Part 17

Ἀλλὰ δὴ τὰ μετὰ τοῦτο πῶς πρὸς τὸν Κωνστάντιον διεπραξάμην; οὔπω καὶ τήμερον ἐν ταῖς πρὸς αὐτὸν ἐπιστολαῖς τῇ δοθείσῃ μοι παρὰ τῶν θεῶν ἐπωνυμίᾳ κεχρημαι, καίσαρα δὲ ἐμαυτὸν γέγραφα, καὶ πέπεικα τοὺς στρατιώτας ὀμόσαι μοι μηδενὸς ἐπιθυμήσειν, εἴπερ ἡμῖν ἐπιτρέψειεν ἀδεῶς οἰκεῖν τὰς Γαλλίας, τοῖς πεπραγμένοις συναινέσας. [286] ἅπαντα τὰ παρ᾽ ἐμοὶ τάγματα πρὸς αὐτὸν ἔπεμψεν ἐπιστολάς, ἱκετεύοντα περὶ τῆς πρὸς ἀλλήλους ἡμῖν ὁμονοίας. ὁ δὲ ἀντὶ τούτων ἐπέβαλεν ἡμῖν τοὺς βαρβάρους, ἐχθρὸν δὲ ἀνηγόρευσέ με παρ᾽ ἐκείνοις, καὶ μισθοὺς ἐτέλεσεν, ὅπως τὸ Γαλλιῶν ἔθνος πορθηθείη, γράφων τε ἐν τοῖς ἐν Ἰταλίᾳ παραφυλάττειν τοὺς ἐκ τῶν Γαλλιῶν παρεκελεύετο, [B] καὶ περὶ τοὺς Γαλλικοὺς ὅρους ἐν ταῖς πλησίον πόλεσιν εἰς τριακοσίας μυριάδας μεδίμνων πυροῦ κατειργασμένου ἐν τῇ Βριγαντίᾳ, τοσοῦτον ἕτερον περὶ τὰς Κοττίας Ἄλπεις ὡς ἐπ᾽ ἐμὲ στρατεύσων ἐκέλευσε παρασκευασθῆναι. καὶ ταῦτα οὐ λόγοι, σαφῆ δὲ ἔργα. καὶ γὰρ ἃς γέγραφεν ἐπιστολὰς ὑπὸ τῶν βαρβάρων κομισθείσας ἐδεξάμην, καὶ τὰς τροφὰς τὰς παρεσκευασμένας κατέλαβον [C] καὶ τὰς ἐπιστολὰς Ταύρου. πρὸς τούτοις ἔτι νῦν μοι ὡς καίσαρι(486) γράφει, καὶ οὐδὲ συνθήσεσθαι πώποτε πρός με ὑπέστη, ἀλλ᾽ Ἐπίκτητόν τινα τῶν Γαλλιῶν(487) ἐπίσκοπον ἔπεμψεν ὡς πιστά μοι περὶ τῆς ἀσφαλείας τῆς ἐμαυτοῦ παρέξοντα, καὶ τοῦτο θρυλεῖ δι᾽ ὅλων αὐτοῦ τῶν ἐπιστολῶν, ὡς οὐκ ἀφαιρησόμενος τοῦ ζῆν, ὑπὲρ δὲ τῆς τιμῆς οὐδὲν μνημονεύει. ἐγὼ δὲ τοὺς μὲν ὅρκους αὐτοῦ τὸ τῆς παραοιμίας οἶμαι δεῖν εἰς τέφραν γράφειν, οὕτως εἰσὶ πιστοί· [D] τῆς τιμῆς δὲ οὐ τοῦ καλοῦ καὶ πρέποντος μόνον, ἀλλὰ καὶ τῆς τῶν φίλων ἕνεκα σωτηρίας ἀντέχομαι· καὶ οὔπω φημὶ τὴν πανταχοῦ γῆς γυμναζομένην πικρίαν.

(But further, how did I behave to Constantius after this? Even to this day I have not yet used in my letters to him the title which was bestowed on me by the gods, but I have always signed myself Caesar, and I have persuaded the soldiers to demand nothing more if only he would allow us to dwell peaceably in Gaul and would ratify what has been already done. All the legions with me sent letters to him praying that there might be harmony between us. But instead of this he let loose against us the barbarians, and among them proclaimed me his foe and paid them bribes so that the people of the Gauls might be laid waste; moreover he wrote to the forces in Italy and bade them be on their guard against any who should come from Gaul; and on the frontiers of Gaul in the cities near by he ordered to be got ready three million bushels of wheat which had been ground at Brigantia,(488) and the same amount near the Cottian Alps, with the intention of marching to oppose me. These are not mere words but deeds that speak plain. In fact the letters that he wrote I obtained from the barbarians who brought them to me; and I seized the provisions that had been made ready, and the letters of Taurus. Besides, even now in his letters he addresses me as “Caesar” and declares that he will never make terms with me: but he sent one Epictetus, a bishop of Gaul,(489) to offer a guarantee for my personal safety; and throughout his letters he keeps repeating that he will not take my life, but about my honour he says not a word. As for his oaths, for my part I think they should, as the proverb says, be written in ashes,(490) so little do they inspire belief. But my honour I will not give up, partly out of regard for what is seemly and fitting, but also to secure the safety of my friends. And I have not yet described the cruelty that he is practising over the whole earth.)

Ταῦτα ἔπεισέ με, ταῦτα ἐφάνη μοι δίκαια. καὶ πρῶτον μὲν αὐτὰ τοῖς πάντα ὁρῶσι καὶ ἀκούουσιν ἀνεθέμην θεοῖς. εἶτα θυσάμενος περὶ τῆς ἐξόδου καὶ γενομένων καλῶν τῶν ἱερῶν κατ᾽ αὐτὴν ἐκείνην τὴν ἡμέραν, ἐν ᾗ τοῖς στρατιώταις περὶ τῆς ἐπὶ τάδε πορείας [287] ἔμελλον διαλέγεσθαι, ὑπέρ τε τῆς ἐμαυτοῦ σωτηρίας καὶ πολὺ πλέον ὑπὲρ τῆς τῶν κοινῶν εὐπραγίας καὶ τῆς ἁπάντων ἀνθρώπων ἐλευθερίας αὐτοῦ τε τοῦ Κελτῶν ἔθνους, ὃ δὶς ἤδη τοῖς πολεμίοις ἐξέδωκεν, οὐδὲ τῶν προγονικῶν φεισάμενος τάφων, ὁ τοὺς ἀλλοτρίους πάνυ θεραπεύων, ᾠήθην δεῖν ἔθνη τε προσλαβεῖν τὰ δυνατώτατα καὶ χρημάτων πόρους δικαιοτάτων ἐξ ἀργυρείων καὶ χρυσείων, καὶ εἰ μὲν ἀγαπήσειεν ἔτι νῦν γοῦν τὴν πρὸς ἡμᾶς ὁμόνοιαν, εἴσω τῶν νῦν ἐχομένων μένειν, [B] εἰ δὲ πολεμεῖν διανοοῖτο καὶ μηδὲν ἀπὸ τῆς προτέρας γνώμης χαλάσειεν, ὅ, τι ἂν ᾖ τοῖς θεοῖς φίλον πάσχειν ἢ πράττειν, ὡς αἴσχιον ἀνανδρίᾳ ψυχῆς καὶ διανοίας ἀμαθίᾳ ἢ πλήθει δυνάμεως ἀσθενέστερον αὐτοῦ φανῆναι. νῦν μὲν γὰρ εἰ τῷ πλήθει κρατήσειεν, οὐκ ἐκείνου τὸ ἔργον, ἀλλὰ τῆς πολυχειρίας ἐστίν· εἰ δὲ ἐν ταῖς Γαλλίαις περιμένοντά με καὶ τὸ ζῆν ἀγαπῶντα καὶ διακλίνοντα τὸν κίνδυνον [C] ἁπανταχόθεν περικόψας κατέλαβε, κύκλῳ μὲν ὑπὸ τῶν βαρβάρων, κατὰ στόμα δὲ ὑπὸ τῶν αὐτοῦ στρατοπέδων, τὸ παθεῖν τε οἶμαι τὰ ἔσχατα προσῆν καὶ ἔτι ἡ τῶν πραγμάτων αἰσχύνη οὐδεμιᾶς ἐλάττων ζημίας τοῖς γε σώφροσι.

(These then were the events that persuaded me; this was the conduct I thought just. And first I imparted it to the gods who see and hear all things. Then when I had offered sacrifices for my departure, the omens were favourable on that very day on which I was about to announce to the troops that they were to march to this place; and since it was not only on behalf of my own safety but far more for the sake of the general welfare and the freedom of all men and in particular of the people of Gaul,—for twice already he had betrayed them to the enemy and had not even spared the tombs of their ancestors, he who is so anxious to conciliate strangers!—then, I say, I thought that I ought to add to my forces certain very powerful tribes and to obtain supplies of money, which I had a perfect right to coin, both gold and silver. Moreover if even now he would welcome a reconciliation with me I would keep to what I at present possess; but if he should decide to go to war and will in no wise relent from his earlier purpose, then I ought to do and to suffer whatever is the will of the gods; seeing that it would be more disgraceful to show myself his inferior through failure of courage or lack of intelligence than in mere numbers. For if he now defeats me by force of numbers that will not be his doing, but will be due to the larger army that he has at his command. If on the other hand he had surprised me loitering in Gaul and clinging to bare life and, while I tried to avoid the danger, had attacked me on all sides, in the rear and on the flanks by means of the barbarians, and in front by his own legions, I should I believe have had to face complete ruin, and moreover the disgrace of such conduct is greater than any punishment—at least in the sight of the wise.(491))

Ταῦτα διανοηθείς, ἄνδρες Ἀθηναῖοι, τοῖς τε συστρατιώταις τοῖς ἐμοῖς διῆλθον καὶ πρὸς κοινοὺς τῶν πάντων Ἑλλήνων πολίτας γράφω. θεοὶ δὲ [D] οἱ πάντων κύριοι συμμαχίαν ἡμῖν τὴν ἑαυτῶν, ὥσπερ ὑπέστησαν, εἰς τέλος δοῖεν καὶ παράσχοιεν ταῖς Ἀθήναις ὑφ᾽ ἡμῶν τε εἰς ὅσον δύναμις εὖ παθεῖν καὶ τοιούτους σχεῖν ἐς ἀεὶ τοὺς αὐτοκράτορας, οἳ μάλιστα καὶ διαφερόντως αὐτὰς αἰδέσονται(492) καὶ ἀγαπήσουσιν.

(These then are the views, men of Athens, which I have communicated to my fellow soldiers and which I am now writing to the whole body of the citizens throughout all Greece. May the gods who decide all things vouchsafe me to the end the assistance which they have promised, and may they grant to Athens all possible favours at my hands! May she always have such Emperors as will honour her and love her above and beyond all other cities!)

FRAGMENT OF A LETTER TO A PRIEST

Introduction

Julian was Supreme Pontiff, and as such felt responsible for the teachings and conduct of the priesthood. He saw that in order to offset the influence of the Christian priests which he thought was partly due to their moral teaching, partly to their charity towards the poor, the pagans must follow their example. Hitherto the preaching of morals had been left to the philosophers. Julian’s admonitions as to the treatment of the poor and of those in prison, and the rules that he lays down for the private life of a priest are evidently borrowed from the Christians.

This Fragment occurs in the Vossianus MS., inserted in the Letter to Themistius,(493) and was identified and published separately by Petavius. It was probably written when Julian was at Antioch on the way to Persia.

FRAGMENTUM EPISTOLAE

.... πλὴν ἢν εἰς τὸν βασιλέα ἐπίδωσιν ἀτακτοῦντάς τινας, αὐτίκα μάλα κολάζουσιν· ἐπὶ δὲ τοὺς οὐ προσιόντας τοῖς θεοῖς ἐστι τὸ τῶν πονηρῶν δαιμόνων τεταγμένον φῦλον, [B] ὑφ᾽ ὧν οἱ πολλοὶ παροιστρούμενοι τῶν ἀθέων ἀναπείθονται θανατᾶν, ὡς ἀναπτησόμενοι πρὸς τὸν οὐρανόν, ὅταν ἀπορρήξωσι τὴν ψυχὴν βιαίως. εἰσὶ δὲ οἳ καὶ τὰς ἐρημίας ἀντὶ τῶν πόλεων διώκουσιν, ὄντος τἀνθρώπου φύσει πολιτικοῦ ζῴου καὶ ἡμέρου, δαίμοσιν ἐκδεδομένοι πονηροῖς, ὑφ᾽ ὧν εἰς ταύτην ἄγονται τὴν μισανθρωπίαν. ἤδη δὲ καὶ δεσμὰ καὶ κλοιοὺς ἐξηῦρον οἱ πολλοὶ τούτων· οὕτω πανταχόθεν αὐτοὺς ὁ κακὸς συνελαύνει δαίμων, ᾧ δεδώκασιν ἑκόντες ἑαυτούς, ἀποστάντες τῶν ἀιδίων καὶ σωτήρων θεῶν. [C] ἀλλ᾽ ὑπὲρ μὲν τούτων ἀπόχρη τοσαῦτα εἰπεῖν· ὅθεν δ᾽ ἐξέβην εἰς τοῦτο ἐπανήξω.

(.... Only(494) that they chastise, then and there, any whom they see rebelling against their king. And the tribe of evil demons is appointed to punish those who do not worship the gods, and stung to madness by them many atheists are induced to court death in the belief that they will fly up to heaven when they have brought their lives to a violent end. Some men there are also who, though man is naturally a social and civilised being, seek out desert places instead of cities, since they have been given over to evil demons and are led by them into this hatred of their kind. And many of them have even devised fetters and stocks to wear; to such a degree does the evil demon to whom they have of their own accord given themselves abet them in all ways, after they have rebelled against the everlasting and saving gods. But on this subject what I have said is enough, and I will go back to the point at which I digressed.)

Δικαιοπραγίας οὖν τῆς μὲν κατὰ τοὺς πολιτικοὺς νόμους εὔδηλον ὅτι μελήσει τοῖς ἐπιτρόποις τῶν πόλεων, πρέποι δ᾽ ἂν καὶ ὑμῖν εἰς παραίνεσιν τὸ μὴ παραβαίνειν ἱεροὺς ὄντας τῶν θεῶν τοὺς νόμους. [289] ἐπεὶ δὲ τὸν ἱερατικὸν βίον εἶναι χρὴ τοῦ πολιτικοῦ σεμνότερον, ἀκτέον ἐπὶ τοῦτον καὶ διδακτέον· ἕψονται δέ, ὡς εἰκός, οἱ βελτίους· ἐγὼ μὲν γὰρ εὔχομαι καὶ πάντας, ἐλπίζω δὲ τοὺς ἐπιεικεῖς φύσει καὶ σπουδαίους· ἐπιγνώσονται γὰρ οἰκείους ὄντας ἑαυτοῖς τοὺς λόγους.

(Though just conduct in accordance with the laws of the state will evidently be the concern of the governors of cities, you in your turn will properly take care to exhort men not to transgress the laws of the gods, since those are sacred. Moreover, inasmuch as the life of a priest ought to be more holy than the political life, you must guide and instruct men to adopt it. And the better sort will naturally follow your guidance. Nay I pray that all men may, but at any rate I hope that those who are naturally good and upright will do so; for they will recognise that your teachings are peculiarly adapted to them.)

Ἀσκητέα τοίνυν πρὸ πάντων ἡ φιλανθρωπία· ταύτῃ γὰρ ἕπεται πολλὰ μὲν καὶ ἄλλα τῶν ἀγαθῶν, [B] ἐξαίρετον δὲ δὴ καὶ μέγιστον ἡ παρὰ τῶν θεῶν εὐμένεια. καθάπερ γὰρ οἱ τοῖς ἑαυτῶν δεσπόταις συνδιατιθέμενοι περί τε φιλίας καὶ σπουδὰς καὶ ἔρωτας ἀγαπῶνται πλέον τῶν ὁμοδούλων, οὕτω νομιστέον φύσει φιλάνθρωπον ὂν τὸ θεῖον ἀγαπᾶν τοὺς φιλανθρώπους τῶν ἀνδρῶν. ἡ δὲ φιλανθρωπία πολλὴ καὶ παντοία· [C] καὶ τὸ πεφεισμένως κολάζειν τοὺς ἀνθρώπους ἐπὶ τῷ βελτίονι τῶν κολαζομένων, ὥσπερ οἱ διδάσκαλοι τὰ παιδία, καὶ τὸ τὰς χρείας αὐτῶν ἐπανορθοῦν, ὥσπερ οἱ θεοὶ τὰς ἡμετέρας. ὁρᾶτε ὅσα ἡμῖν δεδώκασιν ἐκ τῆς γῆς ἀγαθά, τροφὰς παντοίας καὶ ὁπόσας οὐδὲ ὁμοῦ πᾶσι τοῖς ζῴοις. ἐπεὶ δὲ ἐτέχθημεν γυμνοί, ταῖς τε τῶν ζῴων ἡμᾶς θριξὶν ἐσκέπασαν καὶ τοῖς ἐκ τῆς γῆς φυομένοις καὶ τοῖς ἐκ δένδρων, καὶ οὐκ ἤρκεσεν ἁπλῶς οὐδὲ αὐτοσχεδίως, [D] καθάπερ ὁ Μωυσῆς ἔφη τοὺς χιτῶνας λαβεῖν δερματίνους, ἀλλ᾽ ὁρᾶτε ὅσα ἐγένετο τῆς Ἐργάνης Ἀθηνᾶς τὰ δῶρα. ποῖον οἴνῳ χρῆται ζῷον; ποῖον ἐλαίῳ; πλὴν εἴ τισιν ἡμεῖς καὶ τούτων μεταδέδομεν, οἱ τοῖς ἀνθρώποις οὐ μεταδιδόντες. τί δὲ τῶν θαλαττίων σίτῳ, τί δὲ τῶν χερσαίων τοῖς ἐν τῇ θαλάττῃ χρῆται; χρυσὸν οὔπω λέγω καὶ χαλκὸν καὶ σίδηρον, οἷς πᾶσιν οἱ θεοὶ ζαπλούτους ἡμᾶς ἐποίησαν, οὐχ ἵνα ὄνειδος αὐτῶν περιορῶμεν περινοστοῦντας τοὺς πένητας, ἄλλως τε ὅταν [290] καὶ ἐπιεικεῖς τινες τύχωσι τὸν τρόπον, οἷς πατρῷος μὲν κλῆρος οὐ γέγονεν, ὑπὸ δὲ μεγαλοψυχίας ἥκιστα ἐπιθυμοῦντες χρημάτων πένονται. τούτους ὁρῶντες οἱ πολλοὶ τοὺς θεοὺς ὀνειδίζουσιν. αἴτιοι δὲ θεοὶ μὲν οὐκ εἰσὶ τῆς τούτων πενίας, ἡ δὲ ἡμῶν τῶν κεκτημένων ἀπληστία καὶ τοῖς ἀνθρώποις ὑπὲρ τῶν θεῶν οὐκ ἀληθοῦς ὑπολήψεως αἰτία γίνεται καὶ προσέτι τοῖς θεοῖς ὀνείδους ἀδίκου. [B] τί γὰρ ἀπαιτοῦμεν, ἵνα χρυσὸν ὥσπερ τοῖς Ῥοδίοις ὁ θεὸς ὕσῃ τοῖς πένησιν; ἀλλὰ εἰ καὶ τοῦτο γένοιτο, ταχέως ἡμεῖς ὑποβαλόμενοι τοὺς οἰκέτας καὶ προθέντες πανταχοῦ τὰ ἀγγεῖα πάντας ἀπελάσομεν, ἵνα μόνοι τὰ κοινὰ τῶν θεῶν ἁρπάσωμεν δῶρα. θαυμάσειε δ᾽ ἄν τις εἰκότως, εἰ τοῦτο μὲν ἀξιοῖμεν(495) οὔτε πεφυκὸς γίνεσθαι καὶ ἀλυσιτελὲς πάντη, τὰ δυνατὰ δὲ μὴ πράττομεν. [C] τίς γὰρ ἐκ τοῦ μεταδιδόναι τοῖς πέλας ἐγένετο πένης; ἐγώ τοι πολλάκις τοῖς δεομένοις προέμενος ἐκτησάμην αὐτὰ παρὰ θεῶν(496) πολλαπλάσια καίπερ ὢν φαῦλος χρηματιστὴς, καὶ οὐδέποτέ μοι μετεμέλησε προεμένῳ. καὶ τὰ μὲν νῦν οὐκ ἂν εἴποιμι· καὶ γὰρ ἂν εἴη παντελῶς ἄλογον, εἰ τοὺς ἰδιώτας ἀξιώσαιμι βασιλικαῖς παραβάλλεσθαι χορηγίαις· [D] ἀλλ᾽ ὅτε ἔτι ἐτύγχανον ἰδιώτης, σύνοιδα ἐμαυτῷ τοῦτο ἀποβὰν πολλάκις. ἀπεσώθη μοι τέλειος ὁ κλῆρος τῆς τήθης, ἐχόμενος ὑπ᾽ ἄλλων βιαίως ἐκ βραχέων ὧν εἶχον ἀναλίσκοντι τοῖς δεομένοις καὶ μεταδιδόντι.

(You must above all exercise philanthropy, for from it result many other blessings, and moreover that choicest and greatest blessing of all, the good will of the gods. For just as those who are in agreement with their masters about their friendships and ambitions and loves are more kindly treated than their fellow slaves, so we must suppose that God, who naturally loves human beings, has more kindness for those men who love their fellows. Now philanthropy has many divisions and is of many kinds. For instance it is shown when men are punished in moderation with a view to the betterment of those punished, as schoolmasters punish children; and again in ministering to men’s needs, even as the gods minister to our own. You see all the blessings of the earth that they have granted to us, food of all sorts, and in an abundance that they have not granted to all other creatures put together. And since we were born naked they covered us with the hair of animals, and with things that grow in the ground and on trees. Nor were they content to do this simply or off‐hand, as Moses tells us men took coats of skins,(497) but you see how numerous are the gifts of Athene the Craftswoman. What other animals use wine, or olive oil? Except indeed in cases where we let them share in these things, even though we do not share them with our fellowmen. What creature of the sea uses corn, what land animal uses things that grow in the sea? And I have not yet mentioned gold and bronze and iron, though in all these the the gods have made us very rich; yet not to the end that we may bring reproach on them by disregarding the poor who go about in our midst, especially when they happen to be of good character—men for instance who have inherited no paternal estate, and are poor because in the greatness of their souls they have no desire for money. Now the crowd when they see such men blame the gods. However it is not the gods who are to blame for their poverty, but rather the insatiate greed of us men of property becomes the cause of this false conception of the gods among men, and besides of unjust blame of the gods. Of what use, I ask, is it for us to pray that God will rain gold on the poor as he did on the people of Rhodes?(498) For even though this should come to pass, we should forthwith set our slaves underneath to catch it, and put out vessels everywhere, and drive off all comers so that we alone might seize upon the gifts of the gods meant for all in common. And anyone would naturally think it strange if we should ask for this, which is not in the nature of things, and is in every way unprofitable, while we do not do what is in our power. Who, I ask, ever became poor by giving to his neighbours? Indeed I myself, who have often given lavishly to those in need, have recovered my gifts again many times over at the hands of the gods, though I am a poor man of business; nor have I ever repented of that lavish giving. And of the present time I will say nothing, for it would be altogether irrational of me to compare the expenditure of private persons with that of an Emperor; but when I was myself still a private person I know that this happened to me many times. My grandmother’s estate for instance was kept for me untouched, though others had taken possession of it by violence, because from the little that I had I spent money on those in need and gave them a share.)

Κοινωνητέον οὖν τῶν χρημάτων ἅπασιν ἀνθρώποις, ἀλλὰ τοῖς μὲν ἐπιεικέσιν ἐλευθεριώτερον, τοῖς δὲ ἀπόροις καὶ πένησιν ὅσον ἐπαρκέσαι τῇ χρείᾳ. φαίνη δ᾽ ἄν, εἰ καὶ παράδοξον εἰπεῖν, ὅτι καὶ τοῖς πονηροῖς(499) ἐσθῆτος καὶ τροφῆς ὅσιον ἂν εἴη μεταδιδόναι· [291] τῷ γὰρ ἀνθρωπίνῳ καὶ οὐ τῷ τρόπῳ δίδομεν. διόπερ οἶμαι καὶ τοὺς ὲν δεσμωτηρίῳ καθειργμένους ἀξιωτέον τῆς τοιαύτης ἐπιμελείας. οὐδὲν γὰρ κωλύσει τὴν δίκην ἡ τοιαύτη φιλανθρωπία. χαλεπὸν γὰρ ἂν εἴη, πολλῶν ἀποκεκλεισμένων ἐπὶ κρίσει, καὶ τῶν μὲν ὀφλησόντων, τῶν δὲ ἀθῴων ἀποφανθησομένων, μὴ διὰ τοὺς ἀναιτίους οἶκτόν τινα νέμειν καὶ τοῖς πονηροὶς, ἀλλὰ τῶν πονηρῶν [B] ἕνεκα καὶ περὶ τοὺς οὐδὲν ἠδικηκότας ἀνηλεῶς καὶ ἀπανθρώπως διακεῖσθαι. ἐκεῖνο δὲ ἐννοοῦντί μοι παντάπασιν ἄδικον καταφαίνεται· Ξένιον ὀνομάζομεν Δία, καὶ γιγνόμεθα τῶν Σκυθῶν κακοξενώτεροι. πῶς οὖν ὁ βουλόμενος τῷ Ξενίῳ θῦσαι Διὶ φοιτᾷ πρὸς τὸν νεών; μετὰ ποταποῦ συνειδότος, ἐπιλαθόμενος τοῦ

(We ought then to share our money with all men, but more generously with the good, and with the helpless and poor so as to suffice for their need. And I will assert, even though it be paradoxical to say so, that it would be a pious act to share our clothes and food even with the wicked. For it is to the humanity in a man that we give, and not to his moral character. Hence I think that even those who are shut up in prison have a right to the same sort of care; since this kind of philanthropy will not hinder justice. For when many have been shut up in prison to await trial, of whom some will be found guilty, while others will prove to be innocent, it would be harsh indeed if out of regard for the guiltless we should not bestow some pity on the guilty also, or again, if on account of the guilty we should behave ruthlessly and inhumanly to those also who have done no wrong. This too, when I consider it, seems to me altogether wrong; I mean that we call Zeus by the title “God of Strangers,” while we show ourselves more inhospitable to strangers than are the very Scythians. How, I ask, can one who wishes to sacrifice to Zeus, the God of Strangers, even approach his temple? With what conscience can he do so, when he has forgotten the saying)

πρὸς γὰρ Διός εἰσιν ἅπαντες Πτωχοί τε ξεῖνοί τε· δόσις δ᾽ ὀλίγη τε φίλη τε;

(“From Zeus come all beggars and strangers; and a gift is precious though small”?(500))

[C] Πῶς δὲ ὁ τὸν Ἑταίρειον θεραπεύων Δία, ὁρῶν τοὺς πέλας ἐνδεεῖς χρημάτων, εἶτα μηδ᾽ ὅσον δραχμῆς μεταδιδούς, οἴεται τὸν Δία καλῶς θεραπεύειν; ὅταν εἰς ταῦτα ἀπίδω, παντελῶς ἀχανὴς γίνομαι, τὰς μὲν ἐπωνυμίας τῶν θεῶν ἅμα τῷ κόσμῳ τῷ ἐξ ἀρχῆς ὥσπερ εἰκόνας γραπτὰς ὁρῶν, ἔργῳ δὲ ὑφ᾽ ἡμῶν οὐδὲν τοιοῦτον ἐπιτηδευόμενον. ὁμόγνιοι λέγονται [D] παρ᾽ ἡμῖν θεοὶ καὶ Ζεὺς ὁμόγνιος, ἔχομεν δὲ ὥσπερ πρὸς ἀλλοτρίους τοὺς συγγενεῖς· ἄνθρωπος γὰρ ἀνθρώπῳ καὶ ἑκὼν καὶ ἄκων πᾶς ἐστι συγγενής, εἴτε, καθάπερ λέγεται παρά τινων, ἐξ ἑνός τε καὶ μιᾶς γενόναμεν πάντες, εἴθ᾽ ὁπωσοῦν ἄλλως, ἀθρόως ὑποστησάντων ἡμᾶς τῶν θεῶν ἅμα τῷ κόσμῳ τῷ ἐξ ἀρχῆς, οὐχ ἕνα καὶ μίαν, ἀλλὰ πολλοὺς ἅμα καὶ πολλάς. [292] οἱ γὰρ ἕνα καὶ μίαν δυνηθέντες οἷοί τε ἦσαν ἅμα καὶ πολλοὺς καὶ πολλὰς ὑποστῆσαι.(501) καὶ γὰρ ὃν τρόπον τόν τε ἕνα καὶ τὴν μίαν, τὸν αὐτὸν τρόπον τοὺς πολλούς τε καὶ τὰς πολλάς. εἴς τε τὸ διάφορον ἀποβλέψαντα τῶν ἐθῶν(502) καὶ τῶν νόμων, οὐ μὴν ἀλλὰ καὶ ὅπερ ἐστὶ μεῖζων καὶ τιμιώτερον καὶ κυριώτερον, εἰς τὴν τῶν θεῶν φήμην, ἣ παραδέδοται διὰ τῶν ἀρχαίων ἡμῖν θεουργῶν, [B] ὡς ὅτε Ζεὺς ἐκόσμει τὰ πάντα, σταγόνων αἵματος ἱεροῦ πεσουσῶν, ἐξ ὧν που τὸ τῶν ἀνθρώπων βλαστήσειε γένος. καὶ οὕτως οὖν συγγενεῖς γινόμεθα πάντες, εἰ μὲν ἐξ ἑνὸς καὶ μιᾶς, ἐκ δυοῖν ἀνθρώποιν ὄντες οἱ πολλοὶ καὶ πολλαὶ, εἰ δέ, καθάπερ οἱ θεοί φασι καὶ χρὴ πιστεύειν ἐπιμαρτυρούντων τῶν ἔργων, ἐκ τῶν θεῶν πάντες γεγονότες. ὅτι δὲ πολλοὺς ἅμα ἀνθρώπους [C] γενέσθαι μαρτυρεῖ τὰ ἔργα, ῥηθήσεται μὲν ἀλλαχοῦ δι᾽ ἀκριβείας, ἐνταῦθα δὲ ἀρκέσει τοσοῦτον εἰπεῖν, ὡς ἐξ ἑνὸς μὲν καὶ μιᾶς οὖσιν οὔτε τοὺς νόμους εἰκὸς ἐπὶ τοσοῦτον παραλλάξαι οὔτε ἄλλως τὴν γῆν ὑφ᾽ ἑνὸς ἐμπλησθῆναι πᾶσαν, οὐδὲ εἰ τέκνα(503) ἅμα πολλὰ καθάπερ αἱ σύες ἔτικτον αὐτοῖς αἱ γυναῖκες. πανταχοῦ δὲ ἀθρόως φυτευσάντων τῶν(504) θεῶν, ὅνπερ τρόπον ὁ εἷς, οὕτω δὲ καὶ οἱ πλείους προῆλθον ἄνθρωποι τοῖς γενεάρχαις θεοῖς ἀποκληρωθέντες, οἳ καὶ προήγαγον αὐτούς, [D] ἀπὸ τοῦ δημιουργοῦ τὰς ψυχὰς παραλαμβάνοντες ἐξ αἰῶνος.

(Again, the man who worships Zeus the God of Comrades, and who, though he sees his neighbours in need of money, does not give them even so much as a drachma, how, I say, can he think that he is worshipping Zeus aright? When I observe this I am wholly amazed, since I see that these titles of the gods are from the beginning of the world their express images, yet in our practice we pay no attention to anything of the sort. The gods are called by us “gods of kindred,” and Zeus the “God of Kindred,” but we treat our kinsmen as though they were strangers. I say “kinsmen” because every man, whether he will or no, is akin to every other man, whether it be true, as some say, that we are all descended from one man and one woman, or whether it came about in some other way, and the gods created us all together, at the first when the world began, not one man and one woman only, but many men and many women at once. For they who had the power to create one man and one woman, were able to create many men and women at once; since the manner of creating one man and one woman is the same as that of creating many men and many women. And(505) one must have regard to the differences in our habits and laws, or still more to that which is higher and more precious and more authoritative, I mean the sacred tradition of the gods which has been handed down to us by the theurgists of earlier days, namely that when Zeus was setting all things in order there fell from him drops of sacred blood, and from them, as they say, arose the race of men. It follows therefore that we are all kinsmen, whether, many men and women as we are, we come from two human beings, or whether, as the gods tell us, and as we ought to believe, since facts bear witness thereto, we are all descended from the gods. And that facts bear witness that many men came into the world at once, I shall maintain elsewhere, and precisely, but for the moment it will be enough to say this much, that if we were descended from one man and one woman, it is not likely that our laws would show such great divergence; nor in any case is it likely that the whole earth was filled with people by one man; nay, not even if the women used to bear many children at a time to their husbands, like swine. But when the gods all together had given birth to men, just as one man came forth, so in like manner came forth many men who had been allotted to the gods who rule over births; and they brought them forth, receiving their souls from the Demiurge from eternity.(506))