λέγων. [221] αἰσθέσθαι οὖν μοι δοκεῖ τοῦ θεοῦ τούτου πρώτη παρ᾽ Ἕλλησι καὶ τὴν ἐσομένην ἐπιφάνειαν [pg 114] αὐτοῦ οὐκ εἰς μακρὰν προαγορεύσασα κινῆσαι μὲν θᾶττον ἢ προσῆκον ἦν τινὰ τῶν περὶ αὐτὸν ὀργίων, οὐκ ἀνασχομένη τὸν εἱμαρμένον περιμεῖναι χρόνον, εἶτα ἀναλωθῆναι πρὸς τοῦ πυρὸς τοῦ ῥυέντος ἐπ᾽ αὐτήν. ἐπεὶ δὲ ἐδέδοκτο τῷ Διὶ κοινῇ πᾶσιν ἀνθρώποις ἐνδοῦναι ἀρχὴν καταστάσεως ἑτέρας καὶ μεταβαλεῖν199 αὐτοὺς ἐκ τοῦ νομαδικοῦ βίου πρὸς [B] τὸν ἡμερώτερον, ἐξ Ἰνδῶν ὁ Διόνυσος αὔτοπτος ἐφαίνετο δαίμων, ἐπιφοιτῶν τὰς πόλεις, ἄγων μεθ᾽ ἑαυτοῦ στρατιὰν πολλὴν δαιμονίων τινῶν200 καὶ διδοὺς ἀνθρώποις κοινῇ μὲν ἅπασι σύμβολον τῆς ἐπιφανείας αὐτοῦ τὸ τῆς ἡμερίδος φυτόν, ὑφ᾽ οὗ μοι δοκοῦσιν, ἐξημερωθέντων αὐτοῖς τῶν περὶ τὸν βίον, Ἕλληνες τῆς ἐπωνυμίας αὐτὸ ταύτης ἀξιῶσαι, μητέρα δ᾽ αὐτοῦ προσειπεῖν τὴν Σεμέλην διὰ τὴν πρόρρησιν, ἄλλως τε καὶ τοῦ θεοῦ τιμῶντος αὐτήν, [C] ἅτε πρώτην ἱερόφαντιν τῆς ἔτι μελλούσης ἐπιφοιτήσεως.

(I think then that she was the first among the Greeks to perceive that there was to be before long a visible manifestation of this god, and that she foretold it, and then that, sooner than was fitting, she gave the signal for certain of the mystic rites connected with his worship, because she had not the patience to wait for the appointed time, and thus she was consumed by the fire that fell upon her. But when it was the will of Zeus to bestow on all mankind in common a new order of things, and to make them pass from the nomadic to a more civilised mode of life, Dionysus came from India and revealed himself as very god made visible, visiting the cities of men and leading with him a great host of beings in some sort divine; and everywhere he bestowed on all men in common as the symbol of his manifestation the plant of “the gentle vine”; and since their lives were made more gentle by it the Greeks as I think gave it that name;201 and they called Semele the mother of Dionysus because of the prediction that she had made, but also because the god honoured her as having been the first prophetess of his advent while it was yet to be.)

Οὔσης δέ, ὡς ἄν τις ἀκριβῶς σκοπῶν ἐξετάσειε, τῆς ἱστορίας τοιαύτης, οἱ τὸν Διόνυσον ὅστις ποτ᾽ ἐστὶ θεῶν ζητοῦντες τἀληθὲς ἔχον ὡς ἔφην εἰς μῦθον διεσκεύασαν, αἰνιττόμενοι τήν τε οὐσίαν τοῦ θεοῦ καὶ τὴν ἐν τοῖς νοητοῖς παρὰ τῷ πατρὶ κύησιν καὶ τὸν ἀγέννητον αὐτοῦ τόκον ἐν τῷ κόσμῳ202 ..... ἐν τῷ παντί, καὶ τἆλλα ἐφεξῆς ὅσα τοῦ ζητεῖν ἦν ἄξια,203 φράζειν δέ γ᾽ οὐ ῥᾴδια ἐμοί, [pg 116] τυχὸν μὲν [D] καὶ διὰ τὸ ἀγνοεῖν ἔτι περὶ αὐτῶν τὸ ἀκριβές, τυχὸν δὲ καὶ οὐκ ἐθέλοντι τὸν κρύφιον ἅμα καὶ φανερὸν θεὸν ὥσπερ ἐν θεάτρῳ προβάλλειν ἀκοαῖς ἀνεξετάστοις καὶ διανοίαις ἐπὶ πάντα μάλλον ἢ τὸ φιλοσοφεῖν τετραμμέναις.

(Now since this is the historical truth of these events if they are accurately considered and examined, those who sought to discover what sort of god Dionysus is worked into a myth the truth which is as I said, and expressed in an allegory both the essential nature of the god and his conception in his father Zeus among the intelligible gods, and further his birth independently of generation in this our world.204 ... in the whole universe, and in their proper order all those other facts which are well worth studying but too difficult for me at any rate to describe; partly perhaps because I am still ignorant of the precise truth about them,205 but perhaps also because I am unwilling to exhibit as in a theatre this god who is at once hidden and manifest, and that, too, to ears that have not sought after truth and to minds disposed to anything rather than the study of philosophy.)

Ἀλλ᾽ ὑπὲρ μὲν τούτων ἴστω Διόνυσος αὐτός, ᾧ καὶ προσεύχομαι τάς τε ἐμὰς καὶ τὰς ὑμετέρας ἐκβακχεῦσαι φρένας ἐπὶ τὴν ἀληθῆ τῶν θεῶν γνῶσιν, ὡς ἂν μὴ πολὺν ἀβάκχευτοι χρόνον τῷ θεῷ μένοντες [222] ὁπόσα ὁ Πενθεὺς206 πάθωμεν, ἴσως μὲν καὶ ζῶντες, πάντως δὲ ἀπαλλαγέντες τοῦ σώματος. ὅτῳ γὰρ ἂν207 μὴ τὸ πεπληθυσμένον τῆς ζωῆς ὑπὸ τῆς ἑνοειδοῦς καὶ ἐν τῷ μεριστῷ παντελῶς ἀδιαιρέτου ὅλης τε ἐν πᾶσιν ἀμιγοῦς προüπαρχούσης οὐσίας τοῦ Διονύσου τελεσιουργηθῇ208 διὰ τῆς περὶ τὸν θεὸν ἐνθέου βακχείας, τούτῳ κίνδυνος ἐπὶ πολλὰ ῥυῆναι τὴν ζωήν, ῥυεῖσαν δὲ διεσπάσθαι καὶ διασπασθεῖσαν οἴχεσθαι· [B] τὸ δὲ ῥυεῖσαν καὶ διασπασθεῖσαν μὴ προσέχων τις τοῖς ῥήμασιν ὑδάτιον μηδὲ λίνου μήρινθον ἀκροάσθω, ξυνιέτω δὲ τὰ λεγόμενα τρόπον ἄλλον, ὃν Πλάτων, ὃν Πλωτίνος, ὃν Πορφύριος, ὃν ὁ δαιμόνιος Ἰάμβλιχος. ὃς δ᾽ ἂν μὴ ταύτῃ ποιῇ, γελάσεται μέν, ἴστω μέντοι [pg 118] Σαρδώνιον γελῶν ἔρημος ὢν ἀεὶ τῆς τῶν θεῶν γνώσεως, ἧς ἀντάξιον οὐδὲ τὸ πᾶσαν ὁμοῦ μετὰ τῆς τῶν Ῥωμαίων [C] ἐπιτροπεῦσαι τὴν βαρβάρων ἔγωγε θείμην ἄν, οὐ μὰ τὸν ἐμὸν δεσπότην Ἥλιον. ἀλλά με πάλιν οὐκ οἶδ᾽ ὅστις θεῶν ἐπὶ ταῦτ᾽ ἐβάκχευσεν οὐ προελόμενον.

(However let Dionysus himself decide about these things, though I do indeed implore him to inspire my mind and yours with his own sacred frenzy for the true knowledge of the gods, so that we may not by remaining too long uninspired by him have to suffer the fate of Pentheus, perhaps even while we are alive, but most certainly after death has freed us from the body. For he in whom the abundance of life has not been perfected by the essential nature of Dionysus, uniform and wholly indivisible as it is in the divisible world and pre-existing whole and unmixed in all things, he I say who has not been perfected by means of the Bacchic and divine frenzy for the god, runs the risk that his life may flow into too many channels, and as it flows be torn to shreds, and hence come to naught. But when I say “flow” or “torn to shreds” no one must consider the bare meaning of the words and suppose that I mean a mere trickle of water or a thread of linen, but he must understand these words in another sense, that used by Plato, Plotinus, Porphyry and the inspired Iamblichus. One who does not interpret them thus will laugh at them no doubt, but let me assure him that it will be a Sardonic laugh,209 since he will be forever deprived of that knowledge of the gods which I hold to be more precious than to rule over the whole world, Roman and barbarian put together, yea, I swear it by my lord Helios. But again some god or other and no choice of my own has made me rave with this Bacchic frenzy.)

οὗ δὲ ἕνεκεν ἔφην αὐτά· κατὰ μὲν τὴν διάνοιαν ἀπεμφαίνοντες ὅταν οἱ μῦθοι γίγνωνται περὶ τῶν θείων, αὐτόθεν ἡμῖν ὥσπερ βοῶσι καὶ διαμαρτύρονται μὴ πιστεύειν ἁπλῶς, ἀλλὰ τὸ λεληθὸς σκοπεῖν καὶ διερευνᾶσθαι. τοσούτῳ δ᾽ ἐστὶ κρεῖττον ἐν τούτοις τοῦ σεμνοῦ τὸ ἀπεμφαῖνον, ὅσῳ διὰ μὲν ἐκείνου καλοὺς λίαν καὶ μεγάλους καὶ ἀγαθούς, [D] ἀνθρώπους δὲ ὅμως τοὺς θεοὺς κίνδυνος νομίσαι, διὰ δὲ τῶν ἀπεμφαινόντων ὑπεριδόντας τῶν ἐν τῷ φανερῷ λεγομένων ἐπὶ τὴν ἐξῃρημένην αὐτῶν οὐσίαν καὶ ὑπερέχουσαν πάντα τὰ ὄντα καθαρὰν νόησιν ἐλπὶς ἀναδραμεῖν.

(To go back then to what led me to say all this. Whenever myths on sacred subjects are incongruous in thought, by that very fact they cry aloud, as it were, and summon us not to believe them literally but to study and track down their hidden meaning. And in such myths the incongruous element is even more valuable than the serious and straightforward, the more so that when the latter is used there is risk of our regarding the gods as exceedingly great and noble and good certainly, but still as human beings, whereas when the meaning is expressed incongruous there is some hope that men will neglect the more obvious sense of the words, and that pure intelligence may rise to the comprehension of the distinctive nature of the gods that transcends all existing things.)

[223] Αἴτιαι μὲν οὖν αὗται τοῦ τὴν τελεστικὴν καὶ μυσταγωγὸν φιλοσοφίαν τὰ μὲν ῥήματα παντὸς μᾶλλον εὐαγῆ καὶ σεμνὰ προφέρεσθαι, κατὰ δὲ τὴν διάνοιαν ἀλλοιοτέραν ποιεῖσθαι τὴν ἐξήγησιν τῶν τοιούτων. ὁ δὲ τῆς τῶν ἠθῶν ἐπανορθώσεως ἕνεκα τοὺς λόγους πλάττων καὶ μύθους παράγων δράτω210 τοῦτο μὴ πρὸς ἄνδρας, ἀλλὰ πρὸς παῖδας [pg 120] ἤτοι καθ᾽ ἡλικίαν ἢ τῷ φρονεῖν, πάντως δὲ τῶν λόγων τούτων δεομένους. εἰ μὲν οὖν ἡμεῖς σοι παῖδες ἐφάνημεν εἴτε [B] ἐγὼ εἴτε Ἀνατόλιος οὑτοσί, συγκαταρίθμει δὲ τούτῳ καὶ τὸν Μεμμόριον καὶ τὸν Σαλούστιον, πρὸς τούτοις δέ, εἰ βούλει, καὶ τοὺς ἄλλους ἑξῆς, Ἀντικύρας σοι δεῖ· τί γὰρ ἂν ἀκκίζοιτί τις; ἐπεὶ πρὸς τῶν θεῶν καὶ πρὸς αὐτοῦ τοῦ μύθου, μᾶλλον δὲ τοῦ κοινῇ πάντων βασιλέως Ἡλίου, τί σοι μέγα ἢ μικρὸν πεποίηται ἔργον; τίνι παρέστης ἀγωνιζομένῳ μετὰ τοὺ δικαίου; τίνα ἐθεράπευσας πενθοῦντα, [C] τῷ λόγῳ διδάξας, ὅτι μὴ κακὸν ὁ θάνατος μήτε τῷ παθόντι μήτε τοῖς οἰκείοις αὐτοῦ; τίς δ᾽ αἰτιάσεταί σε τῆς ἑαυτοῦ μειρακίσκος σωφροσύνης, ὅτι πεποίηκας αὐτὸν ἐξ ἀσώτου σώφρονα καὶ καλὸν οὐ τὸ σῶμα μόνον, ἀλλὰ πολὺ μᾶλλον τὴν ψυχὴν φαίνεσθαι; τίνα δὲ ἄσκησιν ἐποιήσω τοῦ βίου; τί δέ σοι ἄξιον τῆς Διογένους βακτηρίας ἢ ναὶ μὰ Δία τῆς παρρησίας πεποίηται; ἔργον οἴει μέγα βακτηρίαν λαβεῖν ἢ τρίχας ἀνεῖναι, [D] καὶ περινοστεῖν τὰς πόλεις καὶ τὰ στρατόπεδα, καὶ τοῖς μὲν βελτίστοις λοιδορεῖσθαι, τοὺς δὲ χειρίστους θεραπεύειν; εἰπὲ πρὸς τοῦ Διὸς καὶ πρὸς τουτωνὶ τῶν ἀκροωμένων, οἷ δι᾽ ὑμᾶς τὴν φιλοσοφίαν ἐκτρέπονται, ἀνθ᾽ ὅτου πρὸς μὲν τὸν μακαρίτην Κωνστάντιον εἰς Ἰταλίαν ἦλθες, οὐκέτι μέντοι καὶ μέχρι τῶν Γαλλιῶν; καίτοι πορευθεὶς πρὸς ἡμᾶς, εἰ μηδὲν ἄλλο, ξυνεῖναι γοῦν σου τῆς φωνῆς μᾶλλον [pg 122] δυναμένῳ πλησιάζειν ἔμελλες ἀνθρώπῳ. [224] τί δὲ καὶ τὸ περιθοιτᾶν πανταχοῦ καὶ παρέχειν πράγματα ταῖς ἡμιόνοις; ἀκούω δὲ ἔγωγε καὶ τοῖς τὰς ἡμιόνους ἐλαύνουσιν, οἳ μᾶλλον ὑμᾶς ἢ τοὺς στρατιώτας πεφρίκασι· χρῆσθαι γὰρ αὐτοῖς τοῖς ξύλοις211 ἀκούω τινὰς ὑμῶν χαλεπώτερον ἢ τοῖς ξίφεσιν ἐκεῖνοι. γίγνεσθε οὖν αὐτοῖς εἰκότως φοβερώτεροι. πάλαι μὲν οὖν ὑμῖν ἐθέρμην ἐγὼ τοῦτο τὸ ὄνομα, [B] νυνὶ δὲ αὐτὸ ἔοικα καὶ γράψειν. ἀποτακτιστάς τινας ὀνομάζουσιν οἱ δυσσεβεῖς Γαλιλαῖοι· τούτων οἱ πλείους μικρὰ προέμενοι πολλὰ πάνυ, μᾶλλον δὲ τὰ πάντα πανταχόθεν ξυγκομίζουσι, καὶ προσκτῶνται212 τὸ τιμᾶσθαι καὶ δορυφορεῖσθαι καὶ θεραπεύεσθαι. τοιοῦτόν τι καὶ τὸ ὑμέτερον ἔργον ἐστί, πλὴν ἴσως τοῦ χρηματίζεσθαι. τοῦτο δὲ οὐ παρ᾽ ὑμᾶς γίγνεται, παρ᾽ ἡμᾶς δέ· συνετώτεροι γάρ ἐσμεν τῶν ἀνοήτων ἐκείνων· ἴσως δὲ καὶ διὰ τὸ μηδὲν ὑμῖν εἶναι πρόσχημα τοῦ φορολογεῖν εὐπροσώπως, [C] ὁποῖον ἐκείνοις, ἣν λέγουσιν οὐκ οἶδ᾽ ὅπως ἐλεημοσύνην, τὰ δ᾽ ἄλλα γε πάντα ἐστὶν ὑμῖν τε κἀκείνοις παραπλήσια. καταλελοίπατε τὴν πατρίδα ὥσπερ ἐκεῖνοι, περιφοιτᾶτε πάντη καὶ τὸ στρατόπεδον διωχλήσατε μᾶλλον ἐκείνων καὶ ἰταμώτερον· οἱ μὲν γὰρ καλούμενοι, ὑμεῖς δὲ καὶ ἀπελαυνόμενοι. καὶ τί χρηστὸν ἐκ τούτων ὑμῖν ἐγένετο, [D] μᾶλλον δὲ καὶ ἡμῖν τοῖς ἄλλοις; ἀνῆλθεν ὁ Ἀσκληπιάδης, εἶτα ὁ Σερηνιανός, εἶτα ὁ Χύτρων, εἶτα οὐκ οἶδα παιδάριον ὅ, τι ξανθὸν καὶ εὔμηκες, εἶτα σύ, καὶ μεθ᾽ ὑμῶν ἄλλοι δὶς τοσοῦτοι. [pg 124] τί οὖν ἐκ τῆς ὑμετέρας ἀνόδου γέγονεν ἀγαθόν, ὦ λῷστοι; τίς ᾔσθετο πόλις ἢ τίς ἰδιώτης τῆς ὑμετέρας παρρησίας; οὐκ ἀφρόνως μὲν τὸ ἐξ ἀρχῆς εἵλεσθε τὴν ἐπὶ τὸν οὐδὲ ἰδεῖν ὑμᾶς θέλοντα βασιλέα πορείαν, ἀνελθόντες δὲ ἀφρονέστερον αὐτῇ καὶ ἀμαθέστερον καὶ μανιωδέστερον ἐχρήσασθε, κολακεύσαντες ἅμα καὶ ὑλακτήσαντες καὶ βιβλία δόντες [225] καὶ ταῦτα προσαχθῆναι213 προσλιπαρήσαντες; οὐδένα ὑμῶν οἶμαι ἐγὼ τοσαυτάκις εἰς φιλοόοφου φοιτῆσαι, ὁσάκις εἰς ἀντιγραφέως, ὥστε ὑμῖν Ἀκαδήμεια καὶ Λύκειον ἀντὶ τῆς Ποικίλης τε ἦν τῶν βασιλείων τὰ πρόθυρα.

(These then are the reasons why that branch of philosophy which is connected with initiation and the doctrines of the Mysteries ought by all means to be expressed in devout and serious language, while as regards the thought the narrative may be expounded in a style that has stranger qualities. But one who is inventing tales for the purpose of reforming morals and inserts myths therein, does so not for men but for those who are children whether in years or intelligence, and who on all accounts stand in need of such tales. If, however, you took us for children, me, for instance, or Anatolius here, and you may reckon with us Memmorius also and Sallust and add if you please all the others in due order, then you need a voyage to Anticyra.214 For why should one pretend to be polite? Tell me, I ask, in the name of the gods, and of myth itself, or rather in the name of Helios the King of all the universe, what have you ever accomplished, great or small? When did you ever champion one who was resisting oppression and had right on his side? When did you ever comfort the mourner and teach him by your arguments that death is not an evil either for him who has suffered it or for his friends? What youth will ever give you the credit for his temperance, and say that you have made him show himself sober instead of dissolute, and beautiful not merely in body but far more in soul? What strenuous discipline have you ever embraced? What have you ever done to make you worthy of the staff of Diogenes or still more, by Zeus, of his freedom of speech? Do you really think it so great an achievement to carry a staff and let your hair grow, and haunt cities and camps uttering calumnies against the noblest men, and flattering the vilest? Tell me in the name of Zeus and of this audience now present, who are disgusted with philosophy because of men of your sort, why was it that you visited the late Emperor Constantius in Italy but could not travel as far as Gaul? And yet if you had come to me you would at any rate have associated with one who was better able to comprehend your language. What do you gain by travelling about in all directions and wearing out the very mules you ride? Yes, and I hear that you wear out the mule drivers as well, and that they dread the sight of you Cynics even more than of soldiers. For I am told that some of you belabour them more cruelly with your staffs than do the soldiers with their swords, so that they are naturally more afraid of you. Long ago I gave you a nickname and now I think I will write it down. It is “monks,”215 a name applied to certain persons by the impious Galilaeans. They are for the most part men who by making small sacrifices gain much or rather everything from all sources, and in addition secure honour, crowds of attendants and flattery. Something like that is your method, except perhaps for uttering divine revelations: but this is not your custom, though it is ours; for we are wiser than those insensate men. And perhaps too there is this difference that you have no excuse for levying tribute on specious pretexts as they do; which they call “alms,” whatever that may mean. But in all other respects your habits and theirs are very much alike. Like them you have abandoned your country, you wander about all over the world, and you gave more trouble than they did at my headquarters, and were more insolent. For they were at any rate invited to come, but you we tried to drive away. And what good have you, or rather, what have the rest of us derived from all this? First arrived Asclepiades, then Serenianus, then Chytron, then a tall boy with yellow hair—I don't know his name—then you, and with you all twice as many more. And now, my good sirs, what good has come from your journey? What city or individual has had any experience of your alleged freedom of speech? Was it not foolish of you to choose in the first place to make this journey to an Emperor who did not even wish to set eyes on you? And when you had arrived, did you not behave even more foolishly and ignorantly and insanely in flattering and barking at me in the same breath, and offering me your books, and moreover imploring that they should be taken to me? I do not believe that any one of you ever visited a philosopher's school as diligently as you did my secretary: in fact the entrance to the Palace stood for you in place of the Academy and the Lyceum and the Portico.)

Οὐκ ἀπάξετε ταῦτα; οὐ καταβαλεῖτε νῦν γοῦν, εἰ καὶ μὴ πρότερον, ὅτε ὑμῖν οὐδέν ἐστι πλέον ἀπὸ τῆς κόμης καὶ τῆς βακτηρίας; πῶς δὲ καὶ γέγονεν ὑφ᾽ ὑμῶν εὐκαταφρόνητος ἡ φιλοσοφία; τῶν ῥητορικῶν [B] οἱ δυσμαθέστατοι καὶ οὐδ᾽ ὑπ᾽ αὐτοῦ τοῦ βασιλέως Ἑρμοῦ τὴν γλῶτταν ἐκκαθαρθῆναι δυνάμενοι, φρενωθῆναι δὲ οὐδὲ πρὸς αὐτῆς τῆς Ἀθηνᾶς σὺν τῷ Ἑρμῇ, τοῦτο ἐκ τῆς ἀγοραίου καὶ περιτρεχούσης ἁρπάσαντες ἐντρεχείας· οὐδὲ γὰρ ἐν παροιμίᾳ περιφερόμενον αὐτὸ γιγνώσκουσι τὸ ὅτι βότρυς πρὸς βότρυν πεπαίνεται· ὁρμῶσιν ἐπὶ τὸν Κυνισμόν· βακτηρία, τρίβων, [C] κόμη, τὸ ἐντεῦθεν ἀμαθία, θράσος, ἰταμότης καὶ πάντα ἁπλῶς τὰ τοιαῦτα. τὴν σύντομον, φασίν, ὁδὸν καὶ σύντονον ἐπὶ τὴν [pg 126] ἀρετὴν ἰέναι216 ὄφελον καὶ ὑμεῖς τὴν μακρὰν ἐπορεύεσθε· ῥᾷον ἂν δι᾽ ἐκείνης ἢ διὰ ταύτης ἤλθετε. οὐκ ἴστε, ὅτι μεγάλας ἔχουσιν αἱ σύντομοι τὰς χαλεπότητας; καὶ ὥσπερ ἐν ταῖς λεωφόροις ὁ μὲν τὴν σύντομον ἐλθεῖν δυνηθεὶς ῥᾷον ἐκπερίεισι τὴν κύκλῳ, οὐκέτι μέντοι τὸ ἀνάπαλιν ὁ κύκλῳ πορευθεὶς ἔλθοι ἂν πάντως [D] καὶ τὴν ἐπίτομον, οὕτω δὴ217 καὶ ἐν τῇ φιλοσοφίᾳ τέλος τέ ἑστι καὶ ἀρχὴ μία γνῶναί τε ἑαυτὸν καὶ ἀφομοιωθῆναι τοῖς θεοῖς· ἀρχὴ μὲν οὖν ἑαυτὸν γνῶναι, τέλος δὲ ἡ πρὸς τοὺς κρείττονας ὁμοιότης.

(Have done with all this nonsense! At any rate lay it aside now if not before, when you can get no advantage from your long hair and your staff. Shall I tell you how you have caused philosophy to be lightly esteemed? It is because the most ignorant of the rhetoricians, those whose tongues not King Hermes himself could purify, and who could not be made wise by Athene herself with the aid of Hermes, having picked up their knowledge from their industry in frequenting public places,—for they do not know the truth of the current proverb, “Grape ripens near grape”218—then all rush into Cynicism. They adopt the staff, the cloak, the long hair, the ignorance that goes with these, the impudence, the insolence, and in a word everything of the sort. They say that they are travelling the short and ready road to virtue.219 I would that you were going by the longer! For you would more easily arrive by that road than by this of yours. Are you not aware that short cuts usually involve one in great difficulties? For just as is the case with the public roads, a traveller who is able to take a short cut will more easily than other men go all the way round, whereas it does not at all follow that he who went round could always go the short cut, so too in philosophy the end and the beginning are one, namely, to know oneself and to become like the gods. That is to say, the first principle is self-knowledge, and the end of conduct is the resemblance to the higher powers.)

Ὅστις οὖν Κυνικὸς εἶναι ἐθέλει, πάντων ὑπεριδὼν τῶν νομισμάτων καὶ τῶν ἀνθρωπίνων δοξῶν, εἰς ἑαυτὸν καὶ τὸν θεὸν ἐπέστραπται πρότερον. ἐκείνῳ τὸ χρυσίον οὐκ ἔστι χρυσίον, οὐχ ἡ ψάμμος ψάμμος, εἰ πρὸς ἀμοιβήν τις αὐτὰ ἀξετάζοι καὶ τῆς ἀξίας αὐτῶν ἐπιτρέψειεν αὐτῷ τιμητῇ γενέσθαι· [226] γῆν γὰρ αὐτὰ οἶδεν ἀμφότερα. τὸ σπανιώτερον δὲ καὶ τὸ ῥᾷον ἀνθρώπων εἶναι κενοδοξίας ταῦτα καὶ ἀμαθίας νενόμικεν ἔργα· τὸ αἰσχρὸν ἢ καλὸν οὐκ ἐν τοῖς ἐπαινουμένοις ἢ ψεγομένοις τίθεται, ἀλλ᾽ ἐν τῇ φύσει· φεύγει τὰς περιττ`ας τροφάς· ἀποστρέφεται δὲ τὰ ἀφροδίσια. βιαζομένου δὲ τοῦ σώματος, οὐ δόξῃ προστέτηκεν οὐδὲ περιμένει τὸν μάγειρον καὶ τὰ ὑποτρίμματα καὶ τὴν κνίσσαν, οὐδὲ τὴν Φρύνην οὐδὲ τὴν Λαΐδα οὐδὲ τὴν τοῦ δεῖνος220 περιβλέπεται γαμετὴν οὐδὲ [B] τὸ θυγάτριον οὐδὲ τὴν θεράπαιναν· ἀλλ᾽ ὡς ἔνι μάλιστα ἐκ τῶν [pg 128] προστυχόντων ἀποπλήσας τὴν θεραπείαν τοῦ σώματος καὶ τὸ ἐνοχλοῦν ἐξ αὐτοῦ παρωσάμενος, ἄνωθεν ἐκ τῆς Ὀλύμπου κορυφῆς ἐπιβλέπει τοὺς ἄλλους

(Therefore he who desires to be a Cynic despises all the usages and opinions of men, and turns his mind first of all to himself and the god. For him gold is not gold or sand sand, if one enquire into their value with a view to exchanging them, and leave it to him to rate them at their proper worth: for he knows that both of them are but earth. And the fact that one is scarcer and the other easier to obtain he thinks is merely the result of the vanity and ignorance of mankind. He will judge of the baseness or nobility of an action, not by the applause or blame of men but by its intrinsic nature. He avoids any excess in food, and renounces the pleasures of love. When he is forced to obey the needs of the body he is not the slave of opinion, nor does he wait for a cook and sauces and a savoury smell, nor does he ever look about for Phryne or Lais or So-and-so's wife or young daughter or serving-maid. But as far as possible he satisfies his body's needs with whatever comes to hand, and by thrusting aside all hindrances derived from the body he contemplates from above, from the peaks of Olympus, other men who are)

ὑπὲρ ὀλίγων παντάπασιν ἀπολαύσεων ὑπομένοντας ὅσα οὐδὲ παρὰ τὸν Κωκυτὸν καὶ τὸν Ἀχέροντα θρυλοῦσιν οἱ κομψότεροι τῶν ποιητῶν. ἡ σύντομος ὁδός ἐστιν αὕτη. [C] δεῖ γὰρ αὐτὸν ἀθρόως ἐκστῆναι ἑαυτοῦ καὶ γνῶναι, ὅτι θεῖός ἐστι, καὶ τὸν νοῦν μὲν τὸν ἑαυτοῦ ἀτρύτως καὶ ἀμετακινήτως συνέχειν ἐν τοῖς θείοις καὶ ἀχράντοις καὶ καθαροῖς νοήμασιν, ὀλιγωρεῖν δὲ πάντη τοῦ σώματος καὶ νομίζειν αὐτὸ κατὰ τὸν Ἡράκλειτον κοπρίων ἐκβλητότερον, ἐκ τοῦ ῥᾴστου δὲ αὑτῷ τὰς θεραπείας ἀποπληροῦν, ἕως ἂν ὁ θεὸς ὥσπερ ὀργάνῳ τῷ σώματι χρῆσθαι ἐπιτάττῃ.

(and for the sake of a few wholly trifling pleasures are undergoing torments greater than any by the Cocytus or Acheron such as the most ingenious of the poets are always telling us about. Now the true short cut to philosophy is this. A man must completely come out of himself and recognise that he is divine, and not only keep his mind untiringly and steadfastly fixed on divine and stainless and pure thoughts, but he must also utterly despise his body, and think it, in the words of Heracleitus, “more worthless than dirt.”222 And by the easiest means he must satisfy his body's needs so long as the god commands him to use it as an instrument.)

Ταῦτα μὲν οὖν ὡς φασὶ ταύτῃ.223 ἐπανάξω δὲ ὅθεν ἐξέβην. ἐπειδὴ γὰρ τοὺς μύθους προσήκει πρὸς παῖδας ἤτοι τῷ φρονεῖν, [D] κἂν ἄνδρες ὦσιν, ἢ καὶ τοῖς καθ᾽ ἡλικίαν παιδαρίοις ἀπαγγέλλειν, ἐξεταστέον ὅπως μήτε εἰς θεοὺς μήτε εἰς ἀνθρώπους πλημμελὲς ᾿ἤ, καθάπερ ἔναγχος, δυσσεβές τι ῥηθείη· καὶ προσέτι τοῦτο ἐν ἅπασιν ἀκριβῶς βασανιστέον, εἰ πιθανός, εἰ τοῖς πράγμασι προσφυής, εἰ μῦθός ἐστιν ἀληθῶς ὁ πλαττόμενος. ἐπεὶ τό γε νῦν ὑπὸ σοῦ πεποιημένον οὐ μῦθός ἐστι σός·224 καίτοι τοῦτό γε ἐνεανιεύσω· ἀλλ᾽ ὁ μὲν μῦθος [pg 130] ἐστι παλαιός, [227] ἐφήρμοσας δὲ αὐτὸν σὺ πράγμασιν ἑτέροις, ὅπερ οἶμαι ποιεῖν εἰώθασιν οἱ τῇ τροπικῇ χρώμενοι τὼν νοημάτων κατασκευῇ· πολὺς δὲ ἐν τούτοις ὁ Πάριός ἐστι ποιητής. ἔοικας οὖν οὐδὲ πεποιηκὼς μῦθον, ὦ ξυνετώτατε, μάτην νεανιεύεσθαι· καίτοι τοῦτο τίτθης ἔργον ἐστὶν εὐτραπέλου. Πλουτάρχου δὲ εἰ τὰ μυθικὰ διηγήματα τῶν σῶν εἴσω χειρῶν ἀφῖκτο, οὔποτ᾽ ἂν ἐλελήθει σε, τίνι διαφέρει πλάσαι τε ἐξ ἀρχῆς μῦθον καὶ τὸν κείμενον ἐφαρμόσαι πράγμασιν οἰκείοις. [B] ἀλλ᾽ ἵνα μή σε τὴν σύντομον ὁδεύοντα βίβλοις ἐυβαλὼν μακραῖς καὶ δυσελίκτοις ἐπίσχω μικρὰ καὶ πεδήσω· σὺ δὲ οὐδὲ τὸν Δημοσθένους ἀκήκοας μῦθον, ὃν ἐποίησεν ὁ Παιανιεὺς πρὸς τοὺς Ἀθηναίους, ἡνίκα ὁ Μακεδὼν ἐξῄτει τοὺς Ἁθηναίους ῥήτορας. ἐχρῆν οὖν τι τοιοῦτο πλάσαι· ἢ πρὸς τῶν θεῶν ἔργον ἦν εἰπεῖν μυθάριόν τι τοιοῦτον; ἀναγκάσεις δέ με καὶ μυθοποιὸν γενέσθαι.

(So much for that, as the saying is.225 Now to go back to the point at which I digressed.226 Since, as I was saying, myths ought to be addressed either to those who though grown men are children in intelligence, or to those who in actual years are mere children, we must take pains to utter in them no word that is offensive to gods or men or anything impious, as was done recently. And moreover we must in all cases apply careful tests to see whether the myth is plausible, closely related to the matter discussed and whether what is invented is really a myth. Now what you composed lately is not your own myth though you boasted that it was. Nay, your myth was an old one and you did but adapt it to fresh circumstances, as I believe people are in the habit of doing who use tropes and figures of thought. The poet of Paros227 for instance is much given to this style. It seems then that you did not even invent your myth, my very clever friend, and that yours was an idle boast. Though in fact the thing is done by any nurse with an inventive turn. And if the mythical tales of Plutarch had ever fallen into your hands you would have failed to observe what a difference there is between inventing a myth from the beginning and adapting to one's own purpose a myth that already exists. But I must not detain you even for a moment or hinder you on your way along that short cut to wisdom by making you embark on books that are long and hard to read. You have not even heard of the myth by Demosthenes which he of the Paeanian deme addressed to the Athenians when the Macedonian demanded that the Athenian orators be given up. You ought to have invented something of that sort. In Heaven's name was it too hard for you to relate some little myth of the kind? You will force me too to become a myth-maker.)

[C] Πλουσίῳ ἀνδρὶ πρόβατα ἦν πολλὰ καὶ ἀγέλαι βοῶν καὶ αἰπόλια πλατέ αἰγῶν, ἵπποι δὲ αὐτῷ πολλάκις μυρίαι ἕλος κάτα βουκολέοντο, καὶ ποιμένες δοῦλοί τε καὶ ἐλεύθεροι μισθωτοί, καὶ βουκόλοι βοῶν καὶ αἰγῶν αἰπόλοι καὶ ἱπποφορβοὶ τῶν ἵππων, καὶ πλεῖστα κτήματα. τούτων δὲ αὐτῷ πολλὰ μὲν ὁ πατὴρ ἀπελελοίπει, πολλαπλάσια δὲ αὐτὸς ἐπεκτήσατο,228 πλουτεῖν θέλων [pg 132] ἐν δίκῃ τε καὶ παρὰ δίκην· ἔμελε γὰρ αὐτῷ τῶν229 θεῶν ὀλίγον. [D] ἐγένοντο δὲ αὐτῷ γυναῖκες πολλαὶ καὶ υἱεῖς ἐξ αὐτῶν καὶ θυγατέρες, οἷς ἐκεῖνος διανείμας τὴν οὐσίαν ἔπειτα ἐτελεύτησεν, οὐδὲν αὐτοὺς οἰκονομίας πέρι διδάξας, οὐδ᾽ ὅπως ἄν τις δύναιτο τὰ τοιαῦτα κτᾶσθαι μὴ παρόντα ἢ παρόντα διαφυλάττειν. ᾤετο γὰρ ὑπὸ ἀμαθίας ἀρκεῖν τὸ πλῆθος, ἐπεὶ καὶ αὐτὸς ἦν οὐ μάλα ἐπιστήμων τῆς τοιαύτης τέχνης, ἅτε μὴ λόγῳ προσειληφὼς αὐτήν, ἀλλὰ συνηθείᾳ τινὶ καὶ πείρᾳ μᾶλλον, [228] ὥσπερ οἱ φαῦλοι τῶν ἰατρῶν ἐκ τῆς ἐμπειρίας μόνον ἰώμενοι τοὺς ἀνθρώπους, ὅθεν καὶ διαφεύγει τὰ πολλὰ τῶν νοσημάτων αὐτούς. ἀρκεῖν οὖν νομίσας τὸ πλῆθος τῶν υἱέων πρὸς τὸ φυλάξαι τὴν οὐσίαν οὐδὲν ἐφρόντισεν ὅπως ἔσονται σπουδαῖοι. τὸ δὲ ἄρα αὐτοῖς ἦρξε πρῶτον μὲν τῶν εἰς ἀλλήλους ἀδικημάτων. ἐπιθυμῶν γὰρ ἕκαστος ὥσπερ ὁ πατὴρ πολλὰ ἔχειν καὶ μόνος πάντα ἐπὶ τὸν πέλας ἐτράπετο. [B] τέως μὲν οὖν τοῦτο ἐπράττετο. προσαπέλαυον δὲ καὶ οἱ ξυγγενεῖς, οὐδ᾽ αὐτοὶ παιδευθέντες καλῶς, τῆς τῶν παίδων ἀνοίας τε καὶ ἀμαθίας. εἶτα ἐπίμπλατο φόνων πάντα, καὶ ἡ τραγικὴ κατάρα ὑπὸ τοῦ δαίμονος εἰς ἔργον ἤγετο· τὰ πατρῷα γὰρ θηκτῷ σιδήρῳ διελάγχανον, καὶ ἦν πάντα ἀκοσμίας πλήρη· πατρῷα μὲν ἱερὰ κατεσκάπτετο παρὰ τῶν παίδων ὀλιγωρηθέντα πρότερον ὑπὸ τοῦ πατρὸς καὶ ἀποσυληθέντα τῶν ἀναθημάτων, [C] ἃ ἐτέθειτο [pg 134] παρὰ πολλῶν μὲν καὶ ἄλλων, οὐχ ἥκιστα δὲ τῶν προπατόρων αὐτοῦ. καθαιρουμένων δὲ τῶν ἱερῶν ἀνῳκοδομεῖτο παλαιὰ καὶ νέα μνήματα, προαγορεύοντος αὐτοῖς τοῦ αὐτομάτου καὶ τῆς τύχης, ὅτι ἄρα πολλῶν αὐτοῖς δεήσει μνημάτων οὐκ εἰς μακράν, ἐπειδήπερ αὐτοῖς ὀλίγον ἔμελε τῶν θεῶν.

(A certain rich man230 had numerous flocks of sheep and herds of cattle and “ranging flocks of goats”231 and many times ten thousand mares “grazed his marsh-meadows.”232 Many shepherds too he had, both slaves and hired freedmen, neatherds and goatherds and grooms for his horses, and many estates withal. Now much of all this his father had bequeathed to him, but he had himself acquired many times more, being eager to enrich himself whether justly or unjustly; for little did he care for gods. Several wives he had, and sons and daughters by them, among whom he divided his wealth before he died. But he did not teach them how to manage it, or how to acquire more if it should fail, or how to preserve what they had. For in his ignorance he thought that their mere numbers would suffice, nor had he himself any real knowledge of that sort of art, since he had not acquired his wealth on any rational principle but rather by use and wont, like quack doctors who try to cure their patients by relying on their experience only, so that many diseases escape them altogether.233 Accordingly since he thought that a number of sons would suffice to preserve his wealth, he took no thought how to make them virtuous. But this very thing proved to be the beginning of their iniquitous behaviour to one another. For every one of them desired to be as wealthy as his father and to possess the whole for himself alone, and so attacked the brother that was his neighbour. Now for a time they continued to behave thus. And their relatives also shared in the folly and ignorance of those sons, since they themselves had had no better education. Then ensued a general slaughter, and heaven brought the tragic curse234 to fulfilment. For “by the edge of the sword they divided their patrimony” and everything was thrown into confusion. The sons demolished the ancestral temples which their father before them had despised and had stripped of the votive offerings that had been dedicated by many worshippers, but not least by his own ancestors. And besides demolishing the temples they erected sepulchres235 both on new sites and on the old sites of the temples, as though impelled by fate or by an unconscious presentiment that they would ere long need many such sepulchres, seeing that they so neglected the gods.)

Πάντων οὖν ὁμοῦ φυρομένων καὶ ξυντελουμένων γάμων τε οὐ γάμων καὶ βεβηλουμένων ὁμοῦ τοῖς θείοις τῶν ἀνθρωπίνων, [D] τὸν Δία ἔλεος ὑπῆλθεν· εἶτα ἀπιδὼν πρὸς τὸν Ἥλιον· ὦ παῖ, εἶπεν, οὐρανοῦ καὶ γῆς ἀρχαιότερον ἐν θεοῖς βλάστημα, μνησικακεῖν ἔτι διανοῇ τῆς ὑπεροψίας ἀνδρὶ αὐθάδει καὶ τολμηρῷ, ὅς σε ἀπολιπὼν αὑτῷ τε καὶ γένει αἴτιος236 ἐγένετο τῶν τηλικούτων παθημάτων; ἢ νομίζεις, [229] ὅτι μὴ χαλεπαίνεις αὐτῷ μηδ᾽ ἀγανακτεῖς μηδ᾽ ἐπὶ τὸ γένος αὐτοῦ τοὺς οἰστοὺς θήγεις, ἔλαττον εἶναι ταύτης αἴτιος αὐτῷ τῆς ξυμφορᾶς, ἔρημον αὐτοῦ τὴν οἰκίαν ἀφείς; ἀλλ᾽, ἔφη, καλῶμεν τὰς Μοίρας, εἴ πῃ βοηθητέος ὁ ἀνήρ ἐστιν. αἱ δὲ ὑπήκουσαν αὐτίκα τῷ Διί. καὶ ὁ μὲν Ἥλιος, ὥσπερ ἐννοῶν τι καὶ λογιζόμενος αὐτὸς ἐν ἑαυτῷ, προσεῖχεν εἰς τὸν Δία πήξας τὰ ὄμματα. τῶν Μοιρῶν δὲ ἡ πρεσβυτάτη· Κωλύετον, ἔφη, ὦ πάτερ, ἡ Ὁσιότης ξὺν τῇ Δίκῃ. σὸν οὖν ἔργον ἐστίν, [B] ἐπείπερ ἡμᾶς ἐκέλευσας ὑπεικαθεῖν αὐταῖς, πεῖσαι καὶ ἐκείνας. ἀλλ᾽ ἐμαὶ γάρ εἰσιν, ἔφη, θυγατέρες, καὶ ἄξιον δὴ ἐρέσθαι αὐτάς· τί τοίνυν, [pg 136] ὦ ποτνία, φατόν; ἀλλὰ τούτου μέν, εἰπέτην, ὦ πάτερ, αὐτὸς εἶ κύριος. σκόπει δὲ ὅπως ἐν ἀνθρώποις ὁ πονηρὸς οὑτοσὶ τῆς ἀνοσιουργίας ζῆλος μὴ παντάπασιν ἐπικρατήσει.237 πρὸς ἀμφότερα, εἶπεν, ἐγὼ σκέψομαι. καὶ αἱ Μοῖραι πλησίον παροῦσαι πάντα ἐπέκλωθον, [C] ὡς ὁ πατὴρ ἐβούλετο.

(Now when all was in confusion, and many marriages that were no marriages238 were being concluded, and the laws of god and man alike had been profaned, Zeus was moved with compassion and addressing himself to Helios he said: “O my son, divine offspring more ancient than heaven and earth, art thou still minded to resent the insolence of that arrogant and audacious mortal, who by forsaking thee brought so many calamities on himself and his race? Thinkest thou that, though thou dost not show thine anger and resentment against him nor whet thine arrows against his children, thou art any less the author of his destruction in that thou dost abandon his house to desolation? Nay,” said Zeus, “let us summon the Fates and enquire whether any assistance may be given the man.” Forthwith the Fates obeyed the call of Zeus. But Helios who was as though absorbed in thought and inward debate yet gave constant heed and fixed his eyes on Zeus. Then spoke the eldest of the Fates: “O our father, Piety and Justice both restrain us. Therefore it is thine to prevail on them also, since thou hast ordered us to be subservient to them.” And Zeus made answer, “Truly they are my daughters, and it is meet that I question them. What then have ye to say, ye venerable goddesses?” “Nay, father,” they replied, “that is as thou thyself dost ordain. But be careful lest this wicked zeal for impious deeds prevail universally among men.” “I will myself look to both these matters,” Zeus replied. Then the Fates approached and spun all as their father willed.)

Λέγειν δὲ ὁ Ζεὺς ἄρχεται πρὸς τὸν Ἥλιον· τουτὶ τὸ παιδίον, ἔφη· ξυγγενὲς δὲ ἦν αὐτῶν ἄρα παρερριμμένον που καὶ ἀμελούμενον, ἀδελφιδοῦς ἐκείνου τοῦ πλουσίου καὶ ἀνεψιὸς τῶν κληρονόμων· τοῦτο, ἔφη, σόν ἐστιν ἔκγονον. ὄμοσον οὖν τὸ ἐμόν τε καὶ τὸ σὸν239 σκῆπτρον, ἦ μὴν ἐπιμελήσεσθαι διαφερόντως αὐτοῦ καὶ ποιμανεῖν αὐτὸ καὶ θεραπεύσειν τῆς νόσου. [D] ὁρᾷς γὰρ ὅπως οἷον ὑπὸ καπνοῦ ῥύπου τε ἀναπέπλησται καὶ λιγνύος, κίνδυνός τε τὸ ὑπὸ σοῦ σπαρὲν ἐν αὐτῷ πῦρ ἀποσβῆναι, ἢν μὴ σύ γε δύσεαι ἀλκήν. σοὶ δὲ ἐγώ τε ξυγχωρῶ καὶ αἱ Μοῖραι· κόμιζε οὖν αὐτὸ καὶ τρέφε. ταῦτα ἀκούσας ὁ βασιλεὺς Ἥλιος ηὐφράνθη τε ἡσθεὶς τῷ βρέφει, σωζόμενον ἔτι καθορῶν ἐν αὐτῷ σπινθῆρα μικρὸν ἐξ ἑαυτοῦ, καὶ τὸ ἐντεῦθεν ἔτρεφεν ἐκεῖνο τὸ παιδίον, ἐξαγαγὼν

(Next Zeus thus addressed Helios: “Thou seest yonder thine own child.”240 (Now this was a certain kinsman of those brothers who had been cast aside and was despised though he was that rich man's nephew and the cousin of his heirs.) “This child,” said Zeus, “is thine own offspring. Swear then by my sceptre and thine that thou wilt care especially for him and cure him of this malady. For thou seest how he is as it were infected with smoke and filth and darkness and there is danger that the spark of fire which thou didst implant in him will be quenched, unless thou clothe thyself with might.241 Take care of him therefore and rear him. For I and the Fates yield thee this task.” When King Helios heard this he was glad and took pleasure in the babe, since he perceived that in him a small spark of himself was still preserved. And from that time he reared the child whom he had withdrawn)