And so, in the first place, the life‐ generating god who is our providence does not allow us to use to nourish our bodies fruits that grow under the earth; and thereby enjoins that we turn our eyes towards the heavens, or rather above the heavens.(883) One kind of fruit of the earth, however, some people do eat, I mean fruit in pods, because they regard this as a vegetable rather than a fruit, since it grows with a sort of upward tendency and is upright, and not rooted below the soil; I mean that it is rooted like the fruit of the ivy that hangs on a tree or of the vine that hangs on a stem. For this reason then we are forbidden to eat seeds and certain plants, but we are allowed to eat fruit and vegetables, only not those that creep on the ground, but those that are raised up from the earth and hang high in the air. It is surely for this reason that the ordinance bids us also avoid that part of the turnip which inclines to the earth since it belongs to the under world, but allows us to eat that part which grows upwards and attains to some height, since by that very fact it is pure. In fact it allows us to eat any vegetables that grow upwards, but forbids us roots, and especially those which are nourished in and influenced by the earth. Moreover in the case of trees it does not allow us to destroy and consume apples, for these are sacred and golden and are the symbols of secret and mystical rewards. Rather are they worthy to be reverenced and worshipped for the sake of their archetypes. And pomegranates are forbidden because they belong to the under‐world; and the fruit of the date‐palm, perhaps one might say because the date‐palm does not grow in Phrygia where the ordinance was first established. But my own theory is rather that it is because this tree is sacred to the sun, and is perennial, that we are forbidden to use it to nourish our bodies during the sacred rites. Besides these, the use of all kinds of fish is forbidden. This is a question of interest to the Egyptians as well as to ourselves. Now my opinion is that for two reasons we ought to abstain from fish, at all times if possible, but above all during the sacred rites. One reason is that it is not fitting that we should eat what we do not use in sacrifices to the gods. And perhaps I need not be afraid that hereupon some greedy person who is the slave of his belly will take me up, though as I remember that very thing happened to me once before; and then I heard someone objecting: “What do you mean? Do we not often sacrifice fish to the gods?” But I had an answer ready for this question also. “My good sir,” I said, “it is true that we make offerings of fish in certain mystical sacrifices, just as the Romans sacrifice the horse and many other animals too, both wild and domesticated, and as the Greeks and the Romans too sacrifice dogs to Hecate. And among other nations also many other animals are offered in the mystic cults; and sacrifices of that sort take place publicly in their cities once or twice a year. But that is not the custom in the sacrifices which we honour most highly, in which alone the gods deign to join us and to share our table. In those most honoured sacrifices we do not offer fish, for the reason that we do not tend fish, nor look after the breeding of them, and we do not keep flocks of fish as we do of sheep and cattle. For since we foster these animals and they multiply accordingly, it is only right that they should serve for all our uses and above all for the sacrifices that we honour most.” This then is one reason why I think we ought not to use fish for food at the time of the rite of purification. The second reason which is, I think, even more in keeping with what I have just said, is that, since fish also, in a manner of speaking, go down into the lowest depths, they, even more than seeds, belong to the under‐world. But he who longs to take flight upwards and to mount aloft above this atmosphere of ours, even to the highest peaks of the heavens, would do well to abstain from all such food. He will rather pursue and follow after things that tend upwards towards the air, and strive to the utmost height, and, if I may use a poetic phrase, look upward to the skies. Birds, for example, we may eat, except only those few which are commonly held sacred,(884) and ordinary four‐footed animals, except the pig. This animal is banned as food during the sacred rites because by its shape and way of life, and the very nature of its substance—for its flesh is impure and coarse—it belongs wholly to the earth. And therefore men came to believe that it was an acceptable offering to the gods of the under‐world. For this animal does not look up at the sky, not only because it has no such desire, but because it is so made that it can never look upwards. These then are the reasons that have been given by the divine ordinance for abstinence from such food as we ought to renounce. And we who comprehend share our knowledge with those who know the nature of the gods.)

Ὕπὲρ δὲ ὧν ἐπιτρέπει χρῆσθαι λέγομεν τοσοῦτον, ὡς οὐ πᾶσιν ἅπαντα,(885) τὸ δυνατὸν δὲ ὁ θεῖος νόμος τῇ ἀνθρωπίνῃ φύσει σκοπῶν ἐπέτρεψε χρῆσθαι τουτοισὶ τοῖς πολλοῖς, οὐχ ἵνα πᾶσι πάντες ἐξ ἀνάγκης χρησώμεθα· τοῦτο μὲν γὰρ ἴσως οὐκ εὔκολον· ἀλλ᾽ ὅπως ἐκείνῳ, ὅτῳ ἄρα πρῶτον [178] μὲν ἡ τοῦ σώματος συγχωρεῖ(886) δύναμις, εἶτά τις περιουσία συντρέχει καὶ τρίτον ἡ προαίρεσις, ἣν ἐν τοῖς ἱεροῖς οὕτως ἄξιον ἐπιτείνειν, ὥστε καὶ ὑπὲρ τὴν τοῦ σώματος δύναμιν ὁρμᾶν καὶ προθυμεῖσθαι τοῖς θείοις ἀκολουθεῖν θεσμοῖς. ἔστι γὰρ δὴ τοῦτο μάλιστα μὲν ἀνυσιμώτερον αὐτῇ τῇ ψυχῇ πρὸς σωτηρίαν, εἰ μείζονα λόγον αὑτῆς, [B] ἀλλὰ μὴ τοῦ σώματος τῆς ἀσφαλείας ποιήσαιτο, πρὸς δὲ καὶ αὐτὸ τὸ σῶμα μείζονος καὶ θαυμασιωτέρας φαίνεται λεληθότως τῆς ὠφελείας μεταλαγχάνον. ὅταν γὰρ ἡ ψυχὴ πᾶσαν ἑαυτὴν δῷ τοῖς θεοῖς, ὅλα τὰ καθ᾽ ἑαυτὴν ἐπιτρέψασα τοῖς κρείττοσιν, ἑπομένης οἶμαι τῆς ἁγιστείας καὶ πρό γε ταύτης τῶν θείων θεσμῶν ἡγουμένων, ὄντος οὐδενὸς λοιπὸν τοῦ ἀπείργοντος καὶ ἐμποδίζοντος· πάντα γάρ ἐστιν ἐν τοῖς θεοῖς καὶ πάντα περὶ αὐτοὺς ὑφέστηκε καὶ πάντα τῶν θεῶν ἐστι πλήρη· αὐτίκα μὲν αὐταῖς ἐλλάμπει τὸ θεῖον φῶς, θεωθεῖσαι δὲ αὗται τόνον τινὰ καὶ ῥώμην ἐπιτιθέασι [C] τῷ συμφύτῳ πνεύματι, τοῦτο δὲ ὑπ᾽ αὐτῶν στομούμενον ὥσπερ καὶ κρατυνόμενον σωτηρίας ἐστιν αἴτιον ὅλῳ τῷ σώματι. τὸ δὲ ὅτι μάλιστα μὲν πάσας τὰς νόσους, εἰ δὲ μή, ὅτι τὰς πλείστας καὶ μεγίστας ἐκ τῆς τοῦ πνεύματος εἶναι τροπῆς καὶ παραφορᾶς συμβέβηκεν, οὐδεὶς ὅστις οἶμαι τῶν Ἀσκληπιαδῶν οὐ φήσει.(887) οἱ μὲν γὰρ καὶ πάσας φασίν, οἱ δὲ τὰς πλείστας καὶ μεγίστας καὶ ἰαθῆναι χαλεπωτάτας· μαρτυρεῖ δὲ τούτοις [D] καὶ τὰ τῶν θεῶν λόγια, φημὶ δέ, ὅτι διὰ τῆς ἁγιστείας οὐχ ἡ ψυχὴ μόνον, ἀλλὰ καὶ τὰ σώματα βοηθείας πολλῆς καὶ σωτηρίας ἀξιοῦται· σώζεσθαι γάρ σφισι καὶ τὸ “πικρᾶς ὕλης περίβλημα βρότειον” οἱ θεοὶ τοῖς ὑπεράγνοις παρακελευόμενοι τῶν θεουργῶν κατεπαγγέλλονται.

(And to the question what food is permitted I will only say this. The divine law does not allow all kinds of food to all men, but takes into account what is possible to human nature and allows us to eat most animals, as I have said. It is not as though we must all of necessity eat all kinds—for perhaps that would not be convenient—but we are to use first what our physical powers allow; secondly, what is at hand in abundance; thirdly, we are to exercise our own wills. But at the season of the sacred ceremonies we ought to exert those wills to the utmost so that we may attain to what is beyond our ordinary physical powers, and thus may be eager and willing to obey the divine ordinances. For it is by all means more effective for the salvation of the soul itself that one should pay greater heed to its safety than to the safety of the body. And moreover the body too seems thereby to share insensibly in that great and marvellous benefit. For when the soul abandons herself wholly to the gods, and entrusts her own concerns absolutely to the higher powers, and then follow the sacred rites—these too being preceded by the divine ordinances—then, I say, since there is nothing to hinder or prevent—for all things reside in the gods, all things subsist in relation to them, all things are filled with the gods—straightway the divine light illumines our souls. And thus endowed with divinity they impart a certain vigour and energy to the breath(888) implanted in them by nature; and so that breath is hardened as it were and strengthened by the soul, and hence gives health to the whole body. For I think not one of the sons of Asclepios would deny that all diseases, or at any rate very many and those the most serious, are caused by the disturbance and derangement of the breathing. Some doctors assert that all diseases, others that the greater number and the most serious and hardest to cure, are due to this. Moreover the oracles of the gods bear witness thereto, I mean that by the rite of purification not the soul alone but the body as well is greatly benefited and preserved. Indeed the gods when they exhort those theurgists who are especially holy, announce to them that their “mortal husk of raw matter”(889) shall be preserved from perishing.)

Τίς οὖν ἡμῖν ὑπολείπεται λόγος, ἄλλως τε καὶ ἐν βραχεῖ νυκτὸς μέρει ταῦτα ἀπνευστὶ ξυνεῖραι(890) συγχωρηθεῖσιν, οὐδὲν οὔτε προανεγνωκόσιν οὔτε σκεψαμένοις περὶ αὐτῶν, [179] ἀλλ᾽ οὐδὲ προελομένοις ὑπὲρ τούτων εἰπεῖν πρὶν ἢ τὰς δέλτους ταύτας αἰτῆσαι; μάρτυς δὲ ἡ θεός μοι τοῦ λόγου. ἀλλ᾽, ὅπερ ἔφην, τί τὸ λειπόμενον ἡμῖν ὑμνῆσαι τὴν θεὸν μετὰ τῆς Ἀθηνᾶς καὶ τοῦ Διονύσου, ὧν δὴ καὶ τὰς ἑορτὰς ἐν ταύταις ἔθετο ταῖς ἁγιστείαις ὁ νόμος; ὁρῶ μὲν τῆς Ἀθηνᾶς πρὸς τὴν Μητέρα τῶν θεῶν διὰ τῆς προνοητικῆς ἐν ἑκατέραις ταῖς οὐσίαις ὁμοιότητος [B] τὴν συγγένειαν ἐπισκοπῶ δὲ καὶ τὴν Διονύσου μεριστὴν δημιουργίαν, ἣν ἐκ τῆς ἑνοειδοῦς καὶ μονίμου ζωῆς τοῦ μεγάλου Διὸς ὁ μέγας Διόνυσος παραδεξάμενος, ἅτε καὶ προελθὼν ἐξ ἐκείνου, τοῖς φαινομένοις ἅπασιν ἐγκατένειμεν, ἐπιτροπεύων καὶ βασιλεύων τῆς μεριστῆς συμπάσης δημιουργίας. προσήκει δὲ σὺν τούτοις ὑμνῆσαι καὶ τὸν Ἐπαφρόδιτον Ἑρμῆν· [C] καλεῖται γὰρ οὕτως ὑπὸ τῶν μυστῶν ὁ θεὸς οὗτος, ὅσοι λαμπάδας φασὶν ἀνάπτειν Ἄττιδι τῷ σοφῷ. τίς οὖν οὕτω παχὺς τὴν ψυχήν, ὃς οὐ συνίησιν, ὅτι δι᾽ Ἑρμοῦ μὲν καὶ Ἀφροδίτης ἀνακαλεῖται πάντα πανταχοῦ τὰ τῆς γενέσεως ἔχοντα τὸ ἕνεκά του(891) πάντη καὶ πάντως ὃ τοῦ λόγου μάλιστα ἴδιόν ἐστιν; Ἄττις δὲ οὐχ οὗτος ἐστιν ὁ μικρῷ πρόσθεν ἄφρων, νῦν δὲ ἀκούων διὰ τὴν ἐκτομὴν σοφός; ἄφρων μὲν ὅτι τὴν ὕλην εἵλετο καὶ τὴν γένεσιν ἐπιτροπεύει, σοφὸς δὲ ὅτι τὸ σκύβαλον τοῦτο εἰς κάλλος ἐκόσμησε τοσοῦτον [D] καὶ μετέστησεν, ὅσον οὐδεμί ἂν μιμήσαιτο ἀνθρώπων τέχνη καὶ σένεσις. ἀλλὰ τί πέρας ἔσται μοι τῶν λόγων; ἢ δῆλον ὡς ὁ τῆς μεγάλης ὕμνος θεοῦ;

(And now what is left for me to say? Especially since it was granted me to compose this hymn at a breath, in the short space of one night, without having read anything on the subject beforehand, or thought it over. Nay, I had not even planned to speak thereof until the moment that I asked for these writing‐tablets. May the goddess bear witness to the truth of my words! Nevertheless, as I said before, does there not still remain for me to celebrate the goddess in her union with Athene and Dionysus? For the sacred law established their festivals at the very time of her sacred rites. And I recognise the kinship of Athene and the Mother of the Gods through the similarity of the forethought that inheres in the substance of both goddesses. And I discern also the divided creative function of Dionysus, which great Dionysus received from the single and abiding principle of life that is in mighty Zeus. For from Zeus he proceeded, and he bestows that life on all things visible, controlling and governing the creation of the whole divisible world. Together with these gods we ought to celebrate Hermes Epaphroditus.(892) For so this god is entitled by the initiated who say that he kindles the torches for wise Attis. And who has a soul so dense as not to understand that through Hermes and Aphrodite are invoked all generated things everywhere, since they everywhere and throughout have a purpose which is peculiarly appropriate to the Logos?(893) But is not this Logos Attis, who not long ago was out of his senses, but now through his castration is called wise? Yes, he was out of his senses because he preferred matter and presides over generation, but he is wise because he adorned and transformed this refuse, our earth, with such beauty as no human art or cunning could imitate. But how shall I conclude my discourse? Surely with this hymn to the Great Goddess.)

Ὦ θεῶν καὶ ἀνθρώπων μῆτερ, ὦ τοῦ μεγάλου σύνθωκε καὶ σύνθρονε Διός, ὦ πηγὴ τῶν νοερῶν θεῶν, ὦ τῶν νοητῶν ταῖς ἀχράντοις οὐσίαις συνδραμοῦσα καὶ τὴν κοινὴν ἐκ πάντων αἰτίαν παραδεξαμένη [180] καὶ τοῖς νοεροῖς ἐνδιδοῦσα ζωογόνε θεὰ καὶ μῆτις καὶ πρόνοια καὶ τῶν ἡμετέρων ψυχῶν δημιουργέ, ὦ τὸν μέγαν Διόνυσον ἀγαπῶσα καὶ τὸν Ἄττιν ἐκτεθέντα περισωσαμένη καὶ πάλιν αὐτὸν εἰς τὸ γῆς ἄντρον καταδυόμενον ἐπανάγουσα, ὦ πάντων μὲν ἀγαθῶν τοῖς νοεροῖς ἡγουμένη θεοῖς, πάντων δὲ ἀποπληροῦσα τὸν αἰσθητὸν κόσμον, πάντα δὲ ἡμῖν ἐν πᾶσιν ἀγαθὰ χαρισαμένη, δίδου πᾶσι [B] μὲν ἀνθρώποις εὐδαιμονίαν, ἧς τὸ κεφάλαιον ἡ τῶν θεῶν γνῶσίς ἐστι, κοινῇ δὲ τῷ Ῥωμαίων δήμῳ, μάλιστα μὲν ἀποτρίψασθαι τῆς ἀθεότητος τὴν κηλίδα, πρὸς δὲ καὶ τὴν τύχην εὐμενῆ συνδιακυβερνῶσαν αὐτῷ τὰ τῆς ἀρχῆς πολλὰς χιλιάδας ἐτῶν, ἐμοὶ δὲ καρπὸν γενέσθαι τῆς περὶ σὲ θεραπείας ἀλήθειαν ἐν τοῖς περὶ θεῶν δόγμασιν, ἐν θεουργίᾳ τελειότητα, πάντων ἔργων, οἷς προσερχόμεθα περὶ τὰς πολιτικὰς [C] καὶ στρατιωτικὰς πράξεις,(894) ἀρετὴν μετὰ τῆς ἀγαθῆς τύχης καὶ τὸ τοῦ βίου πέρας ἄλυπον τε καὶ εὐδόκιμον μετὰ τῆς ἀγαθῆς ἐλπίδος τῆς ἐπὶ τῇ παρ᾽ ὑμᾶς πορείᾳ.

(O Mother of gods and men, thou that art the assessor of Zeus and sharest his throne, O source of the intellectual gods, that pursuest thy course with the stainless substance of the intelligible gods; that dost receive from them all the common cause of things and dost thyself bestow it on the intellectual gods; O life‐giving goddess that art the counsel and the providence and the creator of our souls; O thou that lovest great Dionysus, and didst save Attis when exposed at birth, and didst lead him back when he had descended into the cave of the nymph; O thou that givest all good things to the intellectual gods and fillest with all things this sensible world, and with all the rest givest us all things good! Do thou grant to all men happiness, and that highest happiness of all, the knowledge of the gods; and grant to the Roman people in general that they may cleanse themselves of the stain of impiety; grant them a blessed lot, and help them to guide their Empire for many thousands of years! And for myself, grant me as fruit of my worship of thee that I may have true knowledge in the doctrines about the gods. Make me perfect in theurgy. And in all that I undertake, in the affairs of the state and the army, grant me virtue and good fortune, and that the close of my life may be painless and glorious, in the good hope that it is to you, the gods, that I journey!)

INDEX

_References to Homer are not given on account of their number._

Achilles, 133, 143, 147, 155, 161, 181, 199, 255

Acropolis, the, 445

Adonis, 439, 440, 443

Aeetes, 221

Aeneas, 421

Aeschines, 83

Aeschylus, 199, 409

Agamemnon, 133, 145, 181, 199, 253, 263

Agesilaus, 39, 113, 279

Ajax, 147, 189

Alcibiades, 33

Alcinous, 141, 255, 281, 283

Alexander, 25, 45, 107, 111, 119, 145, 193, 229, 253, 255, 287

Alexandria, 429

Aloadae, the, 73

Alps, the, 193, 199

Amazon, the, 339

Ammianus, Marcellinus, 365

Antioch, 105

Antiochus, king, 167

Antony, 45

Aphrodite, 351, 411, 419, 421, 501

Apollo, 348, 357, 369, 391, 393, 409

Aquileia, 99, 191, 193

Arabs, the, 53

Arcadians, the, 207

Arcesilaus, 279

Archidamus, 207

Archilochus, 215

Archimedes, 75

Areopagus, the, 163

Argolis, 317

Argos, 285, 317

Arion, 297

Aristophanes, 215, 257

Aristotle, 279, 287, 353, 354, 359, 362, 363, 389, 405, 415, 453, 455, 457, 499

Armenians, the, 47, 53

Arsaces, 53

Asclepios, 393, 395, 419, 499

Assyria, 223, 337

Astyages, 83

Athenaeus, 255

Athene, 281, 285, 305, 351, 407, 409, 411, 419, 463, 499

Athenians, the, 55, 485

Athens, 21, 73, 305, 317

Athos, 211

Atlantic, the, 149

Attalids, the, 445

Attis, 439, 440, 443‐503

Augustine, Saint, 385

Augustus, 45

Aurelian, 425

Azizos, 413, 423

Baal, 413

Babylon, 223, 287, 337

Brennus, 77

Briseis, 199

Cadmus, 217

Caesar, Julius, 223

Calypso, 301, 302

Cambyses, 107, 287, 313

Cancer, tropic of, 481, 485

Capaneus, 151, 295

Capitoline, the, 77, 421

Capricorn, tropic of, 427, 481, 485

Caria, 169

Carians, the, 151

Carrhae, 45

Carthage, 83, 105, 449

Carthaginians, the, 35, 39, 41, 75, 199, 445

Carus, Emperor, 45

Catullus, 439, 467

Celts, the, 29, 33, 77, 89, 149, 329

Chaldaeans, the, 429, 483

Cimon, 341

Circe, 301

Claudia, 447

Claudius, Emperor, 17, 137

Cleon, 65

Cnossus, 219

Colophon, 215

Commodus, 349

Constans, 23, 25, 43, 249, 251

Constantine, 19, 23, 43, 139, 249

Constantine II, 23, 43, 249, 251

Constantinople, 15, 21, 105

Constantius, 3‐127, 305, 309, 311, 315, 321, 327, 343, 351

Constantius Chlorus, 17, 139

Corinth, 317

Corybants, 319, 467, 469

Crassus, 45

Crete, 169

Cumont, 348, 351, 439

Cyaxares, 113

Cybele, 349, 439, 440, 443‐503

Cyprus, 369, 391

Cyrus, 23, 25, 33, 83, 107, 113, 207, 279, 287

Cyrus the Younger, 279

Damascius, 483

Danube, the, 193, 287

Darius, 85, 227, 313

Darius III, 253

Demeter, 483

Demosthenes, 67, 83, 87, 91, 205

Deo, 483, 485

Dio Chrysostom, 231

Diocletian, 19

Dionysus, 333, 351, 369, 393, 395, 407, 417, 419, 499, 501, 503

Dioscorides, 255

Dioscuri, the, 401

Drave, the, 161, 259

Dulichium, 295

Egypt, 313

Egyptians, the, 317, 429, 493

Eleusinian Mysteries, 483

Emesa, 413, 423

Empedocles, 373, 379

Epicureans, the, 451

Euboea, 341

Euphrates, the, 337

Eupolis, 85

Euripides, 81, 227, 257, 261, 331

Eusebia, Empress, 273‐345

Eustathius, 409

Evadne, 295

Fausta, 19, 23

Franks, the, 91

Frazer, 439, 471

Galatia (Gaul), 35, 67, 329, 345

Galatians (Gauls), 77, 89

Galerius (Maximianus), 45

Galli, the, 439, 467

Gallus, 115, 443, 471, 473

Gallus, the river, 451, 461

Gallus Caesar, vii, 273

Germans, the, 149, 199

Getae, the, 25

Gibbon, 53

Graces, the, 401, 407

Gyges, 41

Hades, 351, 369

Harrison, 439

Hecate, 493

Hector, 147, 179, 181, 189, 193

Helen, 253

Heliaia, the, 425, 429

Helicon, 285

Heliogabalus, 413

Helios, Hymn to, 353‐435, 451, 461, 467, 471

Heneti (Veneti), 193

Hera, 373

Heracleidae, the, 35, 37, 217

Heracleitus, 463

Heracles, 139, 151, 219, 257, 285, 465, 467

Hermes, 357, Epaphroditus, 501

Herodotus, 23, 33, 211, 227, 229, 267, 285, 313, 337, 339

Hesiod, 151, 351, 371

Hilaria, the, 471, 473, 489

Hipparchus, 429

Homerids, the, 141

Horace, 33, 217, 423

Horus, 407

Hyperion, 371

Iamblichus, 348, 349, 350, 351, 353, 359, 365, 397, 399, 401, 411, 413, 433, 441, 453, 483

Iberians, the, 149

Illyria, 15, 67, 205, 287

Illyrians, the, 91, 215

India, 91, 193

Ionia, 317

Iris, 181

Isis, 349

Isocrates, 3, 7, 193, 229, 231

Italy, 67

Ithaca, 295

Juno, 421

Jupiter, 77

Kronia, the, 431

Kronos, 429

Lacedaemonians, the, 33, 35

Laodameia, 295

Latin, 209

Leda, 219

Leonidas, 261

Libanius, 3

Libra, 485

Licinius, 97

Ligurians, the, 193

Livy, 423, 445

Lucifer, 413

Lycurgus, 37

Lycus, the, 199

Lydia, 211

Lydians, the, 41, 287

Lysander, 39, 113

Macedonia, 211, 285, 287, 289, 295

Macedonians, the, 45, 253

Macrobius, 363, 369, 401

Magnentius, 5, 79, 81, 87, 88, 147, 193, 251, 253

Marcellinus, 155

Marcellus, 75

Mases, 317

Maxentius, 21

Maximianus, 17, 25

Maximus of Ephesus, 483

Medes, the, 73, 33, 287

Memnon, 221

Menander (rhetorician), 3, 348

Menelaus, 263

Menestheus, 143

Meriones, 141

Messene, 75

Methymna, 297

Metroum, the, 445

Midas, 227

Milan, 273

Minos, 219

Misopogon, the, 303

Mithras, 348, 349, 353, 361, 401, 425, 440, 483

Monimos, 413

Muses, the, 357, 393, 395, 417, 419

Mygdonius, the, 69, 165, 167

Myrmecides, 299

Myrsa, 93, 125

Nausicaa, 281, 301

Naville, 350

Nestor, 143, 181, 199

Nicias, 65

Nile, the, 69, 317

Nisaean horses, 135

Nitocris, Queen, 227, 337

Norici, the, 93

Numa, King, 425, 427

Oceanus, 351, 373, 403, 405

Odysseus, 31, 83, 199, 203, 205, 255, 303, 371

Olympia, games at, 209, 223

Olympus, 285

Oricus, 287

Osiris, 369

Ovid, 423, 445

Palatine, the, 421

Pandareos, 155

Pandarus, 141

Pannonia (Paeonia), 49, 53, 77, 91, 93, 259

Paris, 263

Parthia, 35

Parthians, the, 33, 35, 57, 61, 199

Parysatis, 23

Patroclus, 193

Peirene, 319

Pelopids, the, 217

Peloponnesus, the, 341

Penelope, 281, 295, 301, 303, 305, 339, 341

Penthesilea, 339

Pergamon, 445

Pericles, 85, 341, 343

Persephone, 440, 483

Persians, the, 45, 47, 69, 91, 253, 287, 350

Phaeacians, the, 301

Phaethon, 223

Pheidias, 145, 299

Philip of Macedon, 25, 287

Phocian war, the, 87

Phoenicians, the, 363, 411

Phrygia, 449, 493

Phrygians, the, 443, 447

Pieria, 285

Pindar, 21, 309, 358, 371

Pittacus, 135

Plataeans, the, 75

Plato, 29, 36, 135, 183, 185, 187, 199, 211, 217, 219, 227, 229, 231, 233, 235, 239, 243, 279, 349, 351, 353, 354, 359, 369, 379, 381, 383, 391, 393, 395, 397, 399, 405, 411, 417, 440, 448, 453, 455, 457, 483, 485

Plautus, 229

Plotinus, 348, 349, 353, 397, 440, 441, 451, 459

Plutarch, 193, 279, 341, 348, 350, 405, 423, 440, 485

Po, river, 199

Porphyry, 353, 385, 441, 451, 467, 481, 495

Poseidon, 259, 283

Praxiteles, 145

Priam, 193, 253

Proclus, 393, 411, 431, 483

Prodicus, 151

Propertius, 447

Ptolemy, Claudius, 429

Ptolemy Soter, 369

Pylos, 65, 75

Pyramids, the, 223

Pythian oracle, the, 211

Pytho, 223

Quintilian, 273

Quirinus (Romulus), 423, 425

Remus, 423

Renan, 349

Rhadamanthus, 219

Rhine, the, 193, 345

Rhodogyne, 337

Rhodopis, 337

Romans, the, 261, 419, 443, 449, 493, 503

Rome, 13, 15, 17, 75, 77, 259, 343, 357, 413, 421, 425, 449

Romulus, 23, 421, 425

Sallust, 351, 353, 431, 441, 461, 477

Samos, 295, 313, 341

Sapor, King, 53, 61, 63, 69, 73, 169

Sappho, 293

Sarambos, 229

Sarpedon, 147, 159, 173, 179

Saturn, 429

Saxons, the, 91

Scamander, the, 161

Scheria, 303

Scipio, 449

Scythians, the, 77, 91

Selene, 411, 423

Seleucus, 105

Semiramis, 337

Serapis, 349, 351, 369

Showerman, 348

Sicily, 67, 199, 445

Sicyon, 317

Silius Italicus, 445

Silvanus, 125, 259, 261

Silvia, 423

Simonides, 9

Socrates, 211, 255, 279

Sogdiana, 193

Sophocles, 358

Sparta, 207, 317

Spartans, the, 261

Sparti, the, 217

Stobaeus, 229

Stoics, the, 499

Syloson, 313

Syracuse, 75

Syria, 69

Syrians, the, 423

Taenarum, 297

Tantalus, 227

Telemachus, 141

Temenus, 285

Terpander, 297

Tertullian, 348

Teucer, 141

Thales, 335

Thea, 371

Themistius, 193, 205, 229, 453

Theophrastus, 453

Thermopylae, 259

Thessalians, the, 83, 289

Thessalonica, 289

Thessaly, 169

Thrace, 287, 317

Tiber, the, 445

Tigris, the, 57, 149, 167, 199

Tiranus, 53

Tiridates, 53

Tomyris, Queen, 339

Troy, 257

Typho, 151

Usener, 425

Veneti, the, 191

Vesta, 423

Vetranio, 5, 67, 77, 79, 123, 193, 205, 207

Wilamowitz, 351

Xenarchus, 453

Xenophon, 37, 151, 207, 279

Xerxes, 73, 109, 169, 211

Zeller, 407

Zeus, 351, 371, 391, 393, 407, 409, 477, 501

FOOTNOTES

1 The chief sources for the life of Julian are his _Orations_, his _Letter to the Athenians_, Ammianus Marcellinus, and the _Orations_ and _Epistles_ of Libanius.

2 fr. 89.

3 Epistle, 33.

4 352 A.

5 236 A.

6 The text of the present edition is Hertlein’s, revised.

7 ψεῦδος V.

8 τὴν δύναμιν Wyttenbach, δύνασθαι τὴν MSS, Hertlein.

9 Vetranio.

10 Magnentius.

11 Isocrates, _Panegyricus_, 42 C.

12 τοῦ Reiske adds.

13 τοῖς προλαβοῦσιν Hertlein suggests, τότε προλαβοῦσιν MSS.

14 σε Schaefer adds.

15 Simonides _fr._ 66. Horace, _Odes_ 3. 2. 25.

16 καὶ Reiske adds.

17 ἱππέων καὶ πεζῶν MSS.

18 γεγόνασιν· οὐκοῦν ὡς MSS, οὔκουν ἀλλ᾽ ὡς M, οὔκουν οὕτως, ἀλλ ὡς Hertlein suggests.

19 ἐκγόνων Wright, ἐγγόνων MSS, Hertlein.

20 σε Schaefer adds.

21 ἐθέλοιμ᾽ ἄν Cobet, ἔχοιμ᾽ ἄν Hertlein, εὔχομαι MSS.

22 δόξης Wyttenbach ἀξίας MSS, Hertlein.

23 Rome.

24 Rome.

25 τῶν Hertlein adds.

26 πρᾴως Cobet, ὁσίως MSS, Hertlein.

27 Constantius Chlorus and Maximianus.

28 Diocletian.

29 Constantine and Fausta.

30 Maxentius.

31 Constantinople.

32 Pindar _fr._ 46.

33 τε Cobet, εὖ MSS, Hertlein.

34 Herodotus 3. 89.

35 Constantine II. and Constans.

36 συνέβαινε Reiske, lacuna Hertlein.

37 οὔσης Wyttenbach adds, περιουσίας· MSS, Hertlein.

38 ἄν Schaefer adds.

39 ἔκγονοι Petavius, ἔγγονοι MSS, Hertlein.

40 γεγόνασιν Wyttenbach adds.

41 σε Wyttenbach adds.

42 Maximianus.

43 Constans.

44 καὶ Wyttenbach adds.

45 ποιεῖσθαι Wyttenbach, ποιεῖσθαι εἶναι δὲ MSS, Hertlein.

46 ἀναβιβάζοντα Cobet, ἀνάγοντα MSS, Hertlein.

47 Isocrates, _Evagoras_ 21.

48 Romulus.

49 _Republic_ 467 E.

50 τὰς πόλεις Cobet, ταῖς πόλεσιν MSS, Hertlein.

51 τῷ μὲν ὃς Wright, τὸν μὲν MSS, Hertlein, τὸ μὲν V.

52 Herodotus 1. 114.

53 πρῶτον Cobet adds.

54 ἤνεγκας Cobet, διήνεγκας MSS, Hertlein.

55 ἢ Reiske adds.

56 περιουσίαν Petavius, γερουσίαν MSS, Hertlein.

57 ἄρξοντα Hertlein suggests, ἄρχοντα MSS.

58 διαφυλάττοντα [καὶ] Hertlein.

59 ἄρξουσιν Cobet, ἄρχουσιν MSS, Hertlein.

60 παραδυομένη Wright, cf. Rep. 424 D, ὑποδυομένη MSS, Hertlein.

61 ἐνέτεκεν Wyttenbach, ἐντεκεῖν MSS, Hertlein, πέφυκεν ἐντεκεῖν Petavius.

62 Cf. Aeschines _Against Ctesiphon_ 78. Horace _Epistles_ 1. 11. 27.

63 cf. Xenophon _Rep. Lac._ 15. 7.

64 τὰ Wyttenbach adds.

65 λαθεῖν Cobet, τὸ λαθεῖν MSS, Hertlein, τοῦ λαθεῖν Schaefer.

66 τι δρῶντα Spanheim, ἱδρῶτα MSS, Hertlein.

67 τροφῆς MSS, Cobet, διατροφῆς V, Hertlein.

68 κατακτησάμενος Cobet κτησάμενος MSS, Hertlein, καταχρησάμενος V.

69 δεόμενος MSS, Cobet, ἐνδεόμενος Hertlein.

70 Gyges.

71 ἰσηγορίας Petavius, ἴσης παρηγορίας MSS, Hertlein.

72 At Nicomedia 337 A.D.

73 Isocrates, _Evagoras_ 1.

74 Constans and Constantine.

75 φέροντες πρὸς MSS.

76 ὅσπερ . . . . στρατηγός MSS.

77 ἡ Schaefer adds.

78 πεντήκοντα μναῖς Reiske, Cobet, μνᾶς MSS.

79 ἀλυσιτελῶς δέ· λυσιτελὲς Petavius, Wyttenbach, Hertlein, ἀλυσιτελὲς MSS.

80 Defeated at Carrhae B.C. 53: the Roman standards were recovered by Augustus B.C. 20.

81 Emperor 282‐283 A.D.

82 Galerius Maximianus, son‐in‐law of Diocletian, was defeated in Mesopotamia, 296 A.D., by Narses.

83 Diocletian.

84 The provinces of the East.

85 Regularly in Greek for Pannonia.

86 πραγμάτων θορύβου Wyttenbach, θορύβου πραγμάτων MSS, Hertlein.

87 ἀναγκαίου Capps suggests, γενναίου MSS, Hertlein.

88 πορείαις ταχείαις Capps suggests, πορείας μὲν τάχει MSS, Hertlein.

89 ὅπως μὲν ἐκ Petavius, ἀθρόως ἐκ MSS, Hertlein.

90 Tiranus, King of Armenia, was now, 337 A.D., deposed and imprisoned by Sapor. His son, Arsaces, succeeded him in 341. Julian is describing the interregnum. Gibbon, chap. 18, wrongly ascribes these events to the reign of Tiridates, who died 314 A.D.

91 ὰς λειτουργίας Reiske adds.

92 ἐν Reiske adds.

93 καιρὸν Cobet, εὔκαιρον MSS, Hertlein. ἄκαιρον V, ἀκαριᾶιον Hertlein conjectures.

94 δὲ Wright, τε Schaefer, Hertlein.

95 διατρίψας Cobet, τρίψας MSS, Hertlein.

96 ἀνανδρίας [καὶ δειλίας] Hertlein. M omits καὶ before δειλίας, hence Petavius omits δειλίας.

97 χρησαμένου Hertlein suggests, χρησάμενον V, χρησαμένην MSS.

98 κελεύοντος σοῦ Hertlein suggests, κελεύοντος MSS.

99 τῷ πολλὰς Cobet, τὸ MSS, Hertlein.

100 τὸ Cobet, τῷ MSS, Hertlein.

101 ἀγωνισαμένους Rouse suggests, ἀγωνισομένους MSS, Hertlein.

102 διαδραμόντες Naber, δραμόντες MSS, Hertlein.

103 τοὺς ὑπὲρ MSS, Cobet (τοὺς ἀμυνομένους) ὑπὲρ Hertlein.

104 In Mesopotamia, 348 A.D. (Bury argues for 344 A.D.)

105 Sapor.

106 Sapor’s son.

107 ἡγητέον Schaefer, ἡγεῖ τὸ δὲ Cobet, Hertlein, ἡγεῖτο δὲ V, M, ἡγῇ τὸ δὲ MSS.

108 καὶ Reiske, ὃ καὶ MSS.

109 κρινοῦντα Cobet, κρίνοντα MSS, Hertlein.

110 διεξιέναι Reiske, lacuna Hertlein following Petavius.

111 καίτοι Reiske, καὶ MSS, Hertlein. Petavius omits καὶ.

112 παρασκευῆς V, παρασκευῆς ἁπάσης MSS.

113 cf. Demosthenes, _De Corona_ 169.

114 Gaul.

115 Vetranio.

116 Demosthenes, _De Corona_ 61.

117 ἐπάγειν Hertlein suggests, ἐπάξοντες Wyttenbach, ἐπαύξουσι V, ἐπάξουσι MSS.

118 σέλματα Reiske, ἕρματα MSS, Herlein. Reiske suggests συντριβομένων. ἐπ᾽ αὐταῖς δὲ μηχανημάτων καὶ βελῶν πλῆθος.

119 ὀλλυμένων Cobet, ἀπολλυμένων MSS, Hertlein.

120 Nisibis.

121 cf. _Iliad_, 4. 451. ὀλλύντων τε καὶ ὀλλυμένων.

122 εὗρον τὸν Cobet, ηὕροντο Hertlein, εὗρον τὸν V, εὕραντο MSS.

123 Sapor.

124 _Odyssey_ 8. 49.

125 ἀρκεῖ Cobet, ἤρκει MSS, Hertlein.

126 Archimedes.

127 Marcellus 212 B.C.

128 The Galatians, _i.e._ the Gauls, and Celts are often thus incorrectly distinguished, cf. 34 C. 36 B. 124 A.

129 390 B.C. under Brennus.

130 The Capitoline.

131 πόλιν Reiske, τὴν πόλιν MSS.

132 γεγόνασιν; Wright, γεγόνασιν. Hertlein.

133 Vetranio.

134 Magnentius.

135 πλέον ἔχειν Hertlein suggests, πλέον MSS.

136 σε Hertlein adds.

137 πάντως Hertlein suggests, ἄλλως MSS, cf. 222 A 353 C.

138 καὶ Hertlein adds.

139 σὲ Reiske adds.

140 Vetranio.

141 Magnentius.

142 Magnentius.

143 Demosthenes, _De Chersoneso_ 42.

144 Euripides, _Andromache_ 1146.

145 A proverb for necessity disguised as a choice, cf. 274 C.

146 σ᾽ Reiske adds.

147 ἴσως Hertlein suggests.

148 στρατηγεῖον Cobet, Hertlein, στρατήγιον MSS.

149 After τῷ Petavius adds σῷ.

150 ἡ Cobet, ἣ Reiske adds, Hertlein.

151 ἐγκαταλιπεῖν ἰσχύσασα Cobet, ἐναπολιπεῖν ἴσχυσε Schaefer, Hertlein, ἐναπολιπεῖν ἰσχύσαι MSS.

152 ἐν Reiske adds, ἐλέγχου σοι V.

153 Aeschines, _Ctesiphon_ 74. 18.

154 From the description of the oratory of Pericles, Eupolis _fr._ 94: πειθώ τις ἐπεκάθιζεν ἐπὶ τοῖς χείλεσιν· | οὕτως ἐκήλει καὶ μόνος τῶν ῥητόρων | τὸ κέντρον ἐγκατέλειπε τοῖς ἀκροωμάνοις. Cf. 426 B.

155 συστῆναι Petavius, Cobet, ἐνστῆναι Schaefer, Hertlein, στῆναι MSS.

156 Demosthenes, _De Corona_ 230, a favourite common‐place.

157 Magnentius.

158 ὧν εἴς τε Schaefer, ὧν τε εἰς Hertlein, εἰς V, ἐς MSS.

159 ὡς Hertlein adds.

160 ἂν Schaefer adds.

161 ἄκοντες Reiske, Hertlein, ἁλόντες MSS.

162 τε Wyttenbach adds.

163 περὶ Hertlein suggests.

164 [καὶ] τοσοῦτον Hertlein.

165 Gauls.

166 Demosthenes, _De Corona_ 153.

167 Gaul.

168 351 A.D.

169 Demosthenes, _Olynthiac_ l. 23.

170 ἐπὶ κέρως Wyttenbach, Hertlein, ἐπικαίρως MSS.

171 θράσους Wyttenbach, Cobet, θράσος MSS, Hertlein. πρὸς . . . καὶ τοῦ Hertlein suggests, καὶ πρὸς . . . τοῦ MSS.

172 In Pannonia 353 A.D.

173 Gallic.

174 ἦγες V, Hertlein, εἶχες MSS.

175 ἐκ Reiske adds.

176 Licinius.

177 cf. _Oration_ 2. 57 C.

178 τοῖς ποθοῦσιν Hertlein suggests, ποθοῦσιν MSS.

179 After φαινόμενον Reiske thinks ἐπέδειξε has fallen out.

180 Aquileia.

181 ἀνόσιος Cobet, ἀλλ᾽ οὐ θεὸς V, ἀλλ᾽ ὁ θεὸς MSS.

182 νίκης

183 Gaul.

184 In wrestling, the third fall secured the victory. Cf. _Or._ 2. 74 C.

185 355 A.D.

186 ἐξ Reiske, τῶν ἐξ MSS.

187 πόλιν ἑαυτὴν σοῦ Wyttenbach, ἐπώνυμόν σοι ἑαυτὴν Reiske, πόλιν ἐπώνυμον MSS, Hertlein.

188 ἔχειν Hertlein suggests.

189 Seleucus son of Antiochus.

190 Constantinople.

191 οὕτως Reiske adds.

192 σε Reiske adds.

193 Hertlein suggests ὁ.

194 ἐπὶ τῶν Cobet, διὰ τῶν Wyttenbach, Hertlein, τῶν V, τὸν MSS.

195 πλέον ἔχουσι Reiske, πλέον MSS, Hertlein.

196 Cyaxares.

197 οὖν ὅτι MSS.

198 An echo of Demosthenes, _Against Leptines_ 15.

199 Gallus 351 A.D.: then Julian 355 A.D.

200 σ᾽ Hertlein suggests.

201 σ᾽ Hertlein suggests.

202 τοσούτοις τῷ πλήθει V, τοσούτοις τὸ πλῆθος MSS.

203 γνησίους MSS, Cobet, γνησίως V, Hertlein.

204 M and Petavius omit πρὸς . . . ἐπιτρεπομένη.

205 μένει Wyttenbach, μένειν MSS, Hertlein, ἐπὶ πολὺ μένειν V and Spanheim omit.

206 ἀνείλου Hertlein suggests, Cobet, cf. 94 D 95 A, εἵλω V, εἵλου MSS.

207 πιστεύσας καὶ MSS.

208 Vetranio.

209 τινὰ λύκον MSS, τινῶν λύκων Hertlein suggests.

210 τοῦτο Hertlein suggests, τὸ MSS.

211 Under Silvanus.

212 Gaul.

213 Silvanus.

214 355 A.D.

215 The peroration is lost.

216 56 B and 101 D.

217 74 D.

218 Agamemnon.

219 _Iliad_ 19. 56.

220 Μοῖραν Hertlein suggests, Μοίρας MSS.

221 _Republic_ 577 E.

222 κοινῇ μὲν Hertlein suggests, κοινῇ τε MSS, cf. 43 D, 51 D.

223 μηδὲ Hertlein suggests, καὶ MSS.

224 _Iliad_ 6. 289.

225 Herodotus 7. 40; horses from the plain of Nisaea drew the chariot of Xerxes when he invaded Greece.

226 _Iliad_ 2. 101.

227 [, ὁ δὲ] Πέλοπι Reiske, Hertlein.

228 [τῶν] βασιλευσάντων Hertlein.

229 Maximianus.

230 Constantius Chlorus.

231 Gaul.

232 Julian is in error; according to Bury, in Gibbon, Vol. 2, p. 588, Spain was governed by Maximianus.

233 The Atlantic.

234 The Mediterranean.

235 _Iliad_ 20. 221.

236 θαρροῦντας Cobet, θαρρούντως MSS, Hertlein.

237 _Iliad_ 5. 222.

238 _Odyssey_ 4. 69 foll.

239 _Iliad_ 4. 97.

240 _Iliad_ 23. 870.

241 _Iliad_ 8. 266.

242 _Iliad_ 19. 385.

243 _Iliad_ 2. 552.

244 Nestor: _Iliad_ 2. 555.

245 The building of a wall with towers, to protect the ships, is described in _Iliad_ 7. 436 foll.

246 By Praxiteles.

247 Alexander.

248 Agamemnon.

249 _Iliad_ 2. 761 foll.

250 _Odyssey_ 11. 550.

251 [τοῦ] βασιλέως Hertlein.

252 Magnentius.

253 _Iliad_ 13. 20.

254 ὁπλίτης Cobet, ὁπλίτης πεζός MSS., Hertlein.

255 ξυνεπισπομένης Cobet, ξυνεπομένης V Hertlein ξυνεφεπομένης MSS.

256 (τὴν) Ἁρετὴν Hertlein, ἀρετὴν MSS.

257 βαρβαρίζων MSS., Hertlein, βατταρίζων Cobet, cf. Plato, _Theaetetus_ 175 C.

258 [τοῦ] βασιλέως Hertlein, cf. 55 B.

259 The Carians were proverbially worthless; cf. 320 D.

260 Hesiod, _Theogony_.

261 Xenophon, _Memorabilia_ 2. 1. 2.

262 Heracles.

263 Aeschylus, _Seven Against Thebes_ 440; Euripides, _Phoenissae_ 1182.

264 τὴν τάξιν Hertlein suggests, τάξιν MSS.

265 Marcellinus.

266 μὲν Reiske adds.

267 Πανδάρεω V, Naber, cf. _Odyssey_ 20, 66 Τυνδάρεω MSS., Hertlein.

268 ἐπράχθη MSS., Hertlein, ἐταράχθη Naber.

269 _Odyssey_ 20. 66.

270 The Drave.

271 μέσῃ τῇ πράξει V, Hertlein, μισητῆς πράξεως Reiske, μέση τῆς πράξεως MSS.

272 Naber suggests ὢθουν ὠθοῦντο.

273 After δόρατα Petavius, Hertlein omit σφῶν.

274 ἐφιππαζόμενοι Hertlein suggests, ἀφιππαζόμενοι MSS.

275 προσβολαῖς—καὶ Wright προσβολαῖς.—[καὶ] Hertlein προσβολαῖς.—καὶ MSS.

276 ὥσπερ—χρωμάτων Hertlein suggests ὥσπερ ἐν γραφῇ ὑπ᾽ ἀργυρωμάτων τινῶν καὶ χρυσωμάτων “as though by gold or silver work in a picture.”

277 _Iliad_ 21. 325 foll.

278 _Iliad_ 21. 242.

279 _Iliad_ 21. 269.

280 For eight words the text is hopelessly corrupt.

281 _Iliad_ 21. 27.

282 [τὰς] ὑπὲρ Reiske, Hertlein.

283 πολεμίξομεν Cobet, MSS., πολιμίζομεν V, Hertlein, πτολεμίζομεν M.

284 _Iliad_ 24. 657.

285 ἂν Reiske adds.

286 περιτειχίζων Hertlein suggests, cf. 27 B, ἐπετειχίζων MSS.

287 εἰσρεῖ Cobet, ἐκρεῖ MSS., Hertlein.

288 Nisibis.

289 Sapor becomes the ally of Magnentius as the crab was the ally of the Hydra in the conflict with Heracles.

290 400 lbs. in all.

291 150 feet.

292 προῆγε Hertlein suggests, προσῆγε MSS.

293 παρασκευῆς ἄλλης Cobet, MSS., παρασκευῆς (ἄλλοτε) ἄλλης Reiske, Hertlein.

294 Elephants.

295 ἀναρπασόμενοι Hertlein suggests, διαρπασάμενοι V, διαρπασόμενοι MSS.

296 οὐδὲ—ὕλης corrupt. Reiske suggests οὐδὲ αὐτὸ παντελῶς ὂν ξηρὸν ὑπό τε ὕλης. ἕλης V, ὕλης MSS.

297 ἐπεξῇσαν Hertlein suggests, ἐπεξῄεσαν MSS., V omits.

298 τοιαύτῃ Reiske suggests, τοσαύτῃ MSS., Hertlein.

299 _Iliad_ 12. 438; cf. 71 B.

300 The text here is corrupt.

301 τὰ μὲν θηρία corrupt, Hertlein.

302 πυκνοῖς Cobet, πυκνῶς MSS., Hertlein.

303 κατενεχθέντα Reiske, εἰσενεχθέντα MSS., Hertlein.

304 ἀλλὰ μάταιον γὰρ Hertlein suggests, μάταιον δ᾽ ἄρα Reiske, μάταιον γὰρ MSS.

305 ὅ Reiske adds.

306 Nestor.

307 _Iliad_ 14. 56.

308 τέχνης Reiske, τέχνη cant. Hertlein, τέχνῃ MSS.

309 _Iliad_ 20. 379.

310 _Iliad_ 11. 163.

311 _Iliad_ 11. 202.

312 ἄν Hertlein adds.

313 μεταγράφειν Cobet, παραγράφειν MSS., Hertlein.

314 εἰς ἑαυτὸν Cobet, cf. _Menexenus_ 247 E σεαυτοῦ Hertlein suggests ἑαυτὸν, σεαυτὸ V, σεαυτοῦ MSS.

315 νοῦν—φρόνησιν Hertlein suggests, νῷ—φρονήσει MSS.

316 τὸν—θεόν Hertlein suggests, τῷ—θεῷ MSS. Hertlein suspects corruption.

317 [ὡς] ἡδίω Hertlein, μᾶλλον V adds.

318 _Menexenus_ 247 E.

319 Plato says εἰς ἑαυτὸν ἀνήρτηται “who depends on _himself_.”

320 _Timaeus_ 90 A.

321 _Apology_ 30 D.

322 _Republic_ 354 B.

323 τοῖς πολλοῖς Hertlein suggests, πολλοῖς MSS.

324 ἰδιώτην τε Hertlein suggests, τε ἰδιώτην MSS.

325 δαίμων, cf. 69 A.

326 εὐπρεπὴς Cobet, εὐπρεποῦς MSS., Hertlein suggests εὐπρεπὴς ἀπρεποῦς cf. 19 D.

327 ἄσμενος Hertlein suggests, ἀσμένως MSS.

328 Ajax.

329 _Iliad_ 12. 438.

330 παμμεγέθη Hertlein suggests, παμμιγῆ MSS.

331 Aquileia.

332 “v”.

333 Because of this favourable omen the city was called Aquileia, “the city of the Eagle.”

334 κατέβαλον Reiske, ἔβαλον MSS., Hertlein.

335 ξὺν εὐβουλίᾳ Hertlein suggests, εὐβουλίᾳ Wyttenbach, ξυμβουλίᾳ MSS.

336 Hertlein suggests ἐκτελεῖν, but cf. Phoenissae 516, ἐξελεῖν MSS. οὐδ᾽ ἂν—ἰσχύσειεν Hertlein suggests, οὐδὲ—ἰσχύσει MSS.

337 Alexander.

338 A hill fort in Sogdiana where the Bactrian chief Oxyartes made his last stand against Alexander, 327 B.C.

339 cf. 77 B., Plutarch, _de Fort. Rom._ c. 4.

340 Julian refers to the triumph of Constantius over Vetranio, described in _Or._ 1. 31 foll. and echoes Euripides, _Phoenissae_ 516, πᾶν γὰρ ἐξαιρεῖ λόγος | ὃ καὶ σίδηρος πολεμίων δράσειεν ἄν. Themistius, _Or._ 2, 37 B quotes these verses to illustrate the same incident.

341 πάλαι Hertlein suggests, ἅπαντα MSS.

342 διήλθομεν Reiske, δηλοῦμεν MSS., Hertlein.

343 Isocrates, _Evagoras_ 65, _Panegyricus_ 83.

344 _Iliad_ 24. 544.

345 ἀρχαῖον Reiske, ἀρχαῖος Hertlein, ὕθλος λίαν ἀρχαῖος Cobet, ἀρχαῖος MSS.

346 Τρῶες Hertlein adds.

347 καὶ γὰρ Horkel, lacuna Hertlein; the inappropriate verb ἀναγράφω = “register, record,” indicates corruption.

348 cf. _Oration_ 1. 22. 28.

349 In wrestling the third fall was final: the phrase became proverbial, cf. Plato, _Phaedrus_ 256 B, Aeschylus, _Eumenides_ 592, Julian, _Or._ 1. 40 B.

350 Before τῆς Hertlein, Reiske omit ὑπὲρ.

351 τῶν Hertlein adds.

352 ἂν Hertlein adds.

353 πρότερον οὐ Hertlein suggests, οὐ πρότερον MSS.

354 νῦν Cobet adds.

355 ᾔσθοντο σφῶν Cobet, ᾔσθοντο τὸ MSS., Hertlein.

356 ἀπῳκοδομημένον Hertlein suggests, ἀποικοδομούμενον MSS.

357 διειλημμένον Hertlein suggests, διηλούμενον MSS.

358 Briseis, _Iliad_ 1. 247.

359 _Iliad_ 9. 260.

360 τὰς Reiske adds.

361 [τοῦ] βασιλέως Hertlein.

362 τὰ before μαχιμώτατα V, Hertlein omit.

363 ἐκείνης Naber adds.

364 μόνοις Hertlein suggests, μόνον MSS.

365 _Iliad_ 2. 188.

366 Vetranio; Themistius, _Or._ 2. 37 B, who in a panegyric on Constantius describes this oratorical triumph.

367 Demosthenes, _De Corona_ 262, ἦν γὰρ ἄσπονδος καὶ ἀκήρυκτος ... πόλεμος.

368 The victory of Archidamus over the Arcadians Xenophon, _Hellenica_ 7. 1. 32.

369 cf. _Oration_ 1. 32 A.

370 _Odyssey_ 24. 253.

371 ἄμεινον Petavius, Cobet, ἄρα Hertlein, MSS., ἄρα κἀκείνων cant. and fl.

372 τὸ Reiske adds.

373 ἂ Reiske adds.

374 ἐσθῆτι ποικίλῃ MSS., Cobet, ἐσθῆτα ποικίλην Hertlein.

375 Latin; of which Julian had only a slight knowledge. The fourth century Sophists were content with Greek. Themistius never learned Latin, and Libanius needed an interpreter for a Latin letter, _Epistle 956_.

376 ἐπαινοῦντα Reiske, εὐδαιμονοῦντα MSS., Hertlein.

377 cf. 191 A.

378 Plato, _Gorgias_ 470 D.

379 Plato, _Laws_ 699 A.

380 Plato, _Laws_ 698 D; Herodotus 6. 31.

381 Herodotus 1. 183.

382 παιδιὰν Cobet, _Mnemosyne_ 10. παιδιὰς (earlier conjecture Cobet) Hertlein, παιδείους V, παῖδας MSS.

383 The gold work of Colophon was proverbial for its excellence. Cf. Aristophanes, _Cocalus fr._ 8.

384 _Iliad_ 9. 404.

385 _Iliad_ 22. 156.

386 εἰ Hertlein adds.

387 ἐκγόνων MSS., cf. 82 A B, ἐγγόνων Hertlein.

388 ἐκγόνων MSS., ἐγγόνων Hertlein.

389 ἔκγονον MSS., Cobet, ἔγγονον Hertlein.

390 τε Hertlein adds.

391 καὶ ἀπορουμένης Hertlein suggests.

392 τινες καὶ Hertlein suggests, τινες σφόδρα καὶ MSS.

393 ἰχθῦς Hertlein suggests, ἰχθύας MSS., cf. 59 A, ἰχθῦας V.

394 ταλαιπωρίας Hertlein suggests, λοιδορίας MSS.

395 μονάρχην Cobet, μονάρχην μισθωτόν MSS., Hertlein suggests μόναρχον μισθωτόν, ἢ μισθωτὸν Reiske, μονάρχου V.

396 After διορύττειν Cobet omits ἀναπειθόμενον.

397 ἀνθρώπους· Cobet, ἀνθρώπους ἐκφανέσ· Hertlein, ἐκφανὲς V, M, ἐμφανὲς MSS.

398 First used by Archilochus, _fr._ 74, in a description of an eclipse of the sun.

399 Plato, _Laws_ 728 A.

400 Horace, _Epistles_ 1. 1. 106.

401 One shoulder was white as ivory.

402 The Sparti, sprung from the dragon’s teeth sown by Cadmus.

403 The Rhine; cf. Julian, _Epistle_ 16.

404 Plato, _Laws_ 642 C.

405 Memnon.

406 cf. _Oration_ 3. 126.

407 _Iliad_ 17, 20.

408 Homeric phrase: _Iliad_ 17. 588.

409 Plato, _Laws_ 832 A.

410 _Odyssey_ 20. 56.

411 Euripides, _Phoenissae_ 506 and _fr._ 252, Nauck.

412 Of Queen Nitocris, Herodotus 1. 187.

413 “Huckster” (κάπηλος) Herodotus 3. 89.

414 Or Sarabos, a Plataean wineseller at Athens; Plato, _Gorgias_ 518 B; perhaps to be identified with the _Vinarius Exaerambus_ in Plautus, _Asinaria_ 436; cf. Themistius 297 D.

415 φιλοπολίτης Hertlein suggests, but cf. Isocrates _To Nicocles_ 15.

416 οἳ Hertlein adds.

417 τοῖς Hertlein suggests.

418 ἀδεεῖς Reiske, ἐνδεεῖς MSS., Hertlein.

419 πείσας εἴη Naber, cf. 272 D, 281 A, πείτειεν Hertlein, πεισθείη MSS.

420 A saying of Alexander, cf. Themistius 203 C; Stobaeus, _Sermones_ 214; Isocrates, _To Nicocles_ 21.

421 Isocrates, _To Nicocles_ 15; Dio Chrysostom, _Oration_ i. 28.

422 _Republic_ 416 A.

423 Plato, _Laws_ 808 B.

424 _Republic_ 416 A.

425 Before τὰς Hertlein omits καὶ.

426 ἀφανιεῖ Cobet, ἀφανίσει MSS., Hertlein.

427 οὐ Hertlein adds.

428 ἐπεισαγαγεῖν Hertlein, ἐπαγαγεῖν MSS.

429 After τῶν Hertlein omits φίλων καὶ.

430 ἔγγονος Hertlein, MSS.

431 προηγόρευται Hertlein suggests, προαγορεύεται MSS.

432 δικαστήριον Hertlein suggests, τὸ δικαστήριον MSS.

433 τῆς ἑαυτοῦ ἀρετῆς Reiske, ἀρετῆς MSS., Hertlein.

434 κοινωνίαν προσληφθεῖσιν. Reiske, κοινωνίαν, MSS., Hertlein.

435 μείζονα ἐν Hertlein suggests, μείζονα τε ἐν MSS.

436 ἀδικουμένων ἐπιτρέπων Reiske, ἀδικουμένων, MSS., Hertlein.

437 Plato, _Theaetetus_ 176 A.

438 Plato, _Laws_ 937 D.

439 ἑλόντες Cobet, ἑλόντες τὴν ἀρχὴν MSS., Hertlein.

440 ὡς πρὸς Cobet, ὥσπερ MSS., Hertlein.

441 τοῖς ἀγαθοῖς Hertlein suggests, ἀλλήλοις MSS.

442 ψευδομαρτυρίων Cobet, ψευδομαρτυριῶν Hertlein, V, M, ψευδομαρτυρίας MSS.

443 ὑμᾶσ Hertlein suggests, ὑμᾶς αὐτοὺς MSS.

444 τημελεῖν καὶ Cobet, [ἐπιμελεῖν καὶ] Hertlein, who suggests κήδεσθαι καὶ ἐπαμύνειν, ἐπιμένειν M, ἐπισυνέχειν V, ἐπιμελεῖν MSS.

445 Constantine II.

446 Constans.

447 Constantine II was slain while marching against Constans.

448 Constans.

449 Constans was slain by the soldiers of Magnentius.

450 νεαρᾶς Hertlein suggests, νεωτέρας MSS.

451 Under Alexander.

452 Darius III.

453 _Iliad_ 2. 356.

454 Magnentius.

455 cf. _Oration_ l. 34 A.

456 Alcinous.

457 _Odyssey_ 8. 209.

458 τὸν V, τὸν τῆς MSS.

459 ἀποτρεψάμενον Hertlein suggests, δεξάμενον Petavius, τρεψάμενον MSS.

460 Dioscorides in Athenaeus 507 D; Tacitus _Hist._ 4. 6; cf. Milton _Lycidas_,

“Fame is the spur that the clear spirit doth raise (That last infirmity of noble mind).”

461 A proverb, cf. Euripides, _Andromache_ 368.

462 πολλοῖς fl., Hertlein prefers, πολλῆς MSS.

463 τοὺς Hertlein suggests, τοῦ MSS.

464 Aristophanes, _Frogs_ 84.

465 Pannonia.

466 Silvanus, cf. _Oration_ 1. 60.

467 cf. _Oration_ 1. 35 C.

468 Thermopylae.

469 Leonidas.

470 [Ὅμηρος] ὅρκια Hertlein.

471 ἐξελεγχθεῖσιν Hertlein suggests, ἐλεγχθεῖσιν MSS.

472 ἐγνωκὼς τρόπου—κατανοήσας Hertlein suggests, ἐγνωκώς—τὸν τρόπου κατανοήσας MSS.

473 τῆς Hertlein adds.

474 βούλεσθαι Hertlein suggests, βούλεσθαί περ MSS.

475 Silvanus.

476 _Iliad_ 22. 262.

477 Euripides, _Bacchae_ 822.

478 cf. _Oration_ 1. 48 C.

479 His Oriental dress suggested Persian rule, symbolised by the crescent.

480 cf. _Oration_ l. 49 A.

481 cf. _Oration_ l. 48 C, D.

482 A proverb; the pine when cut down does not send up shoots again.

483 Herodotus 6. 37.

484 His campaign in Gaul.

485 cf. Quintilian 3. 7. 10. on the _Gratiarum actio_.

486 πέρα Cobet, ὑπὲρ MSS., Hertlein.

487 τούτους Cobet, οὗτοι MSS., Hertlein.

488 ὑποσχὼν Cobet, ὑποσχεῖν MSS., Hertlein.

489 τὸν ᾧ Cobet, Naber ᾧ MSS., Hertlein.

490 ἐπὶ βασιλέα Cobet, [ἐφ᾽ Ἑλλάδα] Hertlein.

491 καλούς τε κἀγαθοὺς Cobet, καλοὺς MSS., Hertlein.

492 οἵαν νέμειν Hertlein suggests, νέμειν MSS.

493 ἐκείνῃ Petavius, ἐκείνην MSS., Hertlein.

494 εἶτα Cobet adds.

495 αὐτῷ Cobet, αὐτοῦ MSS., Hertlein.

496 [τῇ] τέχνῃ Hertlein.

497 Plutarch, _Moralia_ 63 D.

498 Arete.

499 Nausicaa.

500 _Odyssey_ 7. 20.

501 _Odyssey_ 7. 54.

502 καὶ τῶν Petavius, οὐ τῶν MSS., Hertlein suggests οὕτως ἀγαθῶν ὑπαρχόντων, Reiske suggests ἐπιτηδευμάτων. ἀπορῶ μὲν οὖν ὅτου ἅψωμαι πρώτου τῶν ἀγαθῶν. “I am at a loss which of her noble qualities to discuss first.”

503 ἀπολιπόντες MSS., ἀπολείποντες V, Hertlein.

504 ὥστ᾽ Hertlein suggests.

505 Eusebia belonged to a noble family of Thessalonica, in Macedonia; she was married to Constantius in 352 A.D.

506 Near Mount Olympus.

507 Herodotus 8. 137.

508 Cyrus.

509 A town on the coast of Illyria.

510 Aristotle; “who bred | Great Alexander to subdue the world.” Milton, _Paradise Regained_ 4.

511 _i.e._ of Greeks.

512 Thessalonica.

513 ἄρχειν Hertlein adds.

514 οὔτε—τε Hertlein suggests, οὐδὲ—δὲ MSS.

515 δοκεῖ καταλιπεῖν Hertlein suggests, καταλιπεῖν V, M, καταλείπει MSS.

516 The consulship.

517 οὐδὲν MSS., οὐδὲ ἕν V, Hertlein.

518 Ἄστερες μὲν ἀμφὶ κάλαν σελάνναν ἄψ᾽ ἀποκρύπτοισι φάεννον εἶδος. Sappho _fr._ 3.

519 τῆς Cobet adds.

520 Before ὑπὲρ Horkel and Hertlein omit ὃς.

521 δήμους Naber, μούσας MSS., Hertlein.

522 Euripides, _Suppliants_ 494.

523 The wife of Protesilaus.

524 τῶν before γυναικῶν Hertlein omits.

525 νόμους Hertlein suggests, λόγους MSS.

526 τε Hertlein suggests, δὲ MSS.

527 εἰ [τις] Hertlein.

528 διὰ πλειόνων. Hertlein suggests, μετὰ πλείονος MSS.

529 Arion.

530 Taenarum.

531 Literally seeds or small beads.

532 Famed for his minute carving of ivory.

533 _Odyssey_ 5. 70.

534 ἡβώωσα Cobet, ἡβῶσα MSS., Hertlein.

535 δοκεῖτε Hertlein suggests, εἰκὸς Reiske δοκεῖ MSS.

536 δεινότερα Hertlein suggests, δεινόταιτα MSS.

537 The cave of Calypso.

538 cf. _Misopogon_ 342A. In both passages Julian evidently echoes some line, not now extant, from Menander, _Duskolos_.

539 _Odyssey_ 11. 223.

540 ἤδη Horkel, εἰ δή MSS.

541 πίθω Bruno Friederich, πειθώ τε καὶ ἰδέα MSS., Hertlein, τε καὶ ἰδέα Cobet omits.

542 φησι τὸν Δία ἐκβιαζόμενον—ὁμολογεῖν Cobet, φησιν, ἐκβιαζόμενος—ὁμολογεῖ MSS., Hertlein, ἐκβιαζόμενον V, ὁμολογεῖν V, M.

543 ξυγχωρεῖ Reiske.

544 ἀλλ᾽ οὐδὲ Hertlein suggests.

545 ἐκέλευσεν οὔτε ἄλλο ποτε οὔτε Hertlein suggests, οὔτε ἤτησεν ἄλλῳ ποτέ τινι οὔτε MSS.

546 ἄγει Cobet, ἄγειν MSS., Hertlein.

547 _Odyssey_ 23. 284.

548 cf. _Iliad_ 24. 527; _Oration_ 7. 236 C.

549 The traditional founding of the ancient court of the Areopagus, which tried cases of homicide, is described in Aeschylus, _Eumenides_. Orestes, on trial at Athens for matricide, is acquitted, the votes being even, by the decision of Athene, who thereupon founds the tribunal, 485 foll.

550 _Iliad_ 4. 43.

551 _Olympian Ode_ 6. 4. Pindar says that, as though he were building the splendid forecourt of a house, he will begin his Ode with splendid words.

552 ἐκείνῳ Hertlein suggests, ἐκείνων MSS.

553 κἂν—ἐπιστεύσατε πάντα—λέγειν Cobet, καὶ—πιστεύσετε πάντα—λέγοντι MSS., πάντως V, Hertlein, πιστεύσατε V.

554 αὐτῆς γε—ταύτης Hertlein suggests, αὐτοῦ τε—αὐτῆς MSS.

555 Cambyses.

556 Syloson, Herodotus 3. 139; cf. Julian, _Epistle_ 29; Themistius 67 A, 109 D.

557 _Iliad_ 12. 382 ἀνὴρ οὐδὲ μάλ᾽ ἡβῶν.

558 τούτων Reiske adds.

559 _Iliad_ 4. 171.

560 The port of Argolis.

561 περαίνειν διανοούμεθα Hertlein suggests, διαπεραίνειν οἰόμεθα MSS.

562 ἧς Horkel adds.

563 ἁπτόμεθα Cobet, ἡττώμεθα V, ἡψάμεθα MSS., Hertlein.

564 _Iliad_ 9. 380.

565 παραγίγνεται Reiske, lacuna MSS., Hertlein.

566 [λιάν] αὐθάδει Hertlein.

567 δὲ Hertlein adds.

568 ἀμῶς γέ πη—τὸν ἡνίοχον Reiske, ἄλλως ἐπὶ τὸν ἡνίοχον MSS., Hertlein.

569 φοροῦντα Hertlein suggests, φέροντα MSS.

570 φορεῖν Hertlein suggests, φέρειν MSS.

571 The title of Caesar.

572 To illustrate the skill and, at the same time, the difficult position of Constantius as sole Emperor, Julian describes an impossible feat. The restive teams are the provinces of the Empire, which had hitherto been controlled by two or more Emperors.

573 _Iliad_ 23. 341.

574 πλείονα Hertlein suggests, πλεῖον MSS.

575 _Iliad_ 3. 217.

576 αὐτὴ Hertlein suggests, αὕτη MSS.

577 _Iliad_ 9. 122.

578 [σφόδρα] ἡσθῆναι Hertlein.

579 ἐκείνας Reiske, ἐκεῖνα MSS., Hertlein.

580 παλαιῶν [ἔργων] Hertlein.

581 Before τοὺς Klimek omits πρὸς.

582 Gaul.

583 Euripides, _Phoenissae_ 532.

584 τοῖς Naber, τούτοις MSS., Hertlein.

585 τοῖς Naber, τούτοις MSS., Hertlein.

586 στερηθείη Cobet, δεηθείη MSS., Hertlein.

587 μιμητέον Petavius adds.

588 τι Horkel, τὸ MSS., Hertlein.

589 τι Cobet, τινος MSS., Hertlein.

590 δὲ MSS., Cobet, γὰρ V, M, Hertlein.

591 εἰκὸς Reiske adds.

592 Semiramis, Herodotus 1. 184.

593 The Euphrates.

594 Herodotus 1. 185; _Oration_ 2. 85 C.

595 Rhodopis? wrongly supposed to have built the third pyramid.

596 Herodotus 1. 205.

597 _Odyssey_ 1. 334.

598 τούτων δ᾽ οὐδ᾽ Hertlein suggests, τούτων δὲ MSS.

599 πολλὰ ἰδίᾳ τε Hertlein suggests, πολλά τε ἰδίᾳ MSS.

600 προσῆκον Hertlein suggests, προσῆκεν MSS.

601 Penthesilea.

602 Achilles and the Scamander; _Iliad_ 21. 234 foll., _Oration_ 2. 60 C.

603 χρόνον Cobet adds.

604 Julian tells, incorrectly, the anecdote in Plutarch, _Pericles_ 38.

605 440 B.C.

606 445 B.C.

607 με Cobet adds.

608 357 A.D.

609 Plutarch, _Pompeius_ 24. For a full description of the origin and spread of Mithraism see Cumont, _Textes et Monuments figurés relatifs aux mystères de Mithra_, 1896, 1899, _Les Mystères de Mithra_, 1902, and _Les religions orientales dans le paganisme romain_, 1909 (English translation by G. Showerman, 1911).

610 On Julian’s triad cf. Naville, _Julien l’Apostat et la philosophie du polythéisme_, Paris, 1877.

611 _Concerning Isis and Osiris_ 46.

612 148 B.

613 Iliad 17. 447.

614 πω τότε Cobet, πώποτε MSS, Hertlein.

615 τοῦ Reiske, τὸ MSS, Hertlein.

616 ἡγοῦμαι Petavius, ἡγοῦμαι κοινότερον μὲν MSS, Hertlein.

617 Aristotle, _Physics_ 2. 2. 194 b; cf. 151 D.

618 σπείρων Hertlein suggests, σπείρειν MSS.

619 Plato, _Timaeus_ 42 D.

620 As opposed to the unreasoning soul, ἄλογος ψυχή, that is in animals other than man. Plato, Aristotle, Plotinus, and Porphyry allowed some form of soul to plants, but this was denied by Iamblichus, Julian, and Sallust.

621 He refers to his initiation into the cult of Mithras.

622 When he was still a professed Christian.

623 _i.e._ not only prophets and emperors but all men are related to Helios.

624 cf. _Oration_ 7. 237 C.

625 cf. 144 A, 149 C.

626 Rome.

627 At the beginning of January; cf. 156 C.

628 Julian distinguishes the visible sun from his archetype, the offspring of the Good.

629 _i.e._ the intelligible world, νοητός, comprehended only by pure reason; the intellectual, νοερός, endowed with intelligence; and thirdly the world of sense‐perception αἰσθητός. The first of these worlds the Neo‐Platonists took over from Plato, _Republic_ 508 foll.; the second was invented by Iamblichus.

630 ἀγέννητος Hertlein suggests, ἀγεννήτως MSS.

631 Pindar _fr._ 107, and Sophocles, _Antigone_ 100 ἀκτὶς ἀελίου.

632 Republic 508 B.

633 ἁλήθεια Hertlein suggests, ἀλήθεια MSS.

634 Though Aristotle did not use this phrase, it was his theory of a fifth element superior to the other four, called by him “aether” or “first element,” _De Coelo_ 1. 3 270 B, that suggested to Iamblichus the notion of a fifth substance or element; cf. _Theologumena Arithmeticae_ 35, 22 Ast, where he calls the fifth element “aether.”

635 After τοσούτων Hertlein suggests αἴτοις.

636 cf. 138 B.

637 Aristotle, _De Anima_ 418 A.

638 γε Hertlein suggests, τε MSS.

639 133 B.

640 Julian conceives of the sun in three ways; first as transcendental, in which form he is indistinguishable from the Good in the intelligible world, secondly as Helios‐Mithras, ruler of the intellectual gods, thirdly as the visible sun.

641 133 D‐134 A is a digression on the light of the sun.

642 _i.e._ the stars.

643 _De Anima_ 419 A; Aristotle there says that light is the actualisation or positive determination of the transparent medium. Julian echoes the whole passage.

644 Mind, νοῦς, is here identified with Helios; cf. Macrobius, _Saturnalia_ 1. 19. 9. Sol mundi mens est, “the sun is the mind of the universe”; Iamblichus, _Protrepticus_ 21, 115; Ammianus Marcellinus, 21. 1. 11.

645 Julian echoes Plato, _Republic_ 507, 508.

646 cf. 146 D.

647 _i.e._ the stationary positions and the direct and retrograde movements of the planets.

648 157 C.

649 αὐτοῦ Hertlein suggests, ἑαυτοῦ MSS.

650 144 A, B, 149 C.

651 _Cratylus_ 403 B.

652 _Phaedo_ 83 D.

653 ἔκγονον MSS, ἔγγονον V, Hertlein.

654 δὲ τίς ἂν ἄλλος Hertlein suggests, δέ τις ἂν εἴη MSS.

655 _Iliad_ 8. 480; _Odyssey_ 1. 8.

656 _Odyssey_ 12. 383.

657 This oracular verse is quoted as Orphic by Macrobius, _Saturnalia_ 1. 18. 18; but Julian, no doubt following Iamblichus, substitutes Serapis for Dionysus at the end of the verse. The worship of Serapis in the Graeco‐Roman world began with the foundation of a Serapeum by Ptolemy Soter at Alexandria. Serapis was identified with Osiris, the Egyptian counterpart of Dionysus.

658 _Phaedo_ 80 D; in _Cratylus_ 403 Plato discusses, though not seriously, the etymology of the word “Hades.”

659 Ἁΐδης, “Unseen.”

660 _Theogony_ 371; cf. Pindar, _Isthmian_ 4. 1.

661 Hyperion means “he that walks above.”

662 They had devoured the oxen of the sun; _Odyssey_ 12. 352 foll.

663 _Iliad_ 8. 24; Zeus utters this threat against the gods if they should aid either the Trojans or the Greeks.

664 _Iliad_ 18. 239.

665 _Iliad_ 21. 6.

666 Julian now describes the substance or essential nature, οὐσία, of Helios, 137 D‐142 B.

667 _i.e._ The sun, moon and planets; the orbits of the planets are complicated by their direct and retrograde movements.

668 cf. 133 D.

669 τὰ τελευταῖα Hertlein suggests, τελευταῖα MSS.

670 Julian defines the ways in which Helios possesses μεσότης, or middleness; he is mediator and connecting link as well as locally midway between the two worlds and the centre of the intellectual gods; see Introduction, p. 350.

671 cf. Empedocles, _fr._ 18; 122, 2; 17, 19 Diels.

672 τὰ Hertlein suggests, ταῦτα MSS.

673 Plato, _Timaeus_ 33 A.

674 cf. 139 C; _Oration_ 5. 165 C, 166 D, 170 C.

675 τὰς Hertlein suggests.

676 cf. 167 D. In _Timaeus_ 58 A it is the revolution of the whole which by constriction compresses all matter together, but Julian had that passage in mind. In Empedocles it is the Titan, Aether, _i.e._ the Fifth Substance, that “binds the globe.” _fr._ 38 Diels.

677 Plato in _Timaeus_ 41 A, distinguishes “the gods who revolve before our eyes” from “those who reveal themselves so far as they will.” Julian regularly describes, as here, a triad; every one of his three worlds has its own unconditioned being (αὐθυπόστατον); its own creative power (δημιουργία); its own power to generate life (γόνιμον τῆς ζωῆς); and in every case, the middle term is Helios as a connecting link in his capacity of thinking or intellectual god (νοερός).

678 Julian now describes the three kinds of substance (οὐσία) and its three forms (εἴδη) in the three worlds.

679 _i.e._ the visible heavenly bodies.

680 Helios connects the forms (Plato’s Ideas) which exist in the intelligible world, with those which in our world ally themselves with matter; cf. _Oration_ 5. 171 B.

681 αὐτὰ V, αὐτὸς MSS, Hertlein.

682 _i.e._ the heavenly bodies.

683 These angels combine, as does a model, the idea and its hypostazisation; cf. 142 A, _Letter to the Athenians_ 275 B. Julian nowhere defines angels, but Porphyry as quoted by Augustine, _De civitate Dei_ 10, 9, distinguished them from daemons and placed them in the aether.

684 προηγούμενος V, προκαθηγούμενος MSS, Hertlein.

685 cf. 141 B.

686 _i.e._ the heavenly bodies; cf. _Fragment of a Letter_ 295 A.

687 _Nichomachean Ethics_ 7. 14. 1154 b.

688 τοιοῦτον Hertlein suggests, τούτων MSS.

689 The powers and activities of Helios are now described, 142 D‐152 A.

690 cf. 148 C, _Timaeus_ 47 A, _Republic_ 529 B, where Plato distinguishes mere star‐gazing from astronomy.

691 διὰ τὴν Hertlein suggests, καὶ τὴν MSS.

692 cf. 144 C.

693 _Timaeus_ 32 B; Plato says that to make the universe solid, “God set air and water between fire and earth.”

694 cf. 144 C. 179 A; Proclus on Plato, _Timaeus_ 203 E, says that because Dionysus was torn asunder by the Titans, his function is to divide wholes into their parts and to separate the forms (εἴδη).

695 Julian calls Dionysus the son of Helios 152 C, D, and the son of Zeus, _Oration_ 5. 179 B.

696 cf. 153 B, where Asclepios is called “the saviour of the All,” and _Against the Christians_ 200 A.

697 ἔκγονος MSS, ἔγγονος V, Hertlein.

698 νοητοῖς Petavius adds.

699 cf. 141 B, _Letter to the Athenians_ 275 B.

700 The sun.

701 Plato, _Symposium_ 206 B τόκος ἐν καλῷ.

702 _i.e._ Intellectual Helios.

703 _i.e._ Intelligible Helios.

704 Plato, _Laws_ 713 D defines daemons as a race superior to men but inferior to gods; they were created to watch over human affairs; Julian, _Letter to Themistius_ 258 B echoes Plato’s description; cf. Plotinus 3. 5. 6; pseudo‐Iamblichus, _De Mysteriis_ 1. 20. 61; Julian 2. 90 B.

705 _i.e._ the individual souls; by using this term, derived from the Neo‐Platonists and Iamblichus, Julian implies that there is an indivisible world soul; cf. Plotinus 4. 8. 8 ἡ μὲν ὅλη (ψυχὴ) ... αἱ δὲ ἑν μέρει γενόμεναι.

706 _Odyssey_ 11, 303; Philo Judaeus, _De Decalogo_ 2. 190, τόν τε οὐρανὸν εἰς ἡμισφαίρια τῷ λόγῳ διχῇ διανείμαντες, τὸ μὲν ὑπὲρ γῆς τὸ δ᾽ ὑπὸ γῆς, Διοσκούρους ἐκάλεσαν τὸ περὶ τῆς ἑτερημέρου ζωῆς αὐτῶν προστερατευσάμενοι διήγημα.

707 κενὸν Hertlein suggests, καινὸν Mb, κοινὸν MSS.

708 _Timaeus_ 37 C; when the Creator had made the universe, he invented Time as an attribute of “divided substance.”

709 For Julian’s debt to Iamblichus cf. 150 D, 157 B, C.

710 Kronos, Zeus, Ares, Helios, Aphrodite, Hermes, Selene are the seven planets; cf. 149 D. Though Helios guides the others he is counted with them.

711 _i.e._ the fixed stars; cf. Iamblichus, _Theologumena arithmeticae_ 56. 4 ἡ περιέχουσα τὰ πάντα σφαῖρα ὀγδόη, “the eighth sphere that encompasses all the rest.”

712 The Graces are often associated with Spring; Julian seems to be describing obscurely the annual course of the sun.

713 Necessity played an important part in the cult of Mithras and was sometimes identified with the constellation Virgo who holds the scales of Justice.

714 For the adoption of the Dioscuri into the Mithraic cult see Cumont. Julian does not give his own view, though he rejects that of the later Greek astronomers. Macrobius, _Saturnalia_ 1. 21. 22 identifies them with the sun.

715 _i.e._ the torrid zone. On the equator in the winter months shadows fall due north at noon, in the summer months due south; this is more or less true of the whole torrid zone; cf. ἀμφίσκιος which has the same meaning.

716 _Iliad_ 14. 246.

717 For the affectation of mystery cf. 152 B, 159 A, 172 D.

718 δὴ Hertlein suggests, δὲ MSS.

719 Plutarch, _Demosthenes_ 4, quotes this phrase as peculiarly Platonic; cf. Plato, _Laws_ 676 A.

720 cf. 143 B and note.

721 χαριτοδότης Spanheim, χαριδότης Hertlein, MSS.

722 ἁδρᾷ Hertlein suggests, ἀνδρῶν MSS.

723 ἐπιτροπεύει Wright, ἐπιτροπεύουσι Hertlein, MSS lacuna Petavius.

724 Literally “life‐bringer,” Aristotle’s phrase for the zodiac.

725 cf. Zeller, _Philosophie der Griechen_ III. 2, p. 753, notes.

726 There is a play on the word κύκλος, which means both “sphere” and “circle.”

727 The Egyptian sun‐god, whose worship was introduced first into Greece and later at Rome.

728 Athene as goddess of Forethought was worshipped at Delphi, but her earlier epithet was προναία “whose statue is in front of the temple”; cf. Aeschylus, _Eumenides_ 21, Herodotus 8. 37; late writers often confuse these forms. Julian applies the epithet πρόνοια to the mother of the gods 179 A, and to Prometheus 182 D; cf. 131 C.

729 This verse was quoted from an unknown source by Eustathius on _Iliad_ 1. p. 83. “The Grey‐eyed” is a name of Athene.

730 _Iliad_ 8. 538; 13. 827.

731 δ᾽ Hertlein adds.

732 τὸ Hertlein adds.

733 ἐπιμετρῆσαι Hertlein suggests, μετριάσαι MSS.

734 Ἔμεσαν Spanheim, cf. 154 B, Ἔδεσσαν MSS.

735 On Athene cf. _Oration_ 7. 230 A; _Against the Christians_ 235 C.

736 cf. 152 D. Julian derives his theory of the position and functions of the moon from Iamblichus; cf. Proclus on Plato, _Timaeus_ 258 f.

737 cf. 154 A, and Proclus on Plato, _Timaeus_ 155 F, 259 B, where Aphrodite is called “the binding goddess” συνδετικήν, and “harmoniser” συναρμοστικήν.

738 _i.e._ as the planet Venus.

739 cf. _Caesars_ 313 A, _Misopogon_ 357 C. Emesa in Syria was famous for its temple to Baal, the sun‐god. The Emperor Heliogabalus (218‐222 A.D.) was born at Emesa and was, as his name indicates, a priest of Baal, whose worship he attempted to introduce at Rome.

740 The “strong god,” identified with the star Lucifer.

741 133 D, 138 B.

742 τὸ γόνιμον τῇ φύσει Marcilius, cf. 150 B, 151 C, lacuna MSS., Hertlein.

743 _Physics_ 2. 2. 194 b; cf. 131 C.

744 cf. 145 C.

745 cf. 145 C.

746 _i.e._ their ascent after death to the gods.

747 περὶ Hertlein suggests, ἐπὶ MSS.

748 _Republic_ 529, 530; _Epinomis_ 977 A.

749 _Laws_ 653 C, D, 665 A.

750 _i.e._ as a unit of measurement; _Timaeus_ 39 B, 47 A.

751 γέννησιν Mau, γένεσιν MSS, Hertlein.

752 cf. 144 C: _Against the Christians_ 200, 235 B.C. Asclepios plays an important part in Julian’s religion, and may have been intentionally opposed, as the son of Helios‐Mithras and the “saviour of the world,” to Jesus Christ.

753 τὸ Hertlein suggests.

754 Ἔμεσαν Spanheim, Ἔδεσσαν MSS, Hertlein; cf. 150 C.

755 Rome.

756 This refers to the famous temple of Jupiter on the Capitoline; cf. _Oration_ 1. 29 D. The three shrines in this temple were dedicated to Jupiter, Minerva and Juno, but Julian ignores Juno because he wishes to introduce Aphrodite in connection with Aeneas.

757 Julian accepts the impossible etymology “path of the wolf”; Lycabas means “path of light,” cf. _lux_.

758 _Odyssey_, 14. 161. The word was also used on Roman coins with the meaning “year.”

759 ὃν Marcilius, ἣν MSS, Hertlein.

760 Silvia the Vestal virgin gave birth to twins, Romulus and Remus, whose father was supposed to be Mars (Ares).

761 Vesta, the Greek Hestia, the goddess of the hearth.

762 The name given to Romulus after his apotheosis; cf. _Caesars_ 307 B.

763 For the legend of his translation see Livy 1. 16; Plutarch, _Romulus_ 21; Ovid, _Fasti_ 2. 496; Horace, _Odes_ 3. 3. 15 foll.

764 After γενόμενον Hertlein omits ὑπὸ τῆς σελήνης.

765 ὥραν Hertlein, Naber suggest, ἡμέραν MSS, cf. Episile 444. 425 C.

766 To Numa Pompilius, the legendary king who reigned next after Romulus, the Romans ascribed the foundation of many of their religious ceremonies.

767 The Vestal virgins.

768 The Heliaia, _solis agon_, was founded by the Emperor Aurelian at Rome in 274 A.D.; but the “unconquerable sun,” _sol invictus_, had been worshipped there for fully a century before Aurelian’s foundation; see Usener, _Sol invictus_, in _Rheinisches Museum_, 1905. Julian once again, _Caesars_ 336 C calls Helios by his Persian name Mithras.

769 The Attic year began with the summer solstice.

770 A Greek astronomer who flourished in the middle of the second century B.C. His works are lost.

771 Claudius Ptolemy an astronomer at Alexandria 127‐151 A.D.

772 τοῦ τε Hertlein suggests, τε τοῦ MSS.

773 _i.e._ December.

774 The festival of Saturn, the Saturnalia, was celebrated by the Latins at the close of December, and corresponds to our Christmas holidays. Saturn was identified with the Greek god Kronos, and Julian uses the Greek word for the festival in order to avoid, according to sophistic etiquette, a Latin name.

775 Rome.

776 αὐτὸν Hertlein suggests, αὐτοῦ MSS.

777 τοῦ Hertlein suggests, τὸ M, τῷ MSS.

778 See Introduction, p. 351.

779 For the threefold creative force cf. Proclus on _Timaeus_ 94 CD. Here Julian means that there are three modes of creation exercised by Helios now in one, now in another, of the three worlds; cf. 135 B.C.

780 This work is lost.

781 _i.e._ his treatise _On the Gods_, which is not extant.

782 Hesiod, _Works and Days_ 336.

783 For the Attis cult see Frazer, _Attis, Adonis and Osiris_; for the introduction of the worship of Cybele into Italy, Cumont, _Les religions orientales dans le paganisme romain_.

784 See Harrison, _Mythology and Monuments of Ancient Athens_.

785 Catullus 63.

786 5. 1. 7; 3. 6. 19; 1. 6. 8; cf. Plato, _Theaetetus_ 152 C; and Plutarch, _On Isis and Osiris_, ὁ μῦθος ... λόγου τινὸς ἔμφασίς ἐστιν ἀνακλῶντος ἐπ᾽ ἄλλα τὴν διάνοιαν.

787 Cf. 206 D. Myths are like toys which help children through teething.

788 ἐξοίσομεν Cobet adds, ἀνέξοιστα καὶ MSS, Hertlein.

789 οὑτοσὶ Hertlein suggests, οὑτωσὶ MSS.

790 μικρὰν Hertlein, μικρὸν Naber, who thinks ἱστορίαν a gloss, cf. _Oration_ vii. 276 C, μικρὸν ἱστορίαν MSS, μικρὸν ἱστορίας Reiske.

791 ὡς Petavius adds.

792 αὐτὴν Hertlein suggests, αὑτὴν MSS.

793 ἐπήγοντο Hertlein suggests, ἐπῆγον τὸν MSS.

794 The Phrygian god of vegetation who corresponds to the Syrian Adonis. His name is said to mean “father,” and he is at once the lover and son of the Mother of the Gods. His death and resurrection were celebrated in spring.

795 The generic name for the eunuch priests of Attis.

796 The Phrygian Cybele, the Asiatic goddess of fertility; the chief seat of her worship was Pessinus in Phrygia.

797 _i.e._ after the middle of the fifth century B.C.; before that date the records were kept in the Acropolis.

798 In 204 B.C.; cf. Livy 29. 10 foll.; Silius Italicus 17. 1 foll.; Ovid, _Fasti_ 4. 255 foll. tells the legend and describes the ritual of the cult.

799 The Attalids.

800 A black meteoric stone embodied the goddess of Pessinus.

801 Claudia, turritae rara ministra deae. “Claudia thou peerless priestess of the goddess with the embattled crown.”—Propertius 4. 11. 52.

802 A matron in other versions.

803 In the Third Punic War, which began 149 B.C., Carthage was sacked by the Romans under Scipio.

804 Plato, _Republic_ 519 A δριμὺ μὲν βλέπει τὸ ψυχάριον.

805 A relief in the Capitoline Museum shows Claudia in the act of dragging the ship.

806 _i.e._ the world of sense‐perception.

807 Plotinus 1. 8. 4 called matter “the privation of the Good,” στέρησις ἀγαθοῦ.

808 Helios; cf. _Oration_ 4. 140 A. Attis is here identified with the light of the sun.

809 Julian here sums up the tendency of the philosophy of his age. The Peripatetics had been merged in the Platonists and Neo‐Platonists, and Themistius the Aristotelian commentator often speaks of the reconciliation, in contemporary philosophy, of Plato and Aristotle; cf. 235 C, 236, 366 C. Julian, following the example of Iamblichus, would force them into agreement; but the final appeal was to revealed religion.

810 προϋφεστῶτες Hertlein suggests, cf. 165 D, προεστῶτες MSS.

811 233 D.

812 αὐτόν Hertlein suggests, αὐτό MSS.

813 _Sophist_ 235 A; cf. _Republic_ 596 D.

814 _i.e._ aether, the fifth substance.

815 _i.e._ the causes of the forms that are embodied in matter have a prior existence as Ideas.

816 An echo of Plato, _Theaetetus_ 191 C, 196 A; _Timaeus_ 50 C.

817 _De Anima_ 3. 4. 429 A; Aristotle quotes the phrase with approval and evidently attributes it to Plato; the precise expression is not to be found in Plato, though in _Parmenides_ 132 B he says that the Ideas are “in our souls.”

818 περιθεῖναι Hertlein suggests, cf. Sallust, _On the Gods and the World_ 249, τὸν ἀστερωτὸν αὐτῷ περιθεῖναι πῖλον: ἐπιθεῖναι MSS.

819 αἰνίττεσθαι Hertlein suggests, cf. Sallust 250 τὸν γαλαξόαν αἰνίττεται κύκλον: μαντεύεσθαι MSS.

820 cf. Porphyry, _On the Cave of the Nymph_ 7; and Plato, _Republic_ 514 A.

821 προüφέστηκε Hertlein suggests, προέστηκε MSS.

822 _fr._ 36, Diels.

823 For the superiority of the soul to nature cf. _De Mysteriis_ 8. 7. 270; and for the theory that the soul gives form to matter, Plotinus 4. 3. 20.

824 _i.e._ the fifth substance.

825 Helios; cf. 161 D. The whole passage implies the identification of Attis with nature, and of the world‐soul with Helios; cf. 162 A where Attis is called “Nature,” φύσις.

826 cf. 170 D, 168 C; Sallust, _On the Gods and the World_ 4. 16. 1.

827 cf. 171 A; Sallust also identifies Gallus with the Milky Way, 4. 14. 25.

828 ἑαυτὸ Shorey suggests, τοῦτο Hertlein, MSS.

829 λέγομεν Petavius suggests, lacuna Hertlein, MSS.

830 τε Hertlein suggests.

831 τὰς Hertlein suggests.

832 μὲν Hertlein suggests, γε MSS.

833 κρείττων Hertlein suggests, κρεῖττον MSS.

834 ἢ ὅτε Shorey, ὅτε Hertlein, MSS.

835 προüφεστῶσαν Hertlein suggests, προεστῶσαν MSS.

836 τῇ δὲ Hertlein suggests, τῇ MSS.

837 φησιν ὁ μῦθος Hertlein suggests, φησι MSS.

838 A finite verb _e.g._ φαίνεται is needed to complete the construction.

839 καὶ Friederich, πέπεικε Hertlein, MSS.

840 cf. 170 D, 179 D.

841 _i.e._ Zeus.

842 Hence she is the counterpart of Athene, cf. 179 A. Athene is Forethought among the intellectual gods; Cybele is Forethought among the intelligible gods and therefore superior to Athene; cf. 180 A.

843 The Corybantes were the Phrygian priests of Cybele, who at Rome were called Galli.

844 The Asiatic deities, especially Cybele, are often represented holding lions, or in cars drawn by them. cf. Catullus 63. 76, _juncta juga resolvens Cybele leonibus_, “Cybele unharnessed her team of lions”; she sends a lion in pursuit of Attis, cf. 168 B; Porphyry, _On the Cave of the Nymph_ 3. 2. 287 calls the sign of the lion “the dwelling of Helios.”

845 _Iliad_ 10. 23 λέοντος αἴθωνος.

846 cf. _Oration_ 4. 145 C.

847 A finite verb is needed to complete the construction. For the anacoluthon cf. 167 D.

848 καὶ διὰ Hertlein suggests, καὶ MSS.

849 A pine sacred to Attis was felled on March 22nd; cf. Frazer, _Attis, Adonis and Osiris_, p. 222.

850 cf. 171 C, 175 A.

851 March 23rd.

852 March 24th was the date of the castration of the Galli, the priests of Attis.

853 On March 25th the resurrection of Attis and the freeing of our souls from generation (γένεσις) was celebrated by the feast of the Hilaria.

854 ἡγεμόνας Shorey, cf. 170 A, B, ἡμῶν Hertlein, MSS.

855 αὐτὰς Hertlein suggests, αὐτὰ MSS.

856 169 D‐170 C is a digression on the value of myths, which the wise man is not to accept without an allegorising interpretation; cf. _Oration_ 7. 216 C.

857 τελευταίας αἰτίας Hertlein suggests, τελευταίας MSS.

858 In 167 D Attis was identified with the light of the moon; cf. _Oration_ 4. 150 A; where the moon is called the lowest of the spheres, who gives form to the world of matter that lies below her; cf. Sallust, _On the Gods and the World_ 4. 14. 23; where Attis is called the creator of our world.

859 προκαλεῖται Hertlein suggests, προσκαλεῖται MSS.

860 δὴ καὶ Hertlein suggests, δὲ καὶ V, καὶ MSS.

861 _Phaedrus_ 250 D, _Timaeus_ 47 A, _Republic_ 507‐508.

862 Porphyry, _On the Cave of the Nymph_ 22, says that Cancer and Capricorn are the two gates of the sun; and that souls descend through Cancer and rise aloft through Capricorn.

863 This seems to identify Attis with the sun’s rays.

864 Chaldean astrology and the Chaldean oracles are often cited with respect by the Neo‐Platonists; for allusions to their worship of the Seven‐rayed Mithras (Helios) cf. Damascius 294 and Proclus on _Timaeus_ 1. 11.

865 _e.g._ Iamblichus and especially Maximus of Ephesus who is a typical theurgist of the fourth century A.D. and was supposed to work miracles.

866 δὴ Shorey, δὲ Hertlein, MSS.

867 αὐτὴ Wright, αὕτη MSS., Hertlein.

868 ἱερέων Hertlein suggests, ἱερῶν MSS.

869 The Eleusinian Mysteries of Demeter and Persephone; the Lesser were celebrated in February, the greater in September.

870 Plato, _Gorgias_ 497 C; Plutarch, _Demetrius_ 900 B.

871 αὐτὸς εἰρηκώς Hertlein suggests, εἰρηκὼς MSS.

872 προüφεστώσῃ Hertlein suggests, προεστεώσῃ MSS.

873 δὲ Hertlein suggests, γε MSS.

874 cf. _Oration_ 4. 131 A.

875 Attis.

876 ᾗ Hertlein suggests, οὗ MSS.

877 cf. 168 D‐169 A, 171 C.

878 παρακελεύονται Wyttenbach, μολλαχοῦ παρακελεύονται Hertlein, MSS.

879 The construction of καὶ καλάμης is not clear; Petavius suspects corruption or omission.

880 ποιητικώτερον Naber, τι καὶ ποιητικὸν Hertlein, MSS.

881 ὁρμῶντα Naber.

882 _Theaetetus_ 176 A; cf. _Oration_ 2. 90 A.

883 _i.e._ to the intelligible world and the One; cf. 169 C.

884 Porphyry, _On Abstinence_ 3. 5, gives a list of these sacred birds; _e.g._ the owl sacred to Athene, the eagle to Zeus, the crane to Demeter.

885 ἅπαντα Hertlein suggests, ἅπαντας MSS.

886 συγχωρεῖ Hertlein suggests, συγχωροίη MSS.

887 φήσει Hertlein suggests, φήσειεν MSS.

888 cf. Aristotle, _On the Generation of Animals_ 736 b. 37, for the breath πνεῦμα, that envelops the disembodied soul and resembles aether. The Stoics sometimes defined the soul as a “warm breath,” ἔνθερμον πνεῦμα.

889 The phrase probably occurred in an oracular verse.

890 Oration 6. 203 C; Demosthenes, _De Corona_ 308, συνείρει ... ἀπνευστί.

891 ἕνεκά του Shorey, ἕνεκα τοῦ Hertlein, MSS.

892 The epithet means “favoured by Aphrodite.”

893 In this rendering of λόγος (which may here mean “Reason”) I follow Mau p. 113, and Asmus, _Julians Galiläerschrift_ p. 31.

894 πράξεις Hertlein suggests, τάξεις MSS.