,the ,works of the ,emperor ,julian ,volume #b ,with an ,english ,translation by ,wilmer ,cave ,wright ,harvard ,university ,press ,cambridge1 ,massachusetts #aiac ,,contents ,oration ,,vi ,introduction to ,oration ,,vi ,oration ,,vii ,introduction to ,oration ,,vii ,oration ,,viii ,introduction to ,oration ,,viii ,letter to ,themistius the ,philosopher ,introduction ,letter to the ,senate and ,people of ,athens ,introduction ,fragment of a ,letter to a ,priest ,introduction ,the ,caesars ,introduction ,misopogon1 ,or1 ,beard,hater ,introduction ,index ,footnotes ,cover ,art ,transcriber's ,note3 ,the above cover image was produced by the submitter at ,distributed ,proofreaders1 and is being placed into the public domain4 ,,oration ,,vi ,introduction to ,oration ,,vi ,the ,sixth ,oration is a sermon or rather a scolding addressed to the ,new ,cynics1 and especially to one of their number who had ventured to defame the memory of ,diogenes4 ,in the fourth ,christian century the ,cynic mode of life was adopted by many1 but the vast majority were illiterate men who imitated the ,cynic shamelessness of manners but not the genuine discipline1 the selfsufficiency 77 which had ennobled the lives of ,antisthenes1 ,diogenes and ,crates4 ,to the virtues of these great men ,julian endeavours to recall the worthless ,cynics of his day4 ,in the two centuries that had elapsed since ,lucian wrote1 for the edification of degenerate ,cynics17#a7 the ,life of the ,cynic ,demonax1 the dignified and witty friend of ,epictetus1 the followers of that sect had still further deteriorated4 ,the ,new ,cynics may be compared with the worst type of mendicant friar of the ,middle ,ages2 and ,julian saw in their assumption of the outward signs of ,cynicism1 the coarse cloak1 the staff and wallet1 and long hair1 the same hypocrisy and greed that characterised certain of the ,christian monks of his day47#b7 ,the resemblances between the ,christians and the ,cynics had already been pointed out by ,aristides17#c7 and while in ,julian's eyes they were equally impious1 he has an additional grievance against the ,cynics in that they brought discredit on philosophy4 ,like the ,christians they were unlettered1 they were disrespectful to the gods whom ,julian was trying to restore1 they had flattered and fawned on ,constantius1 and far from practising the austerities of ,diogenes they were no better than parasites on society4 ,in this as in the ,seventh ,oration ,julian's aim is to reform the ,new ,cynics1 but still more to demonstrate the essential unity of philosophy4 ,he sympathised profoundly with the tenets of ,cynicism1 and ranked ,diogenes with ,socrates as a moral teacher4 ,he reminds the ,cynics whom he satirises that the famous admonition of ,diogenes to 8countermark07#d7 or 8forge0 a new coinage is not to be taken as an excuse for license and impudence1 but like the ,delphic precept 8,know ,thyself0 warns all philosophers to accept no traditional authority1 no convention that has not been examined and approved by the reason of the individual4 ,his conviction that all philosophical tenets are in harmony if rightly understood1 gives a peculiar earnestness to his ,apologia for ,diogenes4 ,the reference in the first paragraph to the summer solstice seems to indicate that the ,oration was written before ,julian left ,constantinople in order to prepare for the ,persian campaign4 ,transcriber's ,note3 ,the original book had pages with ,greek on the left page and the corresponding ,english translation on the facing right page4 ,in this ebook1 each ,greek paragraph will be immediately followed by the ,english translation paragraph1 surrounded in parentheses4 ,the ,greek text contains markings such as #c and ,b2 they are section and subsection markings that in the original book were in the right margin4 ,these are different from numbers within parentheses such as 7#aj71 which are used as footnote references in some ebook formats4 7,julian1 ,emperor7 7,to the ,uneducated ,cynics7 1 4 1 1 #aha 1 1 4 7#e7 4 1 4 1 4 1 1 ,b 4 4 1 7#f7 1 4 1 1 4 ,c 4 1 1 4 4 ,d 2 4 7,behold the rivers are flowing backwards17#g7 as the proverb says6 ,here is a ,cynic who says that ,diogenes7#h7 was conceited1 and who refuses to take cold baths for fear they may injure him1 though he has a very strong constitution and is lusty and in the prime of life1 and this too though the ,sungod is now nearing the summer solstice4 ,moreover he even ridicules the eating of octopus and says that ,diogenes paid a sufficient penalty for his folly and vanity in that he perished of this diet7#i7 as though by a draught of hemlock4 ,so far indeed is he advanced in wisdom that he knows for certain that death is an evil4 ,yet this even the wise ,socrates thought he did not know1 yes and after him ,diogenes as well4 ,at any rate when ,antisthenes7#aj7 was suffering from a long and incurable illness ,diogenes handed him a dagger with these words1 8,in case you need the aid of a friend40 ,so convinced was he that there is nothing terrible or grievous in death4 ,but we who have inherited his staff know out of our greater wisdom that death is a calamity4 ,and we say that sickness is even more terrible than death1 and cold harder to bear than sickness4 ,for the man who is sick is often tenderly nursed1 so that his illhealth is straightway converted into a luxury1 especially if he be rich4 ,indeed ,i myself1 by ,zeus1 have observed that certain persons are more luxurious in sickness than in health1 though even in health they were conspicuous for luxury4 ,and so it once occurred to me to say to certain of my friends that it were better for those men to be servants than masters1 and to be poor and more naked than the lily of the field7#aa7 than to be rich as they now are4 ,for they would have ceased being at once sick and luxurious4 ,the fact is that some people think it a fine thing to make a display of their ailments and to play the part of luxurious invalids4 ,but1 says someone1 is not a man who has to endure cold and to support heat really more miserable than the sick8 ,well1 at any rate he has no comforts to mitigate his sufferings47 1 1 #ahb 1 1 1 1 1 1 ,b 1 4 1 4 ,c 1 1 1 4 7,come now1 let me set down for the benefit of the public what ,i learned from my teachers about the ,cynics1 so that all who are entering on this mode of life may consider it4 ,and if they are convinced by what ,i say1 those who are now aiming to be ,cynics will1 ,i am sure1 be none the worse for it3 and if they are unconvinced but cherish aims that are brilliant and noble1 and set themselves above my argument not in words only but in deeds1 then my discourse will at any rate put no hindrance in their way4 ,but if there are others already enslaved by greed or selfindulgence1 or to sum it up briefly in a single phrase1 by the pleasures of the body1 and they therefore neglect my words or even laugh them down--just as dogs sometimes defile the front porticoes of schools and lawcourts1--8',tis all one to ,hippocleides107#ab7 for indeed we take no notice of puppies who behave in this fashion4 ,come then let me pursue my argument under headings from the beginning in due order1 so that by giving every question its proper treatment ,i may myself more conveniently achieve what ,i have in mind and may make it more easy for you also to follow4 ,and since it is a fact that ,cynicism is a branch of philosophy1 and by no means the most insignificant or least honourable1 but rivalling the noblest1 ,i must first say a few words about philosophy itself47 7#ac7 1 1 ,d 1 1 1 7#ad7 1 4 1 4 1 1 1 #ahc 1 1 1 1 7#ae7 1 1 1 1 4 7,the gift of the gods sent down to mankind with the glowing flame of fire7#af7 from the sun through the agency of ,prometheus along with the blessings that we owe to ,hermes7#ag7 is no other than the bestowal of reason and mind4 ,for ,prometheus1 the ,forethought that guides all things mortal by infusing into nature a fiery breath to serve as an operative cause1 gave to all things a share in incorporeal reason4 ,and each thing took what share it could2 lifeless bodies only a state of existence2 plants received life besides1 and animals soul1 and man a reasoning soul4 ,now some think that a single substance is the basis of all these1 and others that they differ essentially according to their species4 ,but this question we must not discuss as yet1 or rather not at all in the present discourse1 and we need only say that whether one regards philosophy1 as some people do1 as the art of arts and the science of sciences or as an effort to become like ,god1 as far as one may1 or whether1 as the ,pythian oracle said1 it means 8,know thyself10 will make no difference to my argument4 ,for all these definitions are evidently very closely related to one another47 1 4 ,b 1 4 1 1 1 1 4 1 1 1 1 ,c 4 1 4 1 1 1 ,d 1 4 1 7#ah7 4 1 1 4 1 1 4 #ahd 1 17#ai7 1 1 4 7,however1 let us begin with 8,know thyself10 since this precept is divinely inspired47#bj7 ,it follows that he who knows himself will know not only about his soul but his body also4 ,and it will not be enough to know that a man is a soul employing a body1 but he will also investigate the essential nature of the soul1 and then trace out its faculties4 ,and not even this alone will be enough for him1 but in addition he will investigate whatever exists in us nobler and more divine than the soul1 that something which we all believe in without being taught and regard as divine1 and all in common suppose to be established in the heavens4 ,then again1 as he investigates the first principles of the body he will observe whether it is composite or simple2 then proceeding systematically he will observe its harmony and the influences that affect it and its capacity and1 in a word1 all that it needs to ensure its permanence4 ,and in the next place he will also observe the first principles of certain arts by which the body is assisted to that permanence1 for instance1 medicine1 husbandry and the like4 ,and of such arts as are useless and superfluous he will not be wholly ignorant1 since these too have been devised to humour the emotional part of our souls4 ,for though he will avoid the persistent study of these last1 because he thinks such persistent study disgraceful1 and will avoid what seems to involve hard work in those subjects2 nevertheless he will not1 generally speaking1 remain in ignorance of their apparent nature and what parts of the soul they suit4 ,reflect therefore1 whether self knowledge does not control every science and every art1 and moreover whether it does not include the knowledge of universals4 ,for to know things divine through the divine part in us1 and mortal things too through the part of us that is mortal--this the oracle declared to be the duty of the living organism that is midway between these1 namely man2 because individually he is mortal1 but regarded as a whole he is immortal1 and moreover1 singly and individually1 is compounded of a mortal and an immortal part47 1 4 ,b 1 7,further1 that to make oneself like ,god as far as possible is nothing else than to acquire such knowledge of the essential nature of things as is attainable by mankind1 is evident from the following4 ,it is not on the score of abundance of possessions that we count the divine nature happy1 nor on the score of any other of those things that are commonly believed to be advantages1 but it is because1 as ,homer says17 1 78,the gods know all things027#ba77 7and indeed he says also of ,zeus17 78,but ,zeus was older and wiser407#bb77 ,c 4 1 4 1 4 1 1 4 1 ,d 1 1 1 4 1 1 #ahe 1 1 1 4 7,for it is in knowledge that the gods surpass ourselves4 ,and it may well be that with them also what ranks as noblest is selfknowledge4 ,in proportion then as they are nobler than we in their essential nature1 that selfknowledge of theirs is a knowledge of higher things4 ,therefore1 ,i say1 let no one divide philosophy into many kinds or cut it up into many parts1 or rather let no one make it out to be plural instead of one4 ,for even as truth is one1 so too philosophy is one4 ,but it is not surprising that we travel to it now by one road1 now by another4 ,for if any stranger1 or1 by ,zeus1 any one of her oldest inhabitants wished to go up to ,athens1 he could either sail or go by road1 and if he travelled by land he could1 ,i suppose1 take either the broad highways or the paths and roads that are short cuts4 ,and moreover he could either sail along the coasts or1 like the old man of ,pylos17#bc7 8cleave the open sea40 ,and let no one try to refute me by pointing out that some philosophers in travelling by those very roads have been known to lose their way1 and arriving in some other place have been captivated1 as though by ,circe or the ,lotus,eaters1 that is to say by pleasure or opinion or some other bait1 and so have failed to go straight forward and attain their goal4 ,rather he must consider those who in every one of the philosophic sects did attain the highest rank1 and he will find that all their doctrines agree47 1 8 10 1 4 1 4 1 1 1 1 1 4 ,c 4 7,therefore the god at ,delphi proclaims1 8,know ,thyself10 and ,heracleitus says1 8,i searched myself027#bd7 and ,pythagoras also and his school and his followers down to ,theophrastus1 bid us become like ,god as far as possible1 yes and ,aristotle too4 ,for what we are sometimes1 ,god is always47#be7 ,it would therefore be absurd that ,god should not know himself4 ,for he will know nothing at all about other things if he be ignorant of himself4 ,for he is himself everything1 seeing that in himself and near himself he keeps the causes of all things that in any way whatever have existence1 whether they be immortal causes of things immortal1 or causes of perishable things1 though themselves not mortal or perishable2 for imperishable and everabiding are the causes of perpetual generation for the perishable world4 ,but this line of argument is too lofty for the occasion47 1 1 ,d 1 1 1 1 #ahf 1 v 1 1 1 1 7#bf7 1 1 1 ,b 4 47#bg7 7,now truth is one and philosophy is one1 and they whom ,i just now spoke of are its lovers one and all2 and also they whom ,i ought in fairness to mention now by name1 ,i mean the disciples of the man of ,citium47#bh7 ,for when they saw that the cities of ,greece were averse to the excessive plainness and simplicity of the ,cynic's freedom of manners1 they hedged him about with screens as it were1 ,i mean with maxims on the management of the household and business and intercourse with one's wife and the rearing of children1 to the end1 ,i believe1 that they might make him the intimate guardian of the public welfare47#bi7 ,and that they too held the maxim 8,know ,thyself0 to be the first principle of their philosophy you may believe1 if you will1 not only from the works that they composed on this very subject1 but even more from what they made the end and aim of their philosophic teaching4 ,for this end of theirs was life in harmony with nature1 and this it is impossible for any man to attain who does not know who and of what nature he is4 ,for a man who does not know himself will certainly not know what it is becoming for him to do2 just as he who does not know the nature of iron will not know whether it is suitable to cut with or not1 and how iron must be treated so that it may be put to its proper use4 ,for the moment however ,i have said enough to show that philosophy is one1 and that1 to speak generally1 all philosophers have a single aim though they arrive at that aim by different roads4 ,and now let us consider the ,cynic philosophy47 1 1 1 1 1 1 4 1 ,c 1 1 1 7#cj7 1 1 1 1 1 ,d 1 1 1 1 1 1 17#ca7 47#cb7 1 #ahg 1 1 1 4 1 7#cc7 ,b 4 1 1 1 1 4 7,if the ,cynics had composed treatises with any serious purpose and not merely with a frivolous aim1 it would have been proper for my opponent to be guided by these and to try in each case to refute the opinions that ,i hold on the subject2 and then1 if they proved to be in harmony with those original doctrines1 he could not attack me for bearing false witness2 but if they proved not to be in harmony1 then he could have barred my opinions from a hearing1 as the ,athenians barred spurious documents from the ,metroum47#cd7 ,but1 as ,i said1 nothing of that sort exists4 ,for the much talkedof tragedies of ,diogenes are now said to be the work of a certain ,philiscus7#ce7 of ,aegina2 though even if they were by ,diogenes there would be nothing out of the way in a wise man's jesting1 since many philosophers have been known to do so4 ,for ,democritus also1 we are told1 used to laugh when he saw men taking things seriously4 ,well then ,i say we must not pay any attention to their frivolous writings1 like men who have no desire at all to learn anything of serious interest4 ,such men when they arrive at a prosperous city abounding in sacrifices and secret rites of many kinds1 and containing within it countless holy priests who dwell in the sacred enclosures1 priests who for this very purpose1 ,i mean in order to purify everything that is within their gates1 have expelled all that is sordid and superfluous and vicious from the city1 public baths and brothels1 and retail shops1 and everything of the sort without exception3 such men1 ,i say1 having come as far as the quarter where all such things are1 do not enter the city itself4 ,surely a man who1 when he comes upon the things that have been expelled1 thinks that this is the city1 is despicable indeed if he depart on the instant1 but still more despicable if he stay in that lower region1 when he might by taking but a step across the threshold behold ,socrates himself4 ,for ,i will borrow those famous phrases of ,alcibiades in his praise of ,socrates17#cf7 and ,i assert that the ,cynic philosophy is very like those images of ,silenus that sit in the shops of the statuaries1 which the craftsmen make with pipes or flutes in their hands1 but when you open them you see that inside they contain statues of the gods4 ,accordingly1 that we may not make that sort of mistake and think that his jesting was sober earnest 7for though there is a certain use even in those jests1 yet ,cynicism itself is something very different1 as ,i shall presently try to prove71 let us consider it in due course from its actual practice and pursue it like hounds that track down wild beasts in the chase47 1 1 ,c 4 4 1 1 7#cg7 1 7#ch7 4 ,d 1 7#ci7 1 1 1 1 1 #ahh 1 1 1 1 1 4 1 ,b 1 1 17#dj7 1 4 1 1 1 1 1 1 1 1 1 ,c 1 1 1 1 4 7,now the founder of this philosophy to whom we are to attribute it1 in the first instance1 is not easy to discover1 even though some think that the title belongs to ,antisthenes and ,diogenes4 ,at least the saying of ,oenomaus7#da7 seems to be not without good grounds3 8,the ,cynic philosophy is neither ,antisthenism nor ,diogenism40 ,moreover the better sort of ,cynics assert that in addition to the other blessings bestowed on us by mighty ,heracles1 it was he who bequeathed to mankind the noblest example of this mode of life47#db7 ,but for my part1 while ,i desire to speak with due reverence of the gods and of those who have attained to their functions1 ,i still believe that even before ,heracles1 not only among the ,greeks but among the barbarians also1 there were men who practised this philosophy4 ,for it seems to be in some ways a universal philosophy1 and the most natural1 and to demand no special study whatsoever4 ,but it is enough simply to choose the honourable by desiring virtue and avoiding evil2 and so there is no need to turn over countless books4 ,for as the saying goes1 8,much learning does not teach men to have understanding407#dc7 ,nor is it necessary to subject oneself to any part of such a discipline as they must undergo who enter other philosophic sects4 ,nay it is enough merely to hearken to the ,pythian god when he enjoins these two precepts1 8,know ,thyself10 and 8,falsify the common currency407#dd7 ,hence it becomes evident to us that the founder of this philosophy is he who1 ,i believe1 is the cause of all the blessings that the ,greeks enjoy1 the universal leader1 lawgiver and king of ,hellas1 ,i mean the god of ,delphi47#de7 ,and since it was not permitted that he should be in ignorance of aught1 the peculiar fitness of ,diogenes did not escape his notice4 ,and he made him incline to that philosophy1 not by urging his commands in words alone1 as he does for other men1 but in very deed he instructed him symbolically as to what he willed1 in two words1 when he said1 8,falsify the common currency40 ,for 8,know ,thyself0 he addressed not only to ,diogenes1 but to other men also and still does3 for it stands there engraved in front of his shrine4 ,and so we have at last discovered the founder of this philosophy1 even as the divine ,iamblichus also declares1 yes1 and we have discovered its leading men as well1 namely ,antisthenes and ,diogenes and ,crates27#df7 the aim and end of whose lives was1 ,i think1 to know themselves1 to despise vain opinions1 and to lay hold of truth with their whole understanding2 for truth1 alike for gods and men1 is the beginning of every good thing27#dg7 and it was1 ,i think1 for her sake that ,plato and ,pythagoras and ,socrates and the ,peripatetic philosophers and ,zeno spared no pains1 because they wished to know themselves1 and not to follow vain opinions but to track down truth among all things that are47 1 1 1 8 20 1 ,d 1 8 10 1 8 1 1 #ahi 20 1 2 1 1 2 1 4 ,b 8 10 1 8 1 1 40 1 2 7,and now1 since it has become evident that ,plato was not pursuing one aim and ,diogenes another1 but their end was one and the same3 suppose one should inquire of the wise ,plato3 ,what value do you set on the precept 8,know ,thyself08 ,i am very sure that he would answer that it is worth everything1 and indeed he says so in the ,alcibiades47#dh7 ,come then tell us next1 divine ,plato1 scion of the gods1 how one ought to be disposed towards the opinions of the many8 ,he will give the same answer1 and moreover he will expressly enjoin on us to read his dialogue the ,crito17#di7 where ,socrates is shown warning us not to take heed of such things4 ,at any rate what he says is3 8,but why1 my dear good ,crito1 are we so concerned about the opinion of the multitude80 ,and now are we to ignore all this evidence1 and without further question fence off from one another and force apart men whom the passion for truth1 the scorn of opinion1 and unanimity in zeal for virtue have joined together8 ,and if ,plato chose to achieve his aim through words1 whereas for ,diogenes deeds sufficed1 does the latter on that account deserve to be criticised by you8 ,nay1 consider whether that same method of his be not in every respect superior2 since we see that ,plato for himself forswore written compositions4 8,for0 he says17#ej7 8there are no writings by ,plato nor ever will be1 and what now pass current as his are the work of ,socrates1 the ever fair and ever young40 ,why then should we not from the practice of ,diogenes study the character of the ,cynic philosophy87 1 1 1 1 1 1 1 1 1 1 ,c 1 1 1 1 2 1 7#ea7 1 1 4 ,d 1 1 4 1 7#eb7 1 1 7#ec7 4 4 7,now the body consists of certain parts such as eyes1 feet and hands1 but there are besides other parts1 hair1 nails1 ordure1 a whole class of accessories of that sort without which the human body cannot exist4 ,then is it not absurd for a man to take into account such parts1 ,i mean hair or nails or ordure or such unpleasant accessories1 rather than those parts that are most precious and important1 in the first place1 for instance1 the organs of perception1 and among these more especially the instruments whereby we apprehend1 namely the eyes and ears8 ,for these aid the soul to think intelligently1 whether it be buried deep in the body and they enable it to purify itself more readily and to use its pure and steadfast faculty of thought1 or whether1 as some think1 it is through them that the soul enters in as though by channels47#ed7 ,for1 as we are told1 by collecting individual perceptions and linking them through the memory she brings forth the sciences4 ,and for my own part1 ,i think that if there were not something of this sort1 either incomplete in itself or perfect but hindered by other things many and various1 which brings about our apprehension of externals1 it would not even be possible for us to apprehend the objects of senseperception4 ,but this line of argument has little to do with the present question47 #aij 4 1 1 7#ee7 1 4 7#ef7 1 4 1 1 1 ,b 1 1 7#eg7 1 4 1 1 1 1 1 1 4 1 1 ,c 1 4 1 7#eh7 7#ei7 27#fj7 1 4 7#fa7 2 4 ,d 1 1 1 2 1 1 4 #aia 1 7,accordingly we must go back to the divisions of the ,cynic philosophy4 ,for the ,cynics also seem to have thought that there were two branches of philosophy1 as did ,aristotle and ,plato1 namely speculative and practical1 evidently because they had observed and understood that man is by nature suited both to action and to the pursuit of knowledge4 ,and though they avoided the study of natural philosophy1 that does not affect the argument4 ,for ,socrates and many others also1 as we know1 devoted themselves to speculation1 but it was solely for practical ends4 ,for they thought that even selfknowledge meant learning precisely what must be assigned to the soul1 and what to the body4 ,and to the soul they naturally assigned supremacy1 and to the body subjection4 ,this seems to be the reason why they practised virtue1 selfcontrol1 modesty and freedom1 and why they shunned all forms of envy1 cowardice and superstition4 ,but this1 you will say1 is not the view that we hold about them1 for we are to think that they were not in earnest1 and that they hazarded what is most precious7#fb7 in thus despising the body2 as ,socrates did when he declared1 and rightly1 that philosophy is a preparation for death47#fc7 ,and since this was the aim that the ,cynics pursued daily1 we need not emulate them any more than the others1 but we are to think them miserable beings and altogether foolish4 ,but why was it that they endured those hardships8 ,surely not from ostentation1 as you declared4 ,for how could they win applause from other men by eating raw meat8 ,certainly you yourself do not applaud them for this4 ,at any rate1 when you imitate one of those ,cynics by carrying a staff and wearing your hair long1 as it is shown in their pictures1 do you think that you thereby gain a reputation with the crowd1 though you do not yourself think those habits worthy of admiration8 ,one or two1 indeed1 used to applaud him in his own day1 but more than ten times ten thousand had their stomachs turned by nausea and loathing1 and went fasting until their attendants revived them with perfumes and myrrh and cakes4 ,so greatly did that renowned hero shock them by an act which seems absurd to men7 1 78of such sort as mortals now are107#fd77 1 1 4 1 1 1 1 1 1 4 1 1 4 1 7#fe7 4 ,c 1 1 2 4 7though1 by the gods1 it was not ignoble1 if one should explain it according to the intention of ,diogenes4 ,for just as ,socrates said of himself that he embraced the life of crossexamining because he believed that he could perform his service to the god only by examining in all its bearings the meaning of the oracle that had been uttered concerning him1 so ,i think ,diogenes also1 because he was convinced that philosophy was ordained by the ,pythian oracle1 believed that he ought to test everything by facts and not be influenced by the opinions of others1 which may be true and may be false4 ,accordingly ,diogenes did not think that every statement of ,pythagoras1 or any man like ,pythagoras1 was necessarily true4 ,for he held that ,god and no human being is the founder of philosophy4 ,and pray what1 you will say1 has this to do with the eating of octopus8 ,i will tell you47 1 1 7#ff7 4 4 4 1 1 ,d 1 1 1 1 1 4 1 1 4 7,to eat meat some regard as natural to man1 while others think that to follow this practice is not at all appropriate for man1 and this question has been much debated4 ,and if you are willing to make the effort1 you can see with your own eyes swarms of books on the subject4 ,these ,diogenes thought it his duty to refute4 ,at any rate his own view was as follows4 ,if one can eat meat without taking too much trouble to prepare it1 as can all other animals to whom nature has assigned this diet1 and can do it without harm or discomfort1 or rather with actual benefit to the body1 then he thought that eating meat is entirely in accordance with nature4 ,but if harm came of it1 then he apparently thought that the practice is not appropriate for man1 and that he must abstain from it by all means4 ,here then you have a theory on this question1 though perhaps it is too far fetched3 but here is another more akin to ,cynicism1 only ,i must first describe more clearly the end and aim of that philosophy47 #aib 4 1 7#fg7 1 1 4 ,b 1 1 4 1 1 4 4 1 4 ,c 1 2 1 1 7#fh7 2 2 2 1 1 ,d 1 1 4 7,freedom from emotion they regard as the end and aim2 and this is equivalent to becoming a god4 ,now perhaps ,diogenes observed that in the case of all other foods he himself had no particular sensations1 and that only raw meat gave him indigestion and nausea1 and took this for a proof that he was enslaved to vain opinion rather than reason2 for flesh is none the less flesh1 even though you cook it any number of times or season it with any number of sauces4 ,this1 ,i say1 was why he thought he ought to rid and free himself altogether of this cowardice2 for you may be sure that this sort of thing is cowardice4 ,and in the name of the ,law,giving goddess17#fi7 tell me why if we used cooked meats we do not eat them in their natural state also8 ,you can give me no other answer than that this has become a custom and a habit with us4 ,for surely we cannot say that before meat is cooked it is disgusting and that by being cooked it becomes purer than it was by nature4 ,what then was it right for him to do who had been appointed by ,god like a general in command to do away with the common currency and to judge all questions by the criterion of reason and truth8 ,ought he to have shut his eyes and been so far fettered by this general opinion as to believe that flesh by being cooked becomes pure and fit for food1 but that when it has not been acted upon by fire it is somehow abominable and loathsome8 ,is this the sort of memory you have8 ,is this your zeal for truth8 ,for though you so severely criticised ,diogenes the vainglorious1 as you call him--though ,i call him the most zealous servant and vassal of the ,pythian god--for eating octopus1 you yourself have devoured endless pickled food17 1 78,fish and birds and whatever else might come to hand407#gj77 1 1 1 #aic 4 1 1 1 1 1 1 1 1 4 ,b 1 1 4 4 7#ga7 1 1 1 4 1 ,c 1 4 1 1 1 4 4 7,for you are an ,egyptian1 though not of the priestly caste1 but of the omnivorous type whose habit it is to eat everything 8even as the green herb407#gb7 ,you recognise1 ,i suppose1 the words of the ,galilaeans4 ,i almost omitted to say that all men who live near the sea1 and even some who live at a distance from it1 swallow down seaurchins1 oysters and in general everything of the kind without even heating them4 ,and then you think they are enviable1 whereas you regard ,diogenes as contemptible and disgusting1 and you do not perceive that those shellfish are flesh just as much as what he ate8 ,except perhaps that differ in so far as the octopus is soft and shellfish are harder4 ,at any rate the octopus is bloodless1 like hardshelled fish1 but the latter too are animate things like the octopus4 ,at least they feel pleasure and pain1 which is the peculiar characteristic of animate things4 ,and here we must not be put out by ,plato's theory7#gc7 that plants also are animated by soul4 ,but it is now1 ,i think1 evident to those who are in any way able to follow an argument1 that what the excellent ,diogenes did was not out of the way or irregular or contrary to our habits1 that is if we do not in such cases apply the criterion of hardness and softness1 but judge rather by the pleasure or distaste of the palate4 ,and so it is not after all the eating of raw food that disgusts you1 since you do the like1 not only in the case of bloodless animals but also of those that have blood4 ,but perhaps there is also this difference between you and ,diogenes1 that he thought he ought to eat such food just as it was and in the natural state1 whereas you think you must first prepare it with salt and many other things to make it agreeable and so do violence to nature4 ,i have now said enough on this subject47 ,d 1 1 1 1 4 1 1 4 #aid 1 1 1 1 1 ,b 4 1 1 2 1 1 1 1 ,c 1 1 4 1 1 1 ,d 1 1 4 7,now the end and aim of the ,cynic philosophy1 as indeed of every philosophy1 is happiness1 but happiness that consists in living according to nature and not according to the opinions of the multitude4 ,for plants too are considered to do well1 and indeed all animals also1 when without hindrance each attains the end designed for it by nature4 ,nay1 even among the gods this is the definition of happiness1 that their state should be according to their nature1 and that they should be independent4 ,and so too in the case of human beings we must not be busy about happiness as if it were hidden away outside ourselves4 ,neither the eagle nor the plane tree nor anything else that has life1 whether plant or animal1 vainly troubles itself about wings or leaves of gold or that its shoots may be of silver or its stings and spurs of iron1 or rather of adamant2 but where nature in the beginning has adorned them with such things1 they consider that1 if only they are strong and serviceable for speed or defence1 they themselves are fortunate and well provided4 ,then is it not absurd when a human being tries to find happiness somewhere outside himself1 and thinks that wealth and birth and the influence of friends1 and generally speaking everything of that sort is of the utmost importance8 ,if however nature had bestowed on us only what she has bestowed on other animals1 ,i mean the possession of bodies and souls like theirs1 so that we need concern ourselves with nothing beyond1 then it would suffice for us1 as for all other animals1 to content ourselves with physical advantages1 and to pursue happiness within this field4 ,but in us has been implanted a soul that in no way resembles other animals2 and whether it be different in essence1 or not different in essence but superior in its activity only1 just as1 ,i suppose1 pure gold is superior to gold alloyed with sand1--for some people hold this theory to be true of the soul1--at any rate we surely know that we are more intelligent than other animals4 ,for according to the myth in the ,protagoras17#gd7 nature dealt with them very generously and bountifully1 like a mother1 but to compensate for all this1 mind was bestowed on us by ,zeus4 ,therefore in our minds1 in the best and noblest part of us1 we must say that happiness resides47 1 1 1 #aie 1 1 1 4 ,b 1 1 1 1 1 1 1 4 7,now consider whether ,diogenes did not above all other men profess this belief1 since he freely exposed his body to hardships so that he might make it stronger than it was by nature4 ,he allowed himself to act only as the light of reason shows us that we ought to act2 and the perturbations that attack the soul and are derived from the body1 to which this envelope of ours often constrains us for its sake to pay too much attention1 he did not take into account at all4 ,thus by means of this discipline the man made his body more vigorous1 ,i believe1 than that of any who have contended for the prize of a crown in the games3 and his soul was so disposed that he was happy and a king no less if not even more than the ,great ,king1 as the ,greeks used to call him in those days1 by which they meant the king of ,persia4 ,then does he seem to you of no importance1 this man who was7 1 1 1 1 1 7#ge7 1 78cityless1 homeless1 a man without a country1 owning not an obol1 not a drachma1 not a single slave107#gf77 1 1 1 ,c 4 1 4 7nay1 not even a loaf of bread--and ,epicurus says that if he have bread enough and to spare he is not inferior to the gods on the score of happiness4 ,not that ,diogenes tried to rival the gods1 but he lived more happily than one who is counted the happiest of men1 and he used actually to assert that he lived more happily than such a man4 ,and if you do not believe me1 try his mode of life in deed and not in word1 and you will perceive the truth47 4 1 1 ,d 1 2 2 1 2 4 1 2 #aif 4 1 1 1 4 1 1 1 1 1 1 7,come1 let us first test it by reasoning4 ,you think1 do you not1 that for mankind freedom is the beginning of all good things17#gg7 ,i mean of course what people are always calling good8 ,how can you deny it8 ,for property1 money1 birth1 physical strength1 beauty and in a word everything of the sort when divorced from freedom are surely blessings that belong1 not to him who merely seems to enjoy them1 but to him who is that man's master8 ,whom then are we to regard as a slave8 ,shall it be him whom we buy for so many silver drachmas1 for two minae or for ten staters7#gh7 of gold8 ,probably you will say that such a man is truly a slave4 ,and why8 ,is it because we have paid down money for him to the seller8 ,but in that case the prisoners of war whom we ransom would be slaves4 ,and yet the law on the one hand grants these their freedom when they have come safe home1 and we on the other hand ransom them not that they may become slaves1 but that they may be free4 ,do you see then that in order to make a ransomed man a slave it is not enough to pay down a sum of money1 but that man is truly a slave over whom another man has power to compel him to do whatever he orders1 and if he refuse1 to punish him and in the words of the poet7 2 78to inflict grievous pains upon him087#gi77 1 ,b 1 1 4 1 2 1 4 ,c 1 1 1 7#hj7 1 1 1 1 7,then consider next whether we have not as many masters as there are persons whom we are obliged to conciliate in order not to suffer pain or annoyance from being punished by them8 ,or do you think that the only sort of punishment is when a man lifts up his stick against a slave and strikes him8 ,yet not even the harshest masters do this in the case of all their slaves1 but a word or a threat is often enough4 ,then never think1 my friend1 that you are free while your belly rules you and the part below the belly1 since you will then have masters who can either furnish you the means of pleasure or deprive you of them2 and even though you should prove yourself superior to these1 so long as you are a slave to the opinions of the many you have not yet approached freedom or tasted its nectar17 4 78,i swear by him who set in my breast the mystery of the ,four607#ha77 1 ,d 4 1 7#hb7 1 1 1 1 4 #aig 4 7,but ,i do not mean by this that we ought to be shameless before all men and to do what we ought not2 but all that we refrain from and all that we do let us not do or refrain from1 merely because it seems to the multitude somehow honourable or base1 but because it is forbidden by reason and the god within us1 that is1 the mind47#hc7 ,as for the multitude there is no reason why they should not follow common opinions1 for that is better than that they should be altogether shameless1 and indeed mankind is predisposed to the truth by nature4 ,but a man who has attained to a life in accordance with intelligence and is able to discover and estimate right reasons1 ought on no account whatever to follow the views held by the many about good and bad conduct47 1 1 1 1 ,b 1 1 1 4 7#hd7 1 1 ,c 1 1 4 1 1 1 1 1 2 1 7#he7 1 ,d 4 7,since therefore one part of our souls is more divine1 which we call mind and intelligence and silent reason1 whose herald is this speech of ours made up of words and phrases and uttered through the voice2 and since there is yoked therewith another part of the soul which is changeful and multiform1 something composite of anger and appetite1 a manyheaded monster1 we ought not to look steadily and unswervingly at the opinions of the multitude until we have tamed this wild beast and persuaded it to obey the god within us1 or rather the divine part4 ,for this it is that many disciples of ,diogenes have ignored1 and hence have become rapacious and depraved and no better than any one of the brute beasts4 ,and to prove that this is not my own theory17#hf7 first ,i will relate to you something that ,diogenes did1 which the many will ridicule but to me it seems most dignified4 ,once when1 in a crowd of people among whom was ,diogenes1 a certain youth made an unseemly noise1 ,diogenes struck him with his staff and said 8,and so1 vile wretch1 though you have done nothing that would give you the right to take such liberties in public1 you are beginning here and before us to show your scorn of opinion80 ,so convinced was he that a man ought to subdue pleasure and passion before he proceeds to the final encounter of all7#hg7 and strips to wrestle with those opinions which to the multitude are the cause of evils innumerable47 1 2 4 #aih 1 1 1 1 1 1 ,b 1 1 2 7#hh7 4 1 ,c 1 2 2 1 1 1 1 2 ,d 2 1 1 17#hi7 4 1 2 1 1 #aii 1 4 7,do you not know how people lure away the young from philosophy by continually uttering now one slander and then another against all the philosophers in turn8 ,the genuine disciples of ,pythagoras and ,plato and ,aristotle are called sorcerers and sophists and conceited and quacks4 ,if here and there among the ,cynics one is really virtuous he is regarded with pity4 ,for instance ,i remember that once my tutor said to me when he saw my fellowpupil ,iphicles with his hair unkempt and his clothes in tatters on his chest and wearing a wretched cloak in severe winter weather3 8,what evil genius can have plunged him into this sad state which makes not only him pitiable but even more so his parents who reared him with care and gave him the best education they could6 ,and now he goes about in this condition1 neglecting everything and no better than a beggar60 ,at the time ,i answered him with some pleasantry or other4 ,but ,i assure you that the multitude hold these views about genuine ,cynics also4 ,and that is not so dreadful1 but do you see that they persuade them to love wealth1 to hate poverty1 to minister to the belly1 to endure any toil for the body's sake1 to fatten that prison of the soul1 to keep up an expensive table1 never to sleep alone at night17#ij7 provided only that they do all this in the dark and are not found out8 ,is not this worse than ,tartarus8 ,is it not better to sink beneath ,charybdis and ,cocytus or ten thousand fathoms deep in the earth7#ia7 than to fall into a life like this1 enslaved to lust and appetite1 and not even to these simply and openly1 like the beasts1 but to take pains so that when we act thus we may be hidden under cover of darkness8 ,and yet much better is it to refrain altogether from all this6 ,and if that be difficult the rules of ,diogenes and ,crates on these matters are not to be despised3 8,fasting quenches desire1 and if you cannot fast1 hang yourself407#ib7 ,do you not know that those great men lived as they did in order to introduce among men the way of plain living8 ,for1 says ,diogenes1 8it is not among men who live on bread that you will find tyrants1 but among those who eat costly dinners40 ,moreover ,crates wrote a hymn to ,plain ,living37 1 1 1 1 4 78,hail1 goddess and ,queen1 darling of wise men1 ,plain ,living1 child of glorious ,temperance407#ic77 1 1 ,b 1 1 1 1 1 1 1 1 4 1 7#id7 1 1 4 ,c 1 1 4 1 1 1 4 1 ,d 7,then let not the ,cynic be like ,oenomaus shameless or impudent1 or a scorner of everything human and divine1 but reverent towards sacred things1 like ,diogenes4 ,for he obeyed the ,pythian oracle nor did he repent of his obedience4 ,but if anyone supposes that because he did not visit the temples or worship statues or altars this is a sign of impiety1 he does not think rightly4 ,for ,diogenes possessed nothing that is usually offered1 incense or libations or money to buy them with4 ,but if he held right opinions about the gods1 that in itself was enough4 ,for he worshipped them with his whole soul1 thus offering them as ,i think the most precious of his possessions1 the dedication of his soul through his thoughts4 ,let not the ,cynic be shameless1 but led by reason let him first make subservient to himself the emotional part of his soul so that he may entirely do away with it and not even be aware that he is superior to pleasures4 ,for it is nobler to attain to this1 ,i mean to complete ignorance whether one has any such emotions4 ,and this comes to us only through training4 ,and that none may think ,i say this at random ,i will add for your benefit a few lines from the lighter verse of ,crates37#ie77 1 1 1 4 78,glorious children of ,memory and ,olympian ,zeus1 ye ,muses of ,pieria1 hearken to my prayer6 ,give me without ceasing victuals for my belly which has always made my life frugal and free from slavery444407 1 4 1 7#if7 #bjj 1 7#ig7 1 1 4 4 1 4 78,to my friends make me useful rather than agreeable4 ,as for money ,i desire not to amass conspicuous wealth1 seeking after the wealth of the beetle or the substance of the ant2 nay1 ,i desire to possess justice and to collect riches that are easily carried1 easily acquired1 of great avail for virtue4 ,if ,i may but win these ,i will propitiate ,hermes and the holy ,muses not with costly dainties but with pious virtues407 ,b 1 4 4 7,if it be of any use to write for you about such things ,i could recite still more maxims by this same ,crates4 ,but if you will read ,plutarch of ,chaeronea1 who wrote his ,life1 there will be no need for you to learn his character superficially from me47 1 ,c 1 1 1 1 1 1 1 1 4 ,d 17#ih7 1 1 1 4 1 1 4 1 1 4 #bja 1 1 4 1 1 ,b 1 1 1 1 7#ii7 1 1 1 1 ,c 1 1 4 7,but let me go back to what ,i said before1 that he who is entering on the career of a ,cynic ought first censure severely and crossexamine himself1 and without any selfflattery ask himself the following questions in precise terms3 whether he enjoys expensive food2 whether he cannot do without a soft bed2 whether he is the slave of rewards and the opinion of men2 whether it is his ambition to attract public notice and even though that be an empty honour7#ajj7 he still thinks it worth while4 ,nevertheless he must not let himself drift with the current of the mob or touch vulgar pleasure even with the tip of his finger1 as the saying is1 until he has succeeded in trampling on it2 then and not before he may permit himself to dip into that sort of thing if it come his way4 ,for instance ,i am told that bulls which are weaker than the rest separate themselves from the herd and pasture alone while they store up their strength in every part of their bodies by degrees1 until they rejoin the herd in good condition1 and then they challenge its leaders to contend with them1 in confidence that they are more fit to take the lead4 ,therefore let him who wishes to be a ,cynic philosopher not adopt merely their long cloak or wallet or staff or their way of wearing the hair1 as though he were like a man walking unshaved and illiterate in a village that lacked barbers' shops and schools1 but let him consider that reason rather than a staff and a certain plan of life rather than a wallet are the mintmarks of the ,cynic philosophy4 ,and freedom of speech he must not employ until he have first proved how much he is worth1 as ,i believe was the case with ,crates and ,diogenes4 ,for they were so far from bearing with a bad grace any threat of fortune1 whether one call such threats caprice or wanton insult1 that once when he had been captured by pirates ,diogenes joked with them2 as for ,crates he gave his property to the state1 and being physically deformed he made fun of his own lame leg and hunched shoulders4 ,but when his friends gave an entertainment he used to go1 whether invited or not17#aja7 and would reconcile his nearest friends if he learned that they had quarrelled4 ,he used to reprove them not harshly but with a charming manner and not so as to seem to persecute those whom he wished to reform1 but as though he wished to be of use both to them and to the bystanders47 1 1 17#ajb7 1 1 4 ,d 1 1 1 4 1 1 4 7,yet this was not the chief end and aim of those ,cynics1 but as ,i said their main concern was how they might themselves attain to happiness and1 as ,i think1 they occupied themselves with other men only in so far as they comprehended that man is by nature a social and political animal2 and so they aided their fellowcitizens1 not only by practising but by preaching as well4 ,then let him who wishes to be a ,cynic1 earnest and sincere1 first take himself in hand like ,diogenes and ,crates1 and expel from his own soul and from every part of it all passions and desires1 and entrust all his affairs to reason and intelligence and steer his course by them4 ,for this in my opinion was the sum and substance of the philosophy of ,diogenes47 #bjb 1 7#ajc7 7#ajd7 1 4 1 1 1 1 1 1 1 ,b 1 1 1 1 1 4 ,c 1 1 1 1 1 4 1 1 4 7,and if ,diogenes did sometimes visit a courtesan--though even this happened only once perhaps or not even once--let him who would be a ,cynic first satisfy us that he is1 like ,diogenes1 a man of solid worth1 and then if he see fit to do that sort of thing openly and in the sight of all men1 we shall not reproach him with it or accuse him4 ,first however we must see him display the ability to learn and the quick wit of ,diogenes1 and in all other relations he must show the same independence1 selfsufficiency1 justice1 moderation1 piety1 gratitude1 and the same extreme carefulness not to act at random or without a purpose or irrationally4 ,for these too are characteristic of the philosophy of ,diogenes4 ,then let him trample on vaingloriousness1 let him ridicule those who though they conceal in darkness the necessary functions of our nature--for instance the secretion of what is superfluous--yet in the centre of the marketplace and of our cities carry on practices that are most brutal and by no means akin to our nature1 for instance robbery of money1 false accusations1 unjust indictments1 and the pursuit of other rascally business of the same sort4 ,on the other hand when ,diogenes made unseemly noises or obeyed the call of nature or did anything else of that sort in the marketplace1 as they say he did1 he did so because he was trying to trample on the conceit of the men ,i have just mentioned1 and to teach them that their practices were far more sordid and insupportable than his own4 ,for what he did was in accordance with the nature of all of us1 but theirs accorded with no man's real nature1 one may say1 but were all due to moral depravity47 ,d 1 4 1 1 1 1 1 #bjc 1 4 1 1 2 1 ,b 1 7#aje7 1 1 4 1 1 1 1 4 1 1 4 1 1 2 7#ajf7 4 7,in our own day1 however1 the imitators of ,diogenes have chosen only what is easiest and least burdensome and have failed to see his nobler side4 ,and as for you1 in your desire to be more dignified than those early ,cynics you have strayed so far from ,diogenes' plan of life that you thought him an object of pity4 ,but if you did not believe all this that ,i say about a man whom all the ,greeks in the generation of ,plato and ,aristotle admired next to ,socrates and ,pythagoras1 a man whose pupil was the teacher of the most modest and most wise ,zeno1--and it is not likely that they were all deceived about a man as contemptible as you make him out to be in your travesty1--well1 in that case1 my dear sir1 perhaps you might have studied his character more carefully and you would have progressed further in your knowledge of the man4 ,was there1 ,i ask1 a single ,greek who was not amazed by the endurance of ,diogenes and by his perseverance1 which had in it a truly royal greatness of soul8 ,the man used to sleep in his jar on a bed of leaves more soundly than the ,great ,king on his soft couch under a gilded roof2 he used to eat his crust7#ajg7 with a better appetite than you now eat your ,sicilian courses7#ajh72 he used to bathe his body in cold water and dry himself in the open air instead of with the linen towels with which you rub yourself down1 my most philosophic friend6 ,it becomes you well to ridicule him because1 ,i suppose1 like ,themistocles you conquered ,xerxes1 or ,darius like ,alexander of ,macedon4 ,but if you had the least habit of reading books as ,i do1 though ,i am a statesman and engrossed in public affairs1 you would know how much ,alexander is said to have admired ,diogenes' greatness of soul4 ,but you care little1 ,i suppose1 for any of these things4 ,how should you care8 ,far from it67#aji7 ,you admire and emulate the life of wretched women47 1 1 1 7#aaj7 1 4 7,however1 if my discourse has improved you at all you will have gained more than ,i4 ,but even if ,i accomplish nothing at the moment by writing on such a great subject thus hastily1 and1 as the saying is1 without taking breath7#aaa7--;for ,i gave to it only the leisure of two days1 as the ,muses or rather you yourself will bear me witness--then do you abide by your former opinions1 but ,i at any rate shall never regret having spoken of that great man with due reverence47 ,,oration ,,vii ,introduction to ,oration ,,vii ,the ,seventh ,oration is directed against the ,cynic ,heracleios1 who had ventured to recite before an audience when ,julian was present a myth or allegory in which the gods were irreverently handled4 ,julian raises the question whether fables and myths are suitable for a ,cynic discourse4 ,he names the regular divisions of philosophy and decides that the use of myths may properly be allowed only to ethical philosophers and writers on theology3 that myth is intended always as a means of religious teaching and should be addressed to children and those whose intellect does not allow them to envisage the truth without some such assistance4 ,in ,sallust's treatise ,on the ,gods and the ,world he gives much the same account of the proper function of myths and divides them into five species1 giving examples of each4 8,to wish to teach the whole truth about the gods to all produces contempt in the foolish1 because they cannot understand1 and lack of zeal in the good2 whereas to conceal the truth by myths prevents the contempt of the foolish and compels the good to practise philosophy407#aab7 ,this is precisely the opinion of ,julian as expressed in the ,fifth1 ,sixth and ,seventh ,orations4 ,though both ,julian and ,sallust explain the myths away they are never rationalistic1 and never offer the least excuse for scepticism4 ,julian's explanation of the ,semele myth17#aac7 which makes ,semele an inspired prophetess and not the mother of ,dionysus1 tends to the greater glory of the god4 ,the conclusion is that ,heracleios should not have used myth at all1 but in any case he used the wrong sort and wrote in the wrong spirit4 ,he should have used such a myth as that composed by ,prodicus the sophist on the ,choice of ,heracles at the ,crossroads1 an allegory which is more than once cited by ,julian and was a favourite illustration in later ,greek literature47#aad7 ,to show ,heraclius what he might have written with propriety ,julian adds a parable of his own modelled on that of ,prodicus4 ,in this he himself plays the part of a second ,heracles1 and takes the opportunity to vilify ,constantius and point out his own mission of reformer and restorer of order and religion to the ,empire4 ,throughout the parable there are striking resemblances with the ,first ,oration of ,dio ,chrysostom1 and ,asmus7#aae7 has made a detailed comparison of the two writers to prove that ,julian wrote with ,dio before him4 ,in many of these parallels both ,julian and ,dio can be traced to a common classical source1 usually ,plato1 but there is no doubt that ,julian was thoroughly familiar with the work of ,dio and often used the same illustrations4 ,themistius7#aaf7 however uses the ,prodicus myth in much the same words as ,dio1 and it is imitated also by ,maximus of ,tyre47#aag7 ,in conclusion ,julian praises the earlier ,cynics and criticises the later1 in much the same words as he had used in the ,sixth ,oration4 #bjd 7,julian1 ,emperor7 7,to the ,cynic ,heracleios7 7,how a ,cynic ,ought to ,behave1 and ,whether it is ,proper ,for ,him to ,compose ,myths7 1 1 4 ,b 1 1 1 1 1 ,c 1 1 4 78,truly with the lapse of time many things come to pass607#aah7 ,this verse ,i have heard in a comedy and the other day ,i was tempted to proclaim it aloud1 when by invitation we attended the lecture of a ,cynic whose barking was neither distinct nor noble2 but he was crooning myths as nurses do1 and even these he did not compose in any profitable fashion4 ,for a moment my impulse was to rise and break up the meeting4 ,but though ,i had to listen as one does when ,heracles and ,dionysus are being caricatured in the theatre by comic poets17#aai7 ,i bore it to the end1 not for the speaker's sake but for the sake of the audience1 or rather1 if ,i may presume to say so1 it was still more for my own sake1 so that ,i might not seem to be moved by superstition rather than by a pious and rational sentiment and to be scared into flight by his miserable words like a timid dove4 ,so ,i stayed and repeated to myself the famous line7 1 1 1 78,bear it my heart3 yea thou didst of yore endure things yet more shameful407#abj77 1 1 1 1 #bje 1 4 1 1 1 ,b 1 1 1 ,c 4 4 7,endure for the brief fraction of a day even a babbling ,cynic6 ,it is not the first time that thou hast had to hear the gods blasphemed6 ,our state is not so well governed1 our private life is not so virtuous1 in a word we are not so favoured by fortune that we can keep our ears pure or at any rate our eyes at least undefiled by the many and various impieties of this iron race4 ,and now as though we had not enough of such vileness this ,cynic fills our ears with his blasphemies1 and has uttered the name of the highest of the gods in such wise as would he had never spoken nor ,i heard6 ,but since he has done this1 come1 let me in your presence try to teach him this lesson2 first that it is more becoming for a ,cynic to write discourses than myths2 secondly1 what sort of adaptations of the myths he ought to make1 if indeed philosophy really needs mythology at all2 and finally ,i shall have a few words to say about reverence for the gods4 ,for it is with this aim that ,i appear before you1 ,i who have no talent for writing and who have hitherto avoided addressing the general public1 as ,i have avoided all else that is tedious and sophistical4 ,but perhaps it is not unsuitable for me to say and for you to hear a few words about myth in general as a sort of genealogy of that kind of writing47 1 4 1 ,d 1 17#aba7 1 1 1 #bjf 1 1 1 4 7#abb7 7#abc7 1 1 1 1 1 ,b 1 1 7#abd7 1 1 1 1 1 ,c 7#abe7 1 7#abf7 7#abg7 4 ,d 1 1 7#abh7 1 1 1 1 1 4 7,now one could no more discover where myth was originally invented and who was the first to compose fiction in a plausible manner for the benefit or entertainment of his hearers1 than if one were to try to find out who was the first man that sneezed or the first horse that neighed4 ,but as cavalry arose in ,thrace and ,thessaly7#abi7 and archers and the lighter sort of weapons in ,india1 ,crete and ,caria--since the customs of the people were ,i suppose adapted to the nature of the country1--just so we may assume about other things as well1 that where anything is highly prized by a nation it was first discovered by that nation rather than by any other4 ,on this assumption then it seems likely that myth was originally the invention of men given to pastoral pursuits1 and from that day to this the making of myths is still peculiarly cultivated by them1 just as they first invented instruments of music1 the flute and the lyre1 for their pleasure and entertainment4 ,for just as it is the nature of birds to fly and of fish to swim and of stags to run1 and hence they need not be taught to do so2 and even if one bind or imprison these animals they try none the less to use those special parts of themselves for the purpose for which they know they are naturally adapted2 even so ,i think the human race whose soul is no other than reason and knowledge imprisoned so to speak in the body--the philosophers call it a potentiality--even so ,i say the human race inclines to learning1 research and study1 as of all tasks most congenial to it4 ,and when a kindly god without delay looses a man's fetters and brings that potentiality into activity1 then on the instant knowledge is his3 whereas in those who are still imprisoned false opinion instead of true is implanted1 just as1 ,i think1 ,ixion is said to have embraced a sort of cloud instead of the goddess47#acj7 ,and hence they produce windeggs7#aca7 and monstrous births1 mere phantoms and shadows so to speak of true science4 ,and thus instead of genuine science they profess false doctrines1 and are very zealous in learning and teaching such doctrines1 as though forsooth they were something useful and admirable4 ,but if ,i am bound to say something in defence of those who originally invented myths1 ,i think they wrote them for childish souls3 and ,i liken them to nurses who hand toys to the hands of children when they are irritated by teething1 in order to ease their suffering3 so those mythologists wrote for the feeble soul whose wings are just beginning to sprout1 and who1 though still incapable of being taught the truth1 is yearning for further knowledge1 and they poured in a stream of myths like men who water a thirsty field1 so as to soothe their irritation and pangs47#acb77 #bjg 1 1 1 1 4 1 1 ,b 4 1 1 1 1 1 1 1 1 1 1 1 1 1 ,c 1 1 4 7,then when the myth was gaining ground and coming into favour in ,greece1 poets developed from it the fable with a moral1 which differs from the myth in that the latter is addressed to children and the former to men1 and is designed not merely to entertain them but conveys moral exhortation besides4 ,for the man who employs fable aims at moral exhortation and instruction1 though he conceals his aim and takes care not to speak openly1 for fear of alienating his hearers4 ,hesiod1 for instance1 seems to have written with this in view4 ,and after him ,archilochus often employed myths17#acc7 adorning and as it were seasoning his poetry with them1 probably because he saw that his subject matter needed something of this sort to make it attractive1 and he well knew that poetry without myth is merely versification7#acd7 and lacks1 one may say1 its essential characteristic1 and so ceases to be poetry at all4 ,therefore he culled these sweets from the ,muse of ,poetry and offered them to his readers1 in order that he might not be ranked merely as a writer of satire but might be counted a poet47 1 1 1 1 7#ace7 1 7#acf7 4 1 1 1 ,d 1 4 1 1 1 1 1 1 4 #bjh 2 4 2 7#acg7 2 ,b 2 1 2 1 1 4 2 1 ,c 4 7#ach7 1 1 1 2 7,but the ,homer of myths1 or their ,thucydides1 or ,plato1 or whatever we must call him1 was ,aesop of ,samos1 who was a slave by the accident of birth rather than by temperament1 and he proved his sagacity by this very use of fable4 ,for since the law did not allow him freedom of speech1 he had no resource but to shadow forth his wise counsels and trick them out with charms and graces and so serve them up to his hearers4 ,just so1 ,i think1 physicians who are freeborn men prescribe what is necessary1 but when a man happens to be a slave by birth and a physician by profession1 he is forced to take pains to flatter and cure his master at the same time4 ,now if our ,cynic also is subject to this sort of slavery1 let him recite myths1 let him write them1 and let everyone else under the sun leave to him the rle of mythologist4 ,but since he asserts that he alone is free1 ,i do not know what need he has of myths4 ,does he need to temper the harshness and severity of his advice with sweetness and charm1 so that he may at once benefit mankind and avoid being harmed by one whom he has benefited8 ,nay1 that is too much like a slave4 ,moreover1 would any man be better taught by not hearing facts as they really are1 or called by their real names1 like the comic poet who calls a spade a spade87#aci7 ,what need to speak of ,phaethon instead of ,soandso8 ,what need sacrilegiously to profane the title of ,king ,helios8 ,who among men that walk here below7#adj7 is worthy to be called ,pan or ,zeus1 as though we should ascribe to those gods our human understanding8 ,and yet if indeed this were possible it would have been better to give the men their own names4 ,would it not have been better to speak of them thus and to bestow on them human names1 or rather not bestow1 for those that our parents gave us were enough8 ,well then if it is neither easier to learn by means of fiction1 nor appropriate for the ,cynic to invent that sort of thing at all1 why did we not spare that wasteful expense17#ada7 and moreover why did we waste our time in inventing and composing trivial myths and then making stories of them and learning them by heart87 ,d 1 1 1 7#adb7 4 1 1 1 #bji 1 4 1 7#adc7 7#add7 1 1 1 2 ,b 4 1 4 1 1 1 1 ,c 1 1 1 1 ,d 1 2 7#ade7 2 1 #baj 1 2 1 4 1 1 1 7,but perhaps you will say that though reason asserts that the ,cynic1 who alone of men can claim to be free1 ought not to invent and compose lying fictions instead of the unvarnished truth and then recite these in public assemblies1 nevertheless the custom began with ,diogenes and ,crates1 and has been maintained from that time by all ,cynics4 ,my answer is that nowhere will you find a single example of such a custom4 ,for the moment ,i do not insist on the fact that it in no wise becomes a ,cynic who must 8give a new stamp to the common currency07#adf7 to pay any attention to custom1 but only to pure reason1 and he ought to discover within himself what is right for him to do and not learn it from without4 ,and do not be misled by the fact that ,antisthenes the disciple of ,socrates1 and ,xenophon too1 sometimes expressed themselves by means of myths2 for ,i shall have something to say to you on this point in a moment4 ,but now in the ,muses' name answer me this question about the ,cynic philosophy4 ,are we to think it a sort of madness1 a method of life not suitable for a human being1 but rather a brutal attitude of mind which recks naught of the beautiful1 the honourable1 or the good8 ,for ,oenomaus7#adg7 would make many people hold this view of it4 ,if you had taken any trouble to study the subject1 you would have learned this from that ,cynic's 8,direct ,inspiration of ,oracles0 and his work 8,against the ,oracles10 in short from everything that he wrote4 ,this then is his aim1 to do away with all reverence for the gods1 to bring dishonour on all human wisdom1 to trample on all law that can be identified with honour and justice1 and more than this1 to trample on those laws which have been as it were engraved on our souls by the gods1 and have impelled us all to believe without teaching that the divine exists1 and to direct our eyes to it and to yearn towards it3 for our souls are disposed towards it as eyes towards the light4 ,furthermore1 suppose that one should discard also that second law which is sanctified both by nature and by ,god1 ,i mean the law that bids us keep our hands altogether and utterly from the property of others and permits us neither by word or deed or in the inmost and secret activities of our souls to confound such distinctions1 since the law is our guide to the most perfect justice--is not this conduct worthy of pit87#adh7 ,and ought not those who applauded such views to have been driven forth1 not by blows with wands1 like scapegoats17#adi7 for that penalty is too light for such crimes1 but put to death by stoning8 ,for tell me1 in ,heaven's name1 how are such men less criminal than bandits who infest lonely places and haunt the coasts in order to despoil navigators8 ,because1 as people say1 they despise death2 as though bandits were not inspired by the same frenzied courage6 ,so says at any rate he7#aej7 who with you counts as a poet and mythologist1 though1 as a ,pythian god proclaimed to certain bandits who sought his oracle1 he was a hero and divinity--,i mean where1 speaking of pirates of the sea1 he says37 1 ,b 4 78,like pirates who wander over the sea1 staking their lives407#aea77 2 1 4 1 7#aeb7 ,c 1 1 4 7,what better witness can you require for the desperate courage of bandits8 ,except indeed that one might say that bandits are more courageous than ,cynics of this sort1 while the ,cynics are more reckless than they4 ,for pirates1 well aware as they are how worthless is the life they lead1 take cover in desert places as much from shame as from the fear of death3 whereas the ,cynics go up and down in our midst subverting the institutions of society1 and that not by introducing a better and purer state of things but a worse and more corrupt state47 1 7#aec7 1 1 ,d 1 1 1 1 2 1 1 1 1 1 1 #baa 1 1 1 1 1 1 1 17#aed7 1 1 1 1 1 1 4 1 2 ,c 1 4 2 2 7#aee7 2 1 1 1 ,d 4 1 1 1 1 1 1 2 #bab 1 1 4 7,now as for the tragedies ascribed to ,diogenes1 which are and are admitted to be1 the composition of some ,cynic--the only point in dispute being whether they are by the master himself1 ,diogenes1 or by his disciple ,philiscus1--what reader of these would not abhor them1 and find in them an excess of infamy not to be surpassed even by courtesans8 ,however1 let him go on to read the tragedies of ,oenomaus--for he too wrote tragedies to match his discourses--and he will find that they are more inconceivably infamous1 that they transgress the very limits of evil2 in fact ,i have no words to describe them adequately1 and in vain should ,i cite in comparison the horrors of ,magnesia17#aef7 the wickedness of ,termerus7#aeg7 or the whole of tragedy put together1 along with satiric drama1 comedy and the mime3 with such art has their author displayed in those works every conceivable vileness and folly in their most extreme form4 ,now if from such works any man chooses to demonstrate to us the character of the ,cynic philosophy1 and to blaspheme the gods and bark at all men1 as ,i said when ,i began1 let him go1 let him depart to the uttermost parts of the earth whithersoever he pleases4 ,but if he do as the god enjoined on ,diogenes1 and first 8give a new stamp to the common currency10 then devote himself to the advice uttered earlier by the god1 the precept 8,know ,thyself10 which ,diogenes and ,crates evidently followed in their actual practice1 then ,i say that this is wholly worthy of one who desires to be a leader and a philosopher4 ,for surely we know what the god meant8 ,he enjoined on ,diogenes to despise the opinion of the crowd and to give a new stamp1 not to truth1 but to the common currency4 ,now to which of these categories shall we assign self knowledge8 ,can we call it common currency8 ,shall we not rather say that it is the very summary of truth1 and by the injunction 8,know ,thyself0 we are told the way in which we must 8give a new stamp to the common currency08 ,for just as one who pays no regard whatever to conventional opinions but goes straight for the truth will not decide his own conduct by those opinions but by actual facts1 so ,i think he who knows himself will know accurately1 not the opinion of others about him1 but what he is in reality4 ,it follows then1 does it not8 that the ,pythian god speaks the truth1 and moreover that ,diogenes was clearly convinced of this since he obeyed the god and so became1 instead of an exile1 ,i will not say greater than the ,king of ,persia1 but according to the tradition handed down actually an object of envy to the man7#aeh7 who had broken the power of ,persia and was rivalling the exploits of ,heracles and ambitious to surpass ,achilles4 ,then let us judge of the attitude of ,diogenes towards gods and men1 not from the discourses of ,oenomaus or the tragedies of ,philiscus--who by ascribing their authorship to ,diogenes grossly slandered that sacred personage--but let us1 ,i say1 judge him by his deeds47 2 2 2 2 2 ,b 2 4 4 1 1 1 1 1 1 ,c 4 4 7,why in the name of ,zeus did he go to ,olympia8 ,to see the athletes compete8 ,nay1 could he not have seen those very athletes without trouble both at the ,isthmian games and the ,panathenaic festival8 ,then was it because he wished to meet there the most distinguished ,greeks8 ,but did they not go to the ,isthmus too8 ,so you cannot discover any other motive than that of doing honour to the god4 ,he was not1 you say1 awestruck by a thunderstorm4 ,ye gods1 ,i too have witnessed such signs from ,zeus over and over again1 without being awestruck6 ,yet for all that ,i feel awe of the gods1 ,i love1 ,i revere1 ,i venerate them1 and in short have precisely the same feelings towards them as one would have towards kind masters7#aei7 or teachers or fathers or guardians or any beings of that sort4 ,that is the very reason why ,i could hardly sit still the other day and listen to your speech4 ,however1 ,i have spoken thus as ,i was somehow or other impelled to speak1 though perhaps it would have been better to say nothing at all47 1 1 4 ,d 1 4 1 2 1 4 1 #bac 1 4 7,to return to ,diogenes3 he was poor and lacked means1 yet he travelled to ,olympia1 though he bade ,alexander come to him1 if we are to believe ,dio47#afj7 ,so convinced was he that it was his duty to visit the temples of the gods1 but that it was the duty of the most royal monarch of that day to come to him for an interview4 ,and was not that royal advice which he wrote to ,archidamus8 ,nay1 not only in words but in deeds also did ,diogenes show his reverence for the gods4 ,for he preferred to live in ,athens1 but when the divine command had sent him away to ,corinth1 even after he had been set free by the man who had bought him1 he did not think he ought to leave that city4 ,for he believed that the gods took care of him1 and that he had been sent to ,corinth1 not at random or by some accident1 but by the gods themselves for some purpose4 ,he saw that ,corinth was more luxurious than ,athens1 and stood in need of a more severe and courageous reformer47 2 2 1 ,b 4 ,to give you another instance3 ,are there not extant many charming poems by ,crates also which are proofs of his piety and veneration for the gods8 ,i will repeat them to you if you have not had time to learn this from the poems themselves3 1 1 1 1 4 78,ye ,muses of ,pieria1 glorious children of ,memory and ,olympian ,zeus1 grant me this prayer6 ,give me food for my belly from day to day1 but give it without slavery which makes life miserable indeed44447 1 4 ,c 1 1 7#afa7 1 1 4 4 1 ,d 4 78,make me useful rather than agreeable to my friends4 ,treasure and the fame thereof ,i desire not to amass2 nor do ,i crave the wealth of the beetle and the substance of the ant4 ,but justice ,i desire to attain1 and to collect riches that are easily carried1 easily acquired1 precious for virtue4 ,if ,i attain these things ,i will worship ,hermes and the holy ,muses1 not with costly and luxurious offerings1 but with pious and virtuous actions407#afb77 1 2 1 7,you see that1 far from blaspheming the gods as you do1 he adored and prayed to them8 ,for what number of hecatombs are worth as much as ,piety1 whom the inspired ,euripides celebrated appropriately in the verses7 1 2 78,piety1 queen of the gods1 ,piety087#afc77 1 1 1 1 1 1 #bad 2 1 4 7#afd7 7#afe7 ,b 7,or are you not aware that all offerings whether great or small that are brought to the gods with piety have equal value1 whereas without piety1 ,i will not say hecatombs1 but1 by the gods1 even the ,olympian sacrifice7#aff7 of a thousand oxen is merely empty expenditure and nothing else87#afg7 ,this ,i believe ,crates recognized1 and so with that piety which was his only possession he himself used to honour the gods with praises1 and moreover taught others not to honour expensive offerings more than piety in the sacred ceremonies4 ,this then was the attitude of both those ,cynics towards the gods but they did not crowd audiences together to hear them1 nor did they entertain their friends with similes and myths1 like the wise men of today4 ,for as ,euripides well says17#afh77 78,simple and unadorned is the language of truth407 4 2 1 7#afi7 1 ,c 1 1 1 1 1 1 1 1 ,d 1 4 1 1 1 1 1 #bae 1 1 1 1 7#agj7 4 7,only the liar and the dishonest man1 he says1 have any use for a mysterious and allusive style4 ,now what was the manner of their intercourse with men8 ,deeds with them came before words1 and if they honoured poverty they themselves seem first to have scorned inherited wealth2 if they cultivated modesty1 they themselves first practised plain living in every respect2 if they tried to expel from the lives of other men the element of theatrical display and arrogance1 they themselves first set the example by living in the open market places and the temple precincts1 and they opposed luxury by their own practice before they did so in words2 nor did they shout aloud but proved by their actions that a man may rule as the equal of ,zeus if he needs nothing or very little and so is not hampered by his body2 and they reproved sinners during the lifetime of those who had offended but did not speak ill of the dead2 for when men are dead even their enemies1 at least the more moderate1 make peace with the departed4 ,but the genuine ,cynic has no enemy1 even though men strike his feeble body or drag his name in the mire1 or slander and speak ill of him1 because enmity is felt only towards an opponent1 but that which is above personal rivalry is usually loved and respected4 ,but if anyone is hostile to a ,cynic1 as indeed many are even to the gods1 he is not that ,cynic's enemy1 since he cannot injure him2 rather he inflicts on himself the most terrible punishment of all1 namely ignorance of one who is nobler than himself2 and so he is deserted and bereft of the other's protection47 1 ,b 4 1 4 1 1 ,c 1 1 1 4 7,now if my present task were to write about the ,cynic philosophy1 ,i could add many details about the ,cynics1 not less important than what ,i have said already4 ,but not to interrupt my main theme1 ,i will now consider in due course the question what kind of myths ought to be invented4 ,but perhaps another inquiry should precede this attempt1 ,i mean to what branch of philosophy the composition of myths is appropriate4 ,for we see that many philosophers and theologians too have employed it1 ,orpheus for instance1 the most ancient of all the inspired philosophers1 and many besides of those that came after him4 ,nay what is more1 ,xenophon as we know and ,antisthenes and ,plato often introduced myths1 so that it is obvious that even if the use of myth be not appropriate for the ,cynic1 still it may be so for some other type of philosopher47 47#aga7 7#agb7 ,d 4 1 1 1 1 1 1 1 1 #baf 4 1 1 1 1 17#agc7 ,b 1 1 4 7,i must first then say a few words about the subdivisions or instruments of philosophy4 ,it does not make much difference in which of two ways one reckons logic1 whether with practical or natural philosophy1 since it is equally necessary to both these branches4 ,but ,i will consider these as three separate branches and assign to each one three subdivisions4 ,natural philosophy consists of theology1 mathematics1 and thirdly the study of this world of generation and decay and things that though imperishable are nevertheless matter1 and deals with their essential nature and their substance in each case4 ,practical philosophy again consists of ethics in so far as it deals with the individual man1 economics when it deals with the household as a unit1 politics when it deals with the state4 ,logic1 again1 is demonstrative in so far as it deals with the truth of principles2 polemic when it deals with general opinions2 eristic when it deals with opinions that only seem probabilities4 ,these then are the divisions of philosophy1 if ,i mistake not4 ,though indeed it would not be surprising that a mere soldier should be none too exact in these matters or not have them at his fingers' ends1 seeing that ,i speak less from book knowledge than from observation and experience4 ,for that matter you can yourselves bear me witness thereto1 if you count up how few days have elapsed between the lecture that we lately heard and today1 and moreover the number of affairs with which they have been filled for me4 ,but as ,i said if ,i have omitted anything--though ,i do not think ,i have--still if anyone can make my classification more complete he will be 8no enemy but my friend407#agd77 7#age7 1 1 1 ,c 1 4 1 1 1 ,d 4 7,now of these branches of philosophy1 logic has no concern with the composition of myths2 nor has mathematics1 the subdivision of natural philosophy2 but they may be employed1 if at all1 by that department of practical philosophy which deals with the individual man1 and by that department of theology which has to do with initiation and the ,mysteries4 ,for nature loves to hide her secrets17#agf7 and she does not suffer the hidden truth about the essential nature of the gods to be flung in naked words to the ears of the profane4 ,now there are certain characteristics of ours that derive benefit from that occult and unknown nature1 which nourishes not our souls alone but our bodies also1 and brings us into the presence of the gods1 and this ,i think often comes about by means of myths2 when through riddles and the dramatic setting of myths that knowledge is insinuated into the ears of the multitude who cannot receive divine truths in their purest form47 4 1 #bag 1 1 7#agg7 1 1 1 ,b 4 7,it is now evident what branch and what sort of philosophy may properly on occasion employ myths4 ,and to support my argument ,i call to witness the authority of those philosophers who were the first to use myths4 ,plato for instance in his theological descriptions of life in ,hades often uses myths1 and the son7#agh7 of ,calliope before him4 ,and when ,antisthenes and ,xenophon and ,plato himself discuss certain ethical theories they use myths as one of the ingredients1 and not casually but of set purpose4 ,now if you too wished to use myths you ought to have imitated these philosophers1 and instead of ,heracles you should have introduced the name of ,perseus or ,theseus1 let us say1 and have written in the style of ,antisthenes2 and in place of the dramatic setting used by ,prodicus17#agi7 in treating of those two gods7#ahj7 you should have introduced into your theatre another setting of the same sort47 1 1 1 1 4 ,c 1 1 4 4 1 1 1 1 ,d 1 1 1 4 #bah 4 1 1 4 7,but since ,i have mentioned also the myths that are suited to initiation1 let us ourselves independently try to see what sort of myths they must be that suit one or the other of those two branches of philosophy27#aha7 and no longer need we call in the aid of witnesses from the remote past for all points1 but we will follow in the fresh footprints of one7#ahb7 whom next to the gods ,i revere and admire1 yes1 equally with ,aristotle and ,plato4 ,he does not treat of all kinds of myths but only those connected with initiation into the ,mysteries1 such as ,orpheus1 the founder of the most sacred of all the ,mysteries1 handed down to us4 ,for it is the incongruous element in myths that guides us to the truth47#ahc7 ,i mean that the more paradoxical and prodigious the riddle is the more it seems to warn us not to believe simply the bare words but rather to study diligently the hidden truth1 and not to relax our efforts until under the guidance of the gods those hidden things become plain1 and so initiate or rather perfect our intelligence or whatever we possess that is more sublime than the intelligence1 ,i mean that small particle of the ,one and the ,good which contains the whole indivisibly1 the complement of the soul1 and in the ,one and the ,good comprehends the whole of soul itself through the prevailing and separate and distinct presence of the ,one4 ,but ,i was impelled ,i know not how to rave with his own sacred frenzy when ,i spoke like this of the attributes of great ,dionysus7#ahd72 and now ,i set an ox on my tongue37#ahe7 for ,i may not reveal what is too sacred for speech4 ,however1 may the gods grant to me and to many of you who have not as yet been initiated into these ,mysteries to enjoy the blessings thereof67 1 4 1 ,b 4 4 1 1 4 1 1 1 1 4 1 1 4 ,c 4 1 1 1 ,d 1 1 4 1 #bai 1 1 4 1 1 ,b 1 4 1 1 1 4 1 7#ahf7 1 1 ,c 2 1 1 1 7#ahg7 4 1 4 1 1 ,d 1 1 1 1 4 2 1 #bbj 2 1 1 17#ahh7 1 1 4 4 7,and now to confine myself to what is lawful for us1 both for me to say and for you to hear4 ,every discourse that is uttered consists of language and the thought to be expressed4 ,now a myth is a sort of discourse and so it will consist of these two4 ,let us consider them separately4 ,in every discourse the thought is of two kinds1 either simple or expressed in figures of speech2 and there are many examples of both kinds4 ,the one is simple and admits of no variety1 but that which is embellished with figures has in itself many possibilities of variation with all of which you are yourself familiar if you have ever studied rhetoric2 and most of these figures of thought are suited to myth4 ,however ,i need not now discuss all or indeed many of them1 but only two1 that in which the thought is dignified and that in which it is paradoxical4 ,the same rules apply also to diction4 ,for this is given a certain shape and form by those who do not express themselves carelessly or sweep in the refuse of language from the highways like a winter torrent4 ,and now to consider these two types4 ,when we invent myths about sacred things our language must be wholly dignified and the diction must be as far as possible sober1 beautiful1 and entirely appropriate to the gods2 there must be nothing in it base or slanderous or impious1 for fear we should lead the common people into this sort of sacrilegious rashness2 or rather for fear we should ourselves anticipate the common people in displaying impiety towards the gods4 ,therefore there must be no incongruous element in diction thus employed1 but all must be dignified1 beautiful1 splendid1 divine1 pure1 and as far as possible in conformity with the essential nature of the gods4 ,but as regards the thought1 the incongruous may be admitted1 so that under the guidance of the gods men may be inspired to search out and study the hidden meaning1 though they must not ask for any hint of the truth from others1 but must acquire their knowledge from what is said in the myth itself47#ahi7 ,for instance ,i have heard many people say that ,dionysus was a mortal man because he was born of ,semele1 and that he became a god through his knowledge of theurgy and the ,mysteries1 and like our lord ,heracles for his royal virtue was translated to ,olympus by his father ,zeus4 8,nay1 my good sir10 said ,i1 8do you not perceive that the myth is obviously an allegory80 ,for in what sense do we regard the 8birth0 of ,heracles1 yes1 and of ,dionysus as well1 since in their case birth has superior and surpassing and distinctive elements1 even though it still falls within the limits of human nature1 and up to a certain point resembles our own8 ,heracles for instance is said to have been a child1 even as we are2 his divine body grew gradually2 we are informed that he was instructed by teachers27#aij7 they say that he carried on wars and defeated all his opponents1 but for all that his body had to endure weariness4 ,and in fact all this did in his case occur1 but on a scale greater than human4 ,for instance1 while still in swaddling clothes he strangled the serpents and then opposed himself to the very elements of nature1 the extremes of heat and cold and things the most difficult and hardest to contend with1 ,i mean lack of food and loneliness27#aia7 and then there is his journey over the sea itself in a golden cup17#aib7 though1 by the gods1 ,i do not think it was really a cup1 but my belief is that he himself walked on the sea as though it were dry land47#aic7 ,for what was impossible to ,heracles8 ,which was there of the socalled elements that did not obey his divine and most pure body since they were subdued to the creative and perfecting force of his stainless and pure intelligence8 ,for him did mighty ,zeus1 with the aid of ,athene goddess of ,forethought1 beget to be the saviour of the world1 and appointed as his guardian this goddess whom he had brought forth whole from the whole of himself2 and later on he called him to his side through the flame of a thunderbolt1 thus bidding his son to come to him by the divine signal of the ethereal rays of light4 ,now when we meditate on this1 may ,heracles be gracious to you and to me67 1 1 ,b 2 1 1 1 1 7#aid7 4 1 1 1 ,c 1 1 1 1 4 1 ,d 4 1 1 2 1 2 1 7,as for the commonly received legend about the birth of ,dionysus1 which was in fact no birth but a divine manifestation1 in what respect was it like the birth of men8 ,while he was still in his mother's womb she1 as the story goes1 was beguiled by jealous ,hera to entreat her lover to visit her as he was wont to visit his spouse4 ,and then her frail body could not endure the thunders of ,zeus and began to be consumed by the lightning4 ,but when everything there was being devoured by flames1 ,zeus bade ,hermes snatch ,dionysus forth1 and he cut open his own thigh and sewed the babe therein47#aie7 ,then in due course when the time was ripe for the child's birth1 ,zeus in the pangs of travail came to the nymphs1 and they by their song over the thigh 8,undo the stitching07#aif7 brought to light for us the dithyramb4 ,whereupon the god was driven mad by ,hera1 but the ,mother of the ,gods healed him of his sickness and he straightway became a god4 ,and he had for followers not1 like ,heracles1 ,lichas for instance or ,iolaus or ,telamon or ,hylas or ,abderos1 but ,satyrs1 ,bacchanals1 ,pans and a whole host of lesser divinities4 ,do you perceive how much of human there is in this generation through the fire of a thunderbolt1 that his delivery is even more human1 and that his deeds1 even more than these two that we have mentioned1 resemble those of human beings8 ,now why do we not set aside all this nonsense and recognise herein first the fact that ,semele was wise in sacred things8 ,for she was the daughter of ,phoenician ,cadmus1 and the god himself bears witness to the wisdom of the ,phoenicians7#aig7 when he says7 78,the ,phoenicians too have learned many of the roads travelled by the blessed gods407#aih77 4 #bba 1 1 4 7#aii7 ,b 1 1 1 7#bjj7 1 1 1 1 1 1 ,c 4 7,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 god1 and that she foretold it1 and then that1 sooner than was fitting1 she gave the signal for certain of the mystic rites connected with his worship1 because she had not the patience to wait for the appointed time1 and thus she was consumed by the fire that fell upon her4 ,but when it was the will of ,zeus to bestow on all mankind in common a new order of things1 and to make them pass from the nomadic to a more civilised mode of life1 ,dionysus came from ,india and revealed himself as very god made visible1 visiting the cities of men and leading with him a great host of beings in some sort divine2 and everywhere he bestowed on all men in common as the symbol of his manifestation the plant of 8the gentle vine02 and since their lives were made more gentle by it the ,greeks as ,i think gave it that name27#bja7 and they called ,semele the mother of ,dionysus because of the prediction that she had made1 but also because the god honoured her as having been the first prophetess of his advent while it was yet to be47 1 1 1 1 7#bjb7 44444 1 17#bjc7 1 ,d 1 4 7,now since this is the historical truth of these events if they are accurately considered and examined1 those who sought to discover what sort of god ,dionysus is worked into a myth the truth which is as ,i said1 and expressed in an allegory both the essential nature of the god and his conception in his father ,zeus among the intelligible gods1 and further his birth independently of generation in this our world47#bjd7 444 in the whole universe1 and in their proper order all those other facts which are well worth studying but too difficult for me at any rate to describe2 partly perhaps because ,i am still ignorant of the precise truth about them17#bje7 but perhaps also because ,i am unwilling to exhibit as in a theatre this god who is at once hidden and manifest1 and that1 too1 to ears that have not sought after truth and to minds disposed to anything rather than the study of philosophy47 1 1 #bbb 7#bjf7 1 1 4 7#bjg7 7#bjh7 1 1 ,b 1 1 1 1 1 4 1 1 1 ,c 1 4 4 7,however let ,dionysus himself decide about these things1 though ,i do indeed implore him to inspire my mind and yours with his own sacred frenzy for the true knowledge of the gods1 so that we may not by remaining too long uninspired by him have to suffer the fate of ,pentheus1 perhaps even while we are alive1 but most certainly after death has freed us from the body4 ,for he in whom the abundance of life has not been perfected by the essential nature of ,dionysus1 uniform and wholly indivisible as it is in the divisible world and preexisting whole and unmixed in all things1 he ,i say who has not been perfected by means of the ,bacchic and divine frenzy for the god1 runs the risk that his life may flow into too many channels1 and as it flows be torn to shreds1 and hence come to naught4 ,but when ,i say 8flow0 or 8torn to shreds0 no one must consider the bare meaning of the words and suppose that ,i mean a mere trickle of water or a thread of linen1 but he must understand these words in another sense1 that used by ,plato1 ,plotinus1 ,porphyry and the inspired ,iamblichus4 ,one who does not interpret them thus will laugh at them no doubt1 but let me assure him that it will be a ,sardonic laugh17#bji7 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 world1 ,roman and barbarian put together1 yea1 ,i swear it by my lord ,helios4 ,but again some god or other and no choice of my own has made me rave with this ,bacchic frenzy47 1 1 4 1 1 ,d 1 4 7,to go back then to what led me to say all this4 ,whenever myths on sacred subjects are incongruous in thought1 by that very fact they cry aloud1 as it were1 and summon us not to believe them literally but to study and track down their hidden meaning4 ,and in such myths the incongruous element is even more valuable than the serious and straightforward1 the more so that when the latter is used there is risk of our regarding the gods as exceedingly great and noble and good certainly1 but still as human beings1 whereas when the meaning is expressed incongruous there is some hope that men will neglect the more obvious sense of the words1 and that pure intelligence may rise to the comprehension of the distinctive nature of the gods that transcends all existing things47 #bbc 1 4 7#baj7 1 1 4 ,b 1 1 1 1 1 2 1 1 2 2 1 ,c 1 2 1 1 2 2 2 1 ,d 1 1 2 1 1 1 2 1 1 4 #bbd 2 1 7#baa7 4 4 1 ,b 4 1 1 7#bab7 4 1 4 1 1 ,c 1 1 4 1 1 4 1 ,d 2 1 1 1 1 1 1 4 1 2 2 1 1 #bbe 7#bac7 2 1 1 4 7,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 language1 while as regards the thought the narrative may be expounded in a style that has stranger qualities4 ,but one who is inventing tales for the purpose of reforming morals and inserts myths therein1 does so not for men but for those who are children whether in years or intelligence1 and who on all accounts stand in need of such tales4 ,if1 however1 you took us for children1 me1 for instance1 or ,anatolius here1 and you may reckon with us ,memmorius also and ,sallust and add if you please all the others in due order1 then you need a voyage to ,anticyra47#bad7 ,for why should one pretend to be polite8 ,tell me1 ,i ask1 in the name of the gods1 and of myth itself1 or rather in the name of ,helios the ,king of all the universe1 what have you ever accomplished1 great or small8 ,when did you ever champion one who was resisting oppression and had right on his side8 ,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 friends8 ,what youth will ever give you the credit for his temperance1 and say that you have made him show himself sober instead of dissolute1 and beautiful not merely in body but far more in soul8 ,what strenuous discipline have you ever embraced8 ,what have you ever done to make you worthy of the staff of ,diogenes or still more1 by ,zeus1 of his freedom of speech8 ,do you really think it so great an achievement to carry a staff and let your hair grow1 and haunt cities and camps uttering calumnies against the noblest men1 and flattering the vilest8 ,tell me in the name of ,zeus and of this audience now present1 who are disgusted with philosophy because of men of your sort1 why was it that you visited the late ,emperor ,constantius in ,italy but could not travel as far as ,gaul8 ,and yet if you had come to me you would at any rate have associated with one who was better able to comprehend your language4 ,what do you gain by travelling about in all directions and wearing out the very mules you ride8 ,yes1 and ,i hear that you wear out the mule drivers as well1 and that they dread the sight of you ,cynics even more than of soldiers4 ,for ,i am told that some of you belabour them more cruelly with your staffs than do the soldiers with their swords1 so that they are naturally more afraid of you4 ,long ago ,i gave you a nickname and now ,i think ,i will write it down4 ,it is 8monks107#bae7 a name applied to certain persons by the impious ,galilaeans4 ,they are for the most part men who by making small sacrifices gain much or rather everything from all sources1 and in addition secure honour1 crowds of attendants and flattery4 ,something like that is your method1 except perhaps for uttering divine revelations3 but this is not your custom1 though it is ours2 for we are wiser than those insensate men4 ,and perhaps too there is this difference that you have no excuse for levying tribute on specious pretexts as they do2 which they call 8alms10 whatever that may mean4 ,but in all other respects your habits and theirs are very much alike4 ,like them you have abandoned your country1 you wander about all over the world1 and you gave more trouble than they did at my headquarters1 and were more insolent4 ,for they were at any rate invited to come1 but you we tried to drive away4 ,and what good have you1 or rather1 what have the rest of us derived from all this8 ,first arrived ,asclepiades1 then ,serenianus1 then ,chytron1 then a tall boy with yellow hair--,i don't know his name--then you1 and with you all twice as many more4 ,and now1 my good sirs1 what good has come from your journey8 ,what city or individual has had any experience of your alleged freedom of speech8 ,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 you8 ,and when you had arrived1 did you not behave even more foolishly and ignorantly and insanely in flattering and barking at me in the same breath1 and offering me your books1 and moreover imploring that they should be taken to me8 ,i do not believe that any one of you ever visited a philosopher's school as diligently as you did my secretary3 in fact the entrance to the ,palace stood for you in place of the ,academy and the ,lyceum and the ,portico47 2 1 1 2 2 ,b 1 1 1 1 ,c 1 1 1 4 1 1 7#baf7 4 1 2 1 ,d 1 7#bag7 1 4 7,have done with all this nonsense6 ,at any rate lay it aside now if not before1 when you can get no advantage from your long hair and your staff4 ,shall ,i tell you how you have caused philosophy to be lightly esteemed8 ,it is because the most ignorant of the rhetoricians1 those whose tongues not ,king ,hermes himself could purify1 and who could not be made wise by ,athene herself with the aid of ,hermes1 having picked up their knowledge from their industry in frequenting public places1--for they do not know the truth of the current proverb1 8,grape ripens near grape07#bah7--then all rush into ,cynicism4 ,they adopt the staff1 the cloak1 the long hair1 the ignorance that goes with these1 the impudence1 the insolence1 and in a word everything of the sort4 ,they say that they are travelling the short and ready road to virtue47#bai7 ,i would that you were going by the longer6 ,for you would more easily arrive by that road than by this of yours4 ,are you not aware that short cuts usually involve one in great difficulties8 ,for just as is the case with the public roads1 a traveller who is able to take a short cut will more easily than other men go all the way round1 whereas it does not at all follow that he who went round could always go the short cut1 so too in philosophy the end and the beginning are one1 namely1 to know oneself and to become like the gods4 ,that is to say1 the first principle is selfknowledge1 and the end of conduct is the resemblance to the higher powers47 1 1 4 1 1 #bbf 4 1 4 1 1 7#bbj7 ,b 1 7,therefore he who desires to be a ,cynic despises all the usages and opinions of men1 and turns his mind first of all to himself and the god4 ,for him gold is not gold or sand sand1 if one enquire into their value with a view to exchanging them1 and leave it to him to rate them at their proper worth3 for he knows that both of them are but earth4 ,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 mankind4 ,he will judge of the baseness or nobility of an action1 not by the applause or blame of men but by its intrinsic nature4 ,he avoids any excess in food1 and renounces the pleasures of love4 ,when he is forced to obey the needs of the body he is not the slave of opinion1 nor does he wait for a cook and sauces and a savoury smell1 nor does he ever look about for ,phryne or ,lais or ,soand so's wife or young daughter or servingmaid4 ,but as far as possible he satisfies his body's needs with whatever comes to hand1 and by thrusting aside all hindrances derived from the body he contemplates from above1 from the peaks of ,olympus1 other men who are7 1 78,wandering in darkness in the meadow of ,ate107#bba77 4 4 ,c 1 1 1 1 1 4 7and 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 about4 ,now the true short cut to philosophy is this4 ,a man must completely come out of himself and recognise that he is divine1 and not only keep his mind untiringly and steadfastly fixed on divine and stainless and pure thoughts1 but he must also utterly despise his body1 and think it1 in the words of ,heracleitus1 8more worthless than dirt407#bbb7 ,and by the easiest means he must satisfy his body's needs so long as the god commands him to use it as an instrument47 47#bbc7 4 1 ,d 1 1 1 1 1 1 1 4 7#bbd7 1 #bbg 1 4 1 1 4 1 1 4 ,b 1 1 4 2 4 7,so much for that1 as the saying is47#bbe7 ,now to go back to the point at which ,i digressed47#bbf7 ,since1 as ,i was saying1 myths ought to be addressed either to those who though grown men are children in intelligence1 or to those who in actual years are mere children1 we must take pains to utter in them no word that is offensive to gods or men or anything impious1 as was done recently4 ,and moreover we must in all cases apply careful tests to see whether the myth is plausible1 closely related to the matter discussed and whether what is invented is really a myth4 ,now what you composed lately is not your own myth though you boasted that it was4 ,nay1 your myth was an old one and you did but adapt it to fresh circumstances1 as ,i believe people are in the habit of doing who use tropes and figures of thought4 ,the poet of ,paros7#bbg7 for instance is much given to this style4 ,it seems then that you did not even invent your myth1 my very clever friend1 and that yours was an idle boast4 ,though in fact the thing is done by any nurse with an inventive turn4 ,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 exists4 ,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 read4 ,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 up4 ,you ought to have invented something of that sort4 ,in ,heaven's name was it too hard for you to relate some little myth of the kind8 ,you will force me too to become a myth maker47 ,c 1 1 1 1 4 1 17#bbh7 7#bbi7 4 ,d 1 1 1 4 1 1 1 1 #bbh 1 4 4 4 4 ,b 4 1 1 4 1 1 1 ,c 1 4 1 1 1 4 7,a certain rich man7#bcj7 had numerous flocks of sheep and herds of cattle and 8ranging flocks of goats07#bca7 and many times ten thousand mares 8grazed his marshmeadows407#bcb7 ,many shepherds too he had1 both slaves and hired freedmen1 neatherds and goatherds and grooms for his horses1 and many estates withal4 ,now much of all this his father had bequeathed to him1 but he had himself acquired many times more1 being eager to enrich himself whether justly or unjustly2 for little did he care for gods4 ,several wives he had1 and sons and daughters by them1 among whom he divided his wealth before he died4 ,but he did not teach them how to manage it1 or how to acquire more if it should fail1 or how to preserve what they had4 ,for in his ignorance he thought that their mere numbers would suffice1 nor had he himself any real knowledge of that sort of art1 since he had not acquired his wealth on any rational principle but rather by use and wont1 like quack doctors who try to cure their patients by relying on their experience only1 so that many diseases escape them altogether47#bcc7 ,accordingly since he thought that a number of sons would suffice to preserve his wealth1 he took no thought how to make them virtuous4 ,but this very thing proved to be the beginning of their iniquitous behaviour to one another4 ,for every one of them desired to be as wealthy as his father and to possess the whole for himself alone1 and so attacked the brother that was his neighbour4 ,now for a time they continued to behave thus4 ,and their relatives also shared in the folly and ignorance of those sons1 since they themselves had had no better education4 ,then ensued a general slaughter1 and heaven brought the tragic curse7#bcd7 to fulfilment4 ,for 8by the edge of the sword they divided their patrimony0 and everything was thrown into confusion4 ,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 worshippers1 but not least by his own ancestors4 ,and besides demolishing the temples they erected sepulchres7#bce7 both on new sites and on the old sites of the temples1 as though impelled by fate or by an unconscious presentiment that they would ere long need many such sepulchres1 seeing that they so neglected the gods47 1 ,d 1 1 1 1 7#bcf7 2 1 #bbi 1 1 2 1 1 1 4 4 1 1 4 1 1 1 4 1 ,b 1 4 1 1 1 1 1 2 1 1 1 4 47#bcg7 1 1 4 1 ,c 4 7,now when all was in confusion1 and many marriages that were no marriages7#bch7 were being concluded1 and the laws of god and man alike had been profaned1 ,zeus was moved with compassion and addressing himself to ,helios he said3 8,o my son1 divine offspring more ancient than heaven and earth1 art thou still minded to resent the insolence of that arrogant and audacious mortal1 who by forsaking thee brought so many calamities on himself and his race8 ,thinkest thou that1 though thou dost not show thine anger and resentment against him nor whet thine arrows against his children1 thou art any less the author of his destruction in that thou dost abandon his house to desolation8 ,nay10 said ,zeus1 8let us summon the ,fates and enquire whether any assistance may be given the man40 ,forthwith the ,fates obeyed the call of ,zeus4 ,but ,helios who was as though absorbed in thought and inward debate yet gave constant heed and fixed his eyes on ,zeus4 ,then spoke the eldest of the ,fates3 8,o our father1 ,piety and ,justice both restrain us4 ,therefore it is thine to prevail on them also1 since thou hast ordered us to be subservient to them40 ,and ,zeus made answer1 8,truly they are my daughters1 and it is meet that ,i question them4 ,what then have ye to say1 ye venerable goddesses80 8,nay1 father10 they replied1 8that is as thou thyself dost ordain4 ,but be careful lest this wicked zeal for impious deeds prevail universally among men40 8,i will myself look to both these matters10 ,zeus replied4 ,then the ,fates approached and spun all as their father willed47 1 1 1 1 4 7#bci7 1 4 ,d 1 1 4 4 1 1 1 7,next ,zeus thus addressed ,helios3 8,thou seest yonder thine own child407#bdj7 7,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 heirs47 8,this child10 said ,zeus1 8is thine own offspring4 ,swear then by my sceptre and thine that thou wilt care especially for him and cure him of this malady4 ,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 quenched1 unless thou clothe thyself with might47#bda7 ,take care of him therefore and rear him4 ,for ,i and the ,fates yield thee this task40 ,when ,king ,helios heard this he was glad and took pleasure in the babe1 since he perceived that in him a small spark of himself was still preserved4 ,and from that time he reared the child whom he had withdrawn7 #bcj 4 78from the blood and noise of war and the slaughter of men407#bdb7 7 1 4 7,and father ,zeus bade ,athene also1 the ,motherless ,maiden1 share with ,helios the task of bringing up the child4 ,and when1 thus reared1 he had become a youth7 1 1 78,with the first down on his chin1 when youth has all its charms107#bdc77 4 1 4 ,b 1 4 1 1 ,c 4 1 1 1 7#bdd7 1 4 17#bde7 4 ,d 1 1 4 1 1 1 4 1 1 #bca 1 1 4 4 1 1 1 1 1 4 4 1 4 ,b 4 7he learned numerous disasters that had befallen his kinsmen and his cousins1 and had all but hurled himself into ,tartarus1 so confounded was he by the extent of those calamities4 ,then ,helios of his grace1 aided ,athene1 ,goddess of ,forethought1 threw him into a slumber or trance1 and so diverted him from that purpose4 ,then when he had waked from this he went away into the desert4 ,and there he found a stone and rested for a while thereon1 debating within himself how he should escape evils so many and so vast4 ,for all things now appeared grievous to him and for the moment there was no hope anywhere4 ,then ,hermes1 who had an affinity for him17#bdf7 appeared to him in the guise of a youth of his own age1 and greeting him kindly said1 8,follow me1 and ,i will guide thee by an easier and smoother road as soon as thou hast surmounted this winding and rugged place where thou seest all men stumbling and obliged to go back again40 ,then the youth set out with great circumspection1 carrying a sword and shield and spear1 though as yet his head was bare4 ,thus relying on ,hermes he went forward by a road smooth1 untrodden and very bright1 and overhung with fruits and many lovely flowers such as the gods love1 and with trees also1 ivy and laurel and myrtle4 ,now when ,hermes had brought him to the foot of a great and lofty mountain1 he said1 8,on the summit of this mountain dwells the father of all the gods4 ,be careful then--for herein lies the greatest risk of all7#bdg7--to worship him with the utmost piety and ask of him whatever thou wilt4 ,thou wilt choose1 my child1 only what is best40 ,so saying ,hermes once more became invisible1 though the youth was fain to learn from him what he ought to ask from the father of the gods4 ,but when he saw that he was no longer at his side he said1 8,the advice though incomplete is good nevertheless4 ,therefore let me by the grace of fortune ask for what is best1 though ,i do not as yet see clearly the father of the gods4 ,father ,zeus--or whatever name thou dost please that men should call thee by17#bdh7--show me the way that leads upwards to thee4 ,for fairer still methinks the region where thou art1 if ,i may judge of the beauty of thy abode from the splendour of the place whence ,i have come hither407 4 4 1 1 1 1 ,c 4 7#bdi7 4 1 4 1 1 1 1 2 1 1 1 4 1 1 ,d 4 1 1 1 4 1 1 1 4 1 1 4 #bcb 4 1 1 1 1 1 1 2 1 1 4 2 2 4 ,b 2 2 1 1 1 7#bej7 1 1 4 4 ,c 4 4 1 1 1 1 --2 4 1 1 1 7,when he had uttered this prayer a sort of slumber or ecstasy came over him4 ,then ,zeus showed him ,helios himself4 ,awestruck by that vision the youth exclaimed1 8,for this and for all thy other favours ,i will dedicate myself to thee1 ,o ,father of the ,gods60 ,then he cast his arms about the knees of ,helios and would not let go his hold but kept entreating him to save him4 ,but ,helios called ,athene and bade her first enquire of him what arms he had brought with him4 ,and when she saw his shield and sword and spear1 she said1 8,but where1 my child1 is thy aegis7#bea7 and thy helmet80 8,even these that ,i have10 he replied1 8,i procured with difficulty4 ,for in the house of my kinsfolk there was none to aid one so despised40 8,learn therefore10 said mighty ,helios1 8that thou must without fail return thither40 ,thereupon he entreated him not to send him to earth again but to detain him there1 since he would never be able to mount upwards a second time but would be overwhelmed by the ills of earth4 ,but as he wept and implored ,helios replied1 8,nay1 thou art young and not yet initiated4 ,return therefore to thine own people that thou mayst be initiated and thereafter dwell on earth in safety4 ,for return thou must1 and and cleanse away all impiety and invoke me to aid thee1 and ,athene and the other gods40 ,when ,helios had said this the youth remained silent4 ,then mighty ,helios led him to a high peak whose upper region was filled with light but the lower with the thickest mist imaginable1 through which1 as through water1 the light of the rays of ,king ,helios penetrated but faintly4 8,thou seest10 said ,helios1 8thy cousin the heir807#beb7 8,i see him10 the youth replied4 8,again1 dost thou see yonder herdsmen and shepherds80 ,the youth answered that he did4 8,then what thinkest thou of the heir's disposition8 ,and what of his shepherds and herdsmen80 8,he seems to me10 replied the youth1 8to be for the most part asleep1 sunk in forgetfulness and devoted to pleasure2 and of his shepherds a few are honest1 but most are vicious and brutal4 ,for they devour or sell his sheep1 and doubly injure their master1 in that they not only ruin his flocks but besides that they make great gain and return him but little thereof1 while they declare with loud complaint that they are defrauded of their wages4 ,and yet it were better that they should demand and obtain their full pay than that they should destroy the flock40 8,now what if ,i and ,athene here10 said ,helios1 8obeying the command of ,zeus1 should appoint thee to govern all these1 in place of the heir80 ,then the youth clung to him again and earnestly entreated that he might remain there4 8,do not be obstinate in disobedience10 said ,helios17 1 4 78lest perchance ,i hate thee beyond measure1 even as ,i have loved thee407#bec77 1 1 1 1 1 1 1 4 ,d 4 4 1 1 1 1 4 1 1 1 4 #bcc 1 7#bed7 2 4 1 4 1 17#bee7 1 ,b 1 4 1 1 1 1 4 2 7,then said the youth1 8,do thou1 ,o most mighty ,helios1 and thou1 ,athene1--and thee too1 ,father ,zeus1 do ,i call to witness1--dispose of me as ye will40 ,then ,hermes suddenly appeared once more1 and inspired him with greater courage4 ,for now he thought that he had found a guide for the journey back1 and for his sojourn on earth4 ,then said ,athene1 8,attend1 good youth1 that art born of myself and of this god1 thy noble sire6 ,the most virtuous of the shepherds do not please this heir1 for flatterers and profligates have made him their slave and tool4 ,thus it is that he is not beloved by the good1 and is most deeply wronged by those who are supposed to love him4 ,be careful then when thou returnest that he make thee not his flatterer rather than his friend4 ,this second warning also do thou heed1 my son4 ,yonder man slumbers1 and hence he is often deceived1 but do thou be sober and vigilant17#bef7 lest the flatterer assume the frankness of a friend and so deceive thee2 which is as though a smith covered with smoke and cinders should come wearing a white garment and with his face painted white1 and thus induce thee to give him one of thy daughters in marriage47#beg7 ,my third warning to thee is this3 do thou very zealously keep watch over thyself1 and reverence us in the first place1 and among men only him who resembles us1 and no one besides4 ,thou seest how false shame and excessive timidity have injured this foolish man407 4 ,c 1 1 1 1 4 1 2 ,d 4 4 1 1 4 1 1 #bcd 7#beh7 4 17#bei7 1 1 1 1 1 1 4 ,b 4 1 1 1 1 7#bfj7 4 1 1 4 ,c 4 4 1 1 4 7,then mighty ,helios took up the tale and said1 8,when thou hast chosen thy friends treat them as friends and do not regard them as thy servants and attendants1 but let thy conduct towards them be generous1 candid1 and honourable3 say not one thing about them while thou thinkest another4 ,thou seest that it was treachery to his friends that destroyed this heir4 ,love thy subjects even as we love thee4 ,prefer our worship to all other blessings4 ,for we are thy benefactors and friends and preservers40 ,at these words the youth became calm and showed plainly that he was already obedient in all things to the gods4 8,come10 said ,helios1 8now depart with good hope4 ,for everywhere we shall be with thee1 even ,i and ,athene and ,hermes here1 and with us all the gods that are on ,olympus or in the air or on earth and the whole race of gods everywhere1 so long as thou art pious towards us and loyal to thy friends1 and humane towards thy subjects1 ruling them and guiding them to what is best4 ,but never yield to thy own passions or become the slave of theirs4 ,keep the armour that thou hast brought hither1 and depart1 but first receive from me this torch so that even on earth a great light may shine for thee and that thou mayst not long for the things of earth4 ,and from fair ,athene here receive an aegis and helmet4 ,for as thou seest she has many1 and she gives them to whom she will4 ,and ,hermes too will give thee a golden wand4 ,go then thus adorned in full armour over sea and land1 steadfastly obeying our laws1 and let no man or woman or kinsman or foreigner persuade thee to neglect our commands4 ,for while thou dost abide by them thou wilt be loved and honoured by us and respected by our good servants and formidable to the wicked and impious4 ,know that a mortal frame was given to thee that thou mightest discharge these duties4 ,for we desire1 out of respect for thy ancestor to cleanse the house of thy forefathers4 ,remember therefore that thou hast an immortal soul that is our offspring1 and that if thou dost follow us thou shalt be a god and with us shalt behold our father407 4 1 1 ,d 1 17#bfa7 1 1 2 1 4 7#bfb7 1 2 1 #bce 1 2 1 1 1 1 1 1 ,b 4 4 1 1 4 1 1 ,c 1 1 1 1 4 7,now whether this be a fable or a true narrative ,i cannot say4 ,but in your composition1 whom do you mean by ,pan1 and whom by ,zeus unless you and ,i are they1 that is1 you are ,zeus and ,i am ,pan8 ,what an absurd counterfeit ,pan6 ,but you are still more absurd1 by ,asclepius1 and very far indeed from being ,zeus6 ,is not all this the utterance of a mouth that foams with morbid rather than inspired madness87#bfc7 ,do you not know that ,salmoneus7#bfd7 in his day was punished by the gods for just this1 for attempting1 though a mortal man1 to play the part of ,zeus8 ,then too there is the account in ,hesiod's poems of those who styled themselves by the names of the gods1 even of ,hera and of ,zeus1 but if you have not heard of it till this moment ,i can excuse you for that4 ,for you have not been well educated1 nor did fate bestow on you such a guide to the poets as ,i had--,i mean this philosopher7#bfe7 now present3 and later on ,i arrived at the threshold of philosophy to be initiated therein by the teaching of one7#bff7 whom ,i consider superior to all the men of my own time4 ,he used to teach me to practise virtue before all else1 and to regard the gods as my guides to all that is good4 ,now whether he accomplished anything of real profit he himself must determine1 or rather the ruling gods2 but at least he purged me of such infatuate folly and insolence as yours1 and tried to make me more temperate than ,i was by nature4 ,and though1 as you know1 ,i was armed7#bfg7 with great external advantages1 nevertheless ,i submitted myself to my preceptor and to his friends and compeers and the philosophers of his school1 and ,i was eager to be instructed by all whose praises ,i heard uttered by him1 and ,i read all the books that he approved47 1 1 1 1 ,d 1 1 1 4 1 1 1 4 --1 1 1-- 2 #bcf 1 1 1 1 1 1 1 4 ,b 2 1 1 2 1 1 1 ,c 7#bfh7 4 1 4 ,d 1 4 7,thus then ,i was initiated by those guides1 in the first place by a philosopher who trained me in the preparatory discipline1 and next by that most perfect philosopher who revealed to me the entrance to philosophy2 and though ,i achieved but little on account of the engrossing affairs that overwhelmed me from without1 still for all that ,i have had the benefit of right training1 and have not travelled by the short road as you say you have1 but have gone all the way round4 ,though indeed ,i call the gods to witness1 ,i believe that the road ,i took was really a shorter road to virtue than yours4 ,for ,i1 at any rate1 if ,i may say so without bad taste1 am standing at the entrance1 whereas you are a long way even from the entrance4 8,but as for virtue1 you and your brethren--107#bfi7 omit the ill sounding phrase and fill in the blank yourself6 ,or rather if you please1 bear with me when ,i 8put it mildly07#bgj7--8what part or lot have you in it80 ,you criticise everybody1 though you yourself do nothing to deserve praise2 your praises are in worse taste than those of the most ignorant rhetoricians4 ,they1 because they have nothing to say and cannot invent anything from the matter in hand1 are always dragging in ,delos and ,leto with her children1 and then 8swans singing their shrill song and the trees that echo them10 and 8dewy meadows full of soft1 deep grass10 and the 8scent of flowers10 and 8the season of spring10 and other figures of the same sort47#bga7 ,when did ,isocrates ever do this in his panegyrics8 ,or when did anyone of those ancient writers who were genuine votaries of the ,muses1 and not like the writers of today8 ,however1 ,i omit what ,i might add1 lest ,i should make them also my enemies1 and offend at once the most worthless ,cynics and the most worthless rhetoricians4 ,though indeed ,i have nothing but friendly feelings for the really virtuous ,cynics1 if indeed there be any such nowadays1 and also for all honest rhetoricians4 ,but though a vast number of illustrations of this sort flow into my mind--for anyone who desired to use them could certainly draw from an ample jar7#bgb7--;,i shall refrain because of the present pressure of business4 ,however ,i have still somewhat to add to my discourse1 like the balance of a debt1 and before ,i turn to other matters let me complete this treatise47 1 2 2 2 2 4 1 #bcg 1 1 4 1 1 1 4 1 1 ,b 1 1 4 1 1 1 4 ,c 1 4 1 1 4 7#bgc7 1 1 2 1 1 1 ,d 4 7#bgd7 1 1 7#bge7 1 1 47#bgf7 7,i ask you then what reverence for the names of the gods was shown by the ,pythagoreans and by ,plato8 ,what was ,aristotle's attitude in these matters8 ,is it not worth while to pay attention to this8 ,or surely no one will deny that he of ,samos7#bgg7 was reverent8 ,for he did not even allow the names of the gods to be used on a seal1 nor oaths to be rashly uttered in the names of the gods4 ,and if ,i should go on to say that he also travelled to ,egypt and visited ,persia1 and everywhere endeavoured to be admitted to the inner mysteries of the gods and everywhere to be initiated into every kind of rite1 ,i shall be saying what is familiar and obvious to most people1 though you may not have heard of it4 ,however1 listen to what ,plato says3 8,but for my part1 ,protarchus1 ,i feel a more than human awe1 indeed a fear beyond expression1 of the names of the gods4 ,now therefore ,i will address ,aphrodite by whatever name pleases her best2 though as for pleasure1 ,i know that it has many forms40 ,this is what he says in the ,philebus7#bgh7 and he says the same sort of thing again in the ,timaeus47#bgi7 ,for he says that we ought to believe directly and without proof what we are told1 ,i mean what the poets say about the gods4 ,and ,i have brought forward this passage for fear that ,socrates may furnish you with an excuse1--as ,i believe he does to many ,platonists because of his natural tendency to irony1--to slight the doctrine of ,plato4 ,for it is not ,socrates who is speaking here1 but ,timaeus1 who had not the least tendency to irony4 ,though for that matter it is not a sound principle to enquire who says a thing and to whom1 rather than the actual words4 ,but now will you allow me to cite next that allwise ,siren1 the living image of ,hermes the god of eloquence1 the man dear to ,apollo and the ,muses87#bhj7 ,well1 he declares that all who raise the question or seek to enquire at all whether gods exist ought not to be answered as though they were men but to be chastised as wild beasts4 ,and if you had read that introductory sentence which was inscribed over the entrance to his school1 like ,plato's1 you would most surely know that those who entered the ,lyceum were warned to be reverent to the gods1 to be initiated into all the mysteries1 to take part in the most sacred ceremonies1 and to be instructed in knowledge of every kind47 #bch 47#bha7 1 1 1 1 1 1 1 4 1 1 1 ,b 1 1 7#bhb7 2 4 1 1 1 1 1 4 1 7#bhc7 1 ,c 1 1 1 1 1 1 1 1 1 ,d 1 4 2 1 4 1 1 #bci 1 2 1 2 1 4 1 1 1 4 ,b 4 1 7#bhd7 1 1 7#bhe7 1 1 ,c 1 1 4 1 1 2 7,and do not try to frighten me by bringing forward ,diogenes as a sort of bogey4 ,he was never initiated1 they tell us1 and replied to some one who once advised him to be initiated3 8,it is absurd of you1 my young friend1 to think that any taxgatherer1 if only he be initiated1 can share in the rewards of the just in the next world1 while ,agesilaus and ,epameinondas are doomed to lie in the mire407#bhf7 ,now this1 my young friend1 is a very hard saying and1 ,i am persuaded1 calls for more profound discussion4 ,may the goddesses themselves grant us understanding thereof6 ,though indeed ,i think that has already been bestowed by them4 ,for it is evident that ,diogenes was not impious1 as you aver1 but resembled those philosophers whom ,i mentioned a moment ago4 ,for having regard to the circumstances in which his lot was cast1 and next paying heed to the commands of the ,pythian god1 and knowing that the candidate for initiation must first be registered as an ,athenian citizen1 and if he be not an ,athenian by birth must first become one by law1 it was this he avoided1 not initiation1 because he considered that he was a citizen of the world2 and moreover such was the greatness of his soul that he thought he ought to associate himself with the divine nature of all the gods who in common govern the whole universe1 and not only with those whose functions are limited to certain portions of it4 ,and out of reverence for the gods he did not transgress their laws1 though he trampled on all other opinions and tried to give a new stamp to the common currency4 ,and he did not return to that servitude from which he had joyfully been released4 ,what servitude do ,i mean8 ,i mean that he would not enslave himself to the laws of a single city and submit himself to all that must needs befall one who had become an ,athenian citizen4 ,for is it likely that a man who in order to honour the gods journeyed to ,olympia1 and like ,socrates embraced philosophy in obedience to the ,pythian oracle1--for he says himself that at home and in private he received the commands of that oracle and hence came his impulse to philosophy7#bhg7--;is it likely ,i say that such a man would not very gladly have entered the temples of the gods but for the fact that he was trying to avoid submitting himself to any set of laws and making himself the slave of any one constitution8 ,but why1 you will say1 did he not assign this reason1 but on the contrary a reason that detracted not a little from the dignity of the ,mysteries8 ,perhaps one might bring this same reproach against ,pythagoras as well1 but the reasoning would be incorrect4 ,for everything ought not to be told1 nay more1 even of those things that we are permitted to declare1 some1 it seems to me1 we ought to refrain from uttering to the vulgar crowd47#bhh7 ,however the explanation in this case is obvious4 ,for since he perceived that the man who exhorted him to be initiated neglected to regulate his own life aright1 though he prided himself on having been initiated1 ,diogenes wished at the same time to reform his morals and to teach him that the gods reserve their rewards without stint for those whose lives have earned them the right to be initiated1 even though they have not gone through the ceremony1 whereas the wicked gain nothing by penetrating within the sacred precincts4 ,for this is what the hierophant proclaims1 when he refuses the rite of initiation to him 8whose hands are not pure or who for any reason ought not67#bhi707 1 2 7,but where would this discourse end if you are still unconvinced by what ,i have said87 ,,oration ,,viii ,introduction to ,oration ,,viii ,the ,eighth ,oration is a 8speech of consolation0 7 71 a familiar type of ,sophistic composition4 ,in consequence of the attacks on ,sallust by sycophants at court1 and moreover jealous of his friendship with ,julian1 ,constantius ordered him to leave ,gaul4 ,in this discourse1 which was written before the open rupture with ,constantius1 ,julian alludes only once and respectfully to his cousin4 ,but ,asmus thinks he can detect in it a general resemblance to the ,thirteenth ,oration of ,dio ,chrysostom1 where ,dio tries to comfort himself for his banishment by the tyrant ,domitian1 and that ,sallust was expected to appreciate this and the veiled attack on ,constantius4 ,julian addresses the discourse to himself1 but it was no doubt sent to ,sallust4 ,after ,julian's accession ,sallust was made prefect in #cfb and consul in #cfc4 ,he was the author of a manifesto of ,neo,platonism1 the treatise ,on the ,gods and the ,world1 and to him was dedicated ,julian's ,fourth ,oration47#bij7 7,julian1 ,emperor7 #bdj 7,a ,consolation to ,himself ,upon ,the ,departure of the ,excellent ,sallust7 1 1 1 1 1 4 ,b 1 1 1 1 7#bia7 1 1 4 7#bib7 7#bic7 2 1 1 ,c 1 1 1 1 1 4 #bda 4 1 4 1 ,b 1 1 1 1 4 1 1 1 ,c 1 1 4 7,ah1 my beloved comrade1 unless ,i tell you all that ,i said to myself when ,i learned that you were compelled to journey far from my side1 ,i shall think ,i am deprived of some comfort2 or rather1 ,i shall consider that ,i have not even begun to procure some assuagement for my grief unless ,i have first shared it with you4 ,for we two have shared in many sorrows and also in many pleasant deeds and words1 in affairs private and public1 at home and in the field1 and therefore for the present troubles1 be they what they may1 we must needs discover some cure1 some remedy that both can share4 ,but who will imitate for us the lyre of ,orpheus1 who will echo for us the songs of the ,sirens or discover the drug nepenthe87#bid7 ,though that was perhaps some tale full of ,egyptian lore or such a tale as the poet himself invented1 when in what follows he wove in the story of the sorrows of the ,trojans1 and ,helen had learned it from the ,egyptians2 ,i do not mean a tale of all the woes that the ,greeks and ,trojans inflicted on one another1 but rather tales such as they must be that will dispel the griefs of men's souls and have power to restore cheerfulness and calm4 ,for pleasure and pain1 methinks1 are connected at their source7#bie7 and succeed each other in turn4 ,and philosophers assert that in all that befalls the wise man the very greatest trials afford him as much felicity as vexation2 and thus1 as they say1 does the bee extract sweet dew from the bitterest herb that grows on ,hymettus and works it into honey47#bif7 ,even so bodies that are naturally healthy and robust are nourished by any kind of food1 and food that often seems unwholesome for others1 far from injuring them1 makes them strong4 ,on the other hand1 the slightest causes usually inflict very serious injuries on persons who by nature or nurture1 or owing to their habits1 have an unsound constitution and are lifelong invalids4 ,just so with regard to the mind3 those who have so trained it that it is not altogether unhealthy but moderately sound1 though it do not indeed exhibit the vigour of ,antisthenes or ,socrates1 or the courage of ,callisthenes1 or the imperturbability of ,polemon1 but so that it can under the same conditions as theirs adopt the golden mean1 they1 ,i say1 will probably be able to remain cheerful in more trying conditions47 1 1 1 1 1 1 1 ,d 1 1 1 1 4 1 1 #bdb 1 1 1 1 4 1 1 ,b 1 4 1 4 1 1 7,for my part1 when ,i put myself to the proof to find out how ,i am and shall be affected by your departure1 ,i felt the same anguish as when at home ,i first left my preceptor47#big7 ,for everything flashed across my mind at once2 the labours that we shared and endured together2 our unfeigned and candid conversation2 our innocent and upright intercourse2 our co operation in all that was good2 our equallymatched and neverrepented zeal and eagerness in opposing evildoers4 ,how often we supported each other with one equal temper67#bih7 ,how alike were our ways6 ,how precious our friendship6 ,then too there came into my mind the words1 8,then was ,odysseus left alone407#bii7 ,for now ,i am indeed like him1 since the god has removed you1 like ,hector17#cjj7 beyond the range of the shafts which have so often been aimed at you by sycophants1 or rather at me1 since they desired to wound me through you2 for they thought that only thus should ,i be vulnerable if they should deprive me of the society of a faithful friend and devoted brotherinarms--one who never on any pretext failed to share the dangers that threatened me4 ,moreover the fact that you now have a smaller share than ,i in such labours and dangers does not1 ,i think1 make your grief less than mine2 but you feel all the more anxiety for me and any harm that may befall my person47#cja7 ,for even as ,i never set your interests second to mine1 so have ,i ever found you equally well disposed towards me4 ,i am therefore naturally much chagrined that to you who with regard to all others can say17 1 ,c 47#cjb7 78,i heed them not1 for my affairs are prosperous107#cjc7 ,i alone occasion sorrow and anxiety47 1 1 1 1 1 1 1 1 1 1 1 ,d 1 1 1 4 7,however this sorrow it seems we share equally1 though you grieve only on my account1 while ,i constantly feel the lack of your society and call to mind the friendship that we pledged to one another--that friendship which we ever cemented afresh1 based as it was1 first and foremost1 on virtue1 and secondly on the obligations which you continually conferred on me and ,i on you4 ,not by oaths or by any such ties did we ratify it1 like ,theseus and ,peirithous1 but by being of the same mind and purpose1 in that so far from forbearing to inflict injury on any citizen1 we never even debated any such thing with one another4 ,but whether anything useful was done or planned by us in common1 ,i will leave to others to say47 1 1 1 #bdc 1 1 1 1 4 1 4 ,b 1 2 1 1 7#cjd7 ,c 1 4 2 2 1 1 1 1 ,d 1 2 4 1 1 1 1 2 #bdd 4 2 1 1 2 1 1 ,b 1 1 1 7#cje7 1 2 1 ,c 1 1 4 7,now that it is natural for me to be grieved by the present event1 on being parted for ever so short a time--and ,god grant that it may be short6--from one who is not only my friend but my loyal fellowworker1 ,i think even ,socrates1 that great herald and teacher of virtue1 will agree2 so far at least as ,i may judge from the evidence on which we rely for our knowledge of him1 ,i mean the words of ,plato4 ,at my rate1 what he says is3 8,ever more difficult did it seem to me to govern a state rightly4 ,for neither is it possible to achieve anything without good friends and loyal fellowworkers1 nor is it very easy to obtain enough of these407#cjf7 ,and if ,plato thought this more difficult than digging a canal through ,mount ,athos17#cjg7 what must we expect to find it1 we who in wisdom and knowledge are more inferior to him than he was to ,god8 ,but it is not only when ,i think of the help in the administration that we gave one another in turn1 and which enabled us to bear more easily all that fate or our opponents brought to pass contrary to our purpose2 but also because ,i am destined soon to be bereft also of what has ever been my only solace and delight1 it is natural that ,i am and have been cut to the very heart47#cjh7 ,for in the future to what friend can ,i turn as loyal as yourself8 ,with whose guileless and pure frankness shall ,i now brace myself8 ,who now will give me prudent counsel1 reprove me with affection1 give me strength for good deeds without arrogance and conceit1 and use frankness after extracting the bitterness from the words1 like those who from medicines extract what is nauseating but leave in what is really beneficial87#cji7 ,these are the advantages that ,i reaped from your friendship6 ,and now that ,i have been deprived of all these all at once1 with what arguments shall ,i supply myself1 so that when ,i am in danger of flinging away my life out of regret for you and your counsels and loving kindness17#caj7 they may persuade me to be calm and to bear nobly whatever ,god has sent87#caa7 ,for in accordance with the will of ,god our mighty ,emperor has surely planned this as all else4 ,then what now must be my thoughts1 what spells must ,i find to persuade my soul to bear tranquilly the trouble with which it is now dismayed8 ,shall ,i imitate the discourses of ,zamolxis7#cab7--;,i mean those ,thracian spells which ,socrates brought to ,athens and declared that he must utter them over the fair ,charmides before he could cure him of his headache87#cac7 ,or must we leave these alone as being1 like large machinery in a small theatre1 too lofty for our purpose and suited to greater troubles2 and rather from the deeds of old whose fame we have heard told1 as the poet says17#cad7 shall we gather the fairest flowers as though from a variegated and manycoloured meadow1 and thus console ourselves with such narratives and add thereto some of the teachings of philosophy8 ,for just as1 for instance1 certain drugs are infused into things that have too sweet a taste1 and thus their cloying sweetness is tempered1 so when tales like these are seasoned by the maxims of philosophy1 we avoid seeming to drag in a tedious profusion of ancient history and a superfluous and uncalledfor flow of words47 2 2 2 78,what first1 what next1 what last shall ,i relate807#cae77 1 1 1 1 2 ,d 1 1 4 1 7#caf7 4 7#cag7 #bde 1 1 7,shall ,i tell how the famous ,scipio1 who loved ,laelius and was loved by him in return with equal yoke of friendship17#cah7 as the saying is1 not only took pleasure in his society1 but undertook no task without first consulting with him and obtaining his advice as to how he should proceed8 ,it was this1 ,i understand1 that furnished those who from envy slandered ,scipio with the saying that ,laelius was the real author of his enterprises1 and ,africanus merely the actor4 ,the same remark is made about ourselves1 and1 far from resenting this1 ,i rather rejoice at it4 ,for to accept another's good advice ,zeno held to be a sign of greater virtue than independently to decide oneself what one ought to do2 and so he altered the saying of ,hesiod2 for ,zeno says37 1 78,that man is best who follows good advice0 instead of 8decides all things for himself407#cai77 4 1 1 1 1 ,b 1 1 1 1 4 1 7#cbj7 1 4 7,not that the alteration is to my liking4 ,for ,i am convinced that what ,hesiod says is truer1 that ,pythagoras was wiser than either of them when he originated the proverb and gave to mankind the maxim1 8,friends have all things in common407#cba7 ,and by this he certainly did not mean money only1 but also a partnership in intelligence and wisdom4 ,so all that you suggested belongs just as much to me who adopted it1 and whenever ,i was the actor who carried out your plans you naturally have an equal share in the performance4 ,in fact1 to whichever of us the credit may seem to belong1 it belongs equally to the other1 and malicious persons will gain nothing from their gossip47 4 ,c 1 1 4 1 1 4 1 1 1 ,d 4 1 1 1 #bdf 4 1 1 4 7#cbb7 4 1 1 1 1 1 1 ,b 7#cbc7 4 7#cbd7 1 1 1 1 4 1 4 1 ,c 1 1 1 1 4 1 1 7#cbe71 ,d 1 1 1 1 #bdg 1 2 1 7,let me go back now to ,africanus and ,laelius4 ,when ,carthage had been destroyed7#cbf7 and all ,libya made subject to ,rome1 ,africanus sent ,laelius home and he embarked to carry the good news to their fatherland4 ,and ,scipio was grieved at the separation from his friend1 but he did not think his sorrow inconsolable4 ,laelius too was probably afflicted at having to embark alone1 but he did not regard it as an insupportable calamity4 ,cato also made a voyage and left his intimate friends at home1 and so did ,pythagoras and ,plato and ,democritus1 and they took with them no companion on their travels1 though they left behind them at home many whom they dearly loved4 ,pericles also set out on his campaign against ,samos without taking ,anaxagoras1 and he conquered ,euboea by following the latter's advice1 for he had been trained by his teaching3 but the philosopher himself he did not drag in his train as though he were part of the equipment needed for battle4 ,and yet in his case too we are told that much against his will the ,athenians separated him from the society of his teacher4 ,but wise man that he was1 he bore the folly of his fellow citizens with fortitude and mildness4 ,indeed he thought that he must of necessity bow to his country's will when1 as a mother might1 however unjustly1 she still resented their close friendship2 and he probably reasoned as follows4 7,you must take what ,i say next as the very words of ,pericles47#cbg77 8,the whole world is my city and fatherland1 and my friends are the gods and lesser divinities and all good men whoever and wherever they may be4 ,yet it is right to respect also the country where ,i was born1 since this is the divine law1 and to obey all her commands and not oppose them1 or as the proverb says kick against the pricks4 ,for inexorable1 as the saying goes1 is the yoke of necessity4 ,but we must not even complain or lament when her commands are harsher than usual1 but rather consider the matter as it actually is4 ,she now orders ,anaxagoras to leave me and ,i shall see no more my best friend1 on whose account the night was hateful to me because it did not allow me to see my friend1 but ,i was grateful to daylight and the sun because they allowed me to see him whom ,i loved best47#cbh7 ,but1 ,pericles1 if nature had given you eyes only as she has to wild beasts1 it would be natural enough for you to feel excessive grief4 ,but since she has breathed into you a soul1 and implanted in you intelligence by means of which you now behold in memory many past events1 though they are no longer before you3 and further since your reasoning power discovers many future events and reveals them as it were to the eyes of your mind2 and again your imagination sketches for you not only those present events which are going on under your eyes and allows you to judge and survey them1 but also reveals to you things at a distance and many thousand stades7#cbi7 removed more clearly than what is going on at your feet and before your eyes1 what need is there for such grief and resentment8 ,and to show that ,i have authority for what ,i say17 7#8,the mind sees and the mind hears1'7 1 1 1 7says the ,sicilian27#ccj7 and mind is a thing so acute and endowed with such amazing speed that when ,homer wishes to show us one of the gods employing incredible speed in travelling he says37 7#8,as when the mind of a man darts swiftly4'7#cca77 4 ,b 1 1 4 1 1 1 4 ,c 1 1 4 1 1 4 1 ,d 1 1 1 1 1 #bdh 1 7#ccb7 4 1 7#ccc7 4 ,b 1 1 1 1 4 7,so if you employ your mind you will easily from ,athens see one who is in ,ionia2 and from the country of the ,celts one who is in ,illyria or ,thrace2 and from ,thrace or ,illyria one who is in the country of the ,celts4 ,and moreover1 though plants if removed from their native soil when the weather and the season are unfavourable cannot be kept alive1 it is not so with men1 who can remove from one place to another without completely deteriorating or changing their character and deviating from the right principles that they had before adopted4 ,it is therefore unlikely that our affection will become blunted1 if indeed we do not love and cherish each other the more for the separation4 ,for #8wantonness attends on satiety1'7#ccd7 but love and longing on want4 ,so in this respect we shall be better off if our affection tends to increase1 and we shall keep one another firmly set in our minds like holy images4 ,and one moment ,i shall see ,anaxagoras1 and the next he will see me4 ,though nothing prevents our seeing one another at the same instant2 ,i do not mean our flesh and sinews and #8bodily outline and breasts in the likeness'7#cce7 of the bodily original--though perhaps there is no reason why these too should not become visible to our minds--but ,i mean our virtue1 our deeds and words1 our intercourse1 and those conversations which we so often held with one another1 when in perfect harmony we sang the praises of education and justice and mind that governs all things mortal and human3 when too we discussed the art of government1 and law1 and the different ways of being virtuous and the noblest pursuits1 everything in short that occurred to us when1 as occasion served1 we mentioned these subjects4 ,if we reflect on these things and nourish ourselves with these images1 we shall probably pay no heed to the #8visions of dreams in the night1'7#ccf7 nor will the senses corrupted by the alloy of the body exhibit to our minds empty and vain phantoms4 ,for we shall not employ the senses at all to assist and minister to us1 but our minds will have escaped from them and so will be exercised on the themes ,i have mentioned and aroused to comprehend and associate with things incorporeal4 ,for by the mind we commune even with ,god1 and by its aid we are enabled to see and to grasp things that escape the senses and are far apart in space1 or rather have no need of space3 that is to say1 all of us who have lived so as to deserve such a vision1 conceiving it in the mind and laying hold thereof407 1 ,c 1 1 1 ,d 1 4 4 4 2 2 2 #bdi 1 1 ,b 7#ccg7 4 1 1 1 ,c 4 1 7#cch7 1 ,d 1 47#cci7 7,ah1 but ,pericles1 inasmuch as he was a man of lofty soul and was bred as became a free man in a free city1 could solace himself with such sublime arguments1 whereas ,i1 born of such men as now are17#cdj7 must beguile and console myself with arguments more human2 and thus ,i assuage the excessive bitterness of my sorrow1 since ,i constantly endeavour to devise some comfort for the anxious and uneasy ideas which keep assailing me as they arise from this event1 like a charm against some wild beast that is gnawing into my very vitals7#cda7 and my soul4 ,and first and foremost of the hardships that ,i shall have to face is this1 that now ,i shall be bereft of our guileless intercourse and unreserved conversation4 ,for ,i have no one now to whom ,i can talk with anything like the same confidence4 ,what1 you say1 cannot ,i easily converse with myself8 ,nay1 will not some one rob me even of my thoughts1 and besides compel me to think differently1 and to admire what ,i prefer not to admire8 ,or does this robbery amount to a prodigy unimaginable1 like writing on water or boiling a stone17#cdb7 or tracing the track of the flight of birds on the wing8 ,well then since no one can deprive us of our thoughts1 we shall surely commune with ourselves in some fashion1 and perhaps ,god will suggest some alleviation4 ,for it is not likely that he who entrusts himself to ,god will be utterly neglected and left wholly desolate4 ,but over him ,god stretches his hand17#cdc7 endues him with strength1 inspires him with courage1 and puts into his mind what he must do4 ,we know too how a divine voice accompanied ,socrates and prevented him from doing what he ought not4 ,and ,homer also says of ,achilles1 8,she put the thought in his mind107#cdd7 implying that it is ,god who suggests our thoughts when the mind turns inwards and first communes with itself1 and then with ,god alone by itself1 hindered by nothing external4 ,for the mind needs no ears to learn with1 still less does ,god need a voice to teach us our duty3 but apart from all senseperception1 communion with ,god is vouchsafed to the mind4 ,how and in what manner ,i have not now leisure to inquire1 but that this does happen is evident1 and there are sure witnesses thereof--men not obscure or only fit to be classed with the ,megarians17#cde7--;but such as have borne the palm for wisdom47 1 4 1 1 1 4 #bej 2 1 7#cdf7 1 4 1 1 1 1 ,b 1 1 1 1 1 1 4 1 ,c 1 2 7,it follows therefore that since we may expect that ,god will be present with us in all our doings1 and that we shall again renew our intercourse1 our grief must lose its sharpest sting4 ,for indeed in the case of ,odysseus7#cdg7 too1 who was imprisoned on the island for all those seven years and then bewailed his lot1 ,i applaud him for his fortitude on other occasions1 but ,i do not approve those lamentations4 ,for of what avail was it for him to gaze on the fishy sea and shed tears87#cdh7 ,never to abandon hope and despair of one's fate1 but to play the hero in the extremes of toil and danger1 does indeed seem to me more than can be expected of any human being4 ,but it is not right to praise and not to imitate the ,homeric heroes1 or to think that whereas ,god was ever ready to assist them he will disregard the men of our day1 if he sees that they are striving to attain that very virtue for which he favoured those others4 ,for it was not physical beauty that he favoured1 since in that case ,nireus7#cdi7 would have been more approved2 nor strength1 for the ,lastrygons7#cej7 and the ,cyclops were infinitely stronger than ,odysseus2 nor riches1 for had that been so ,troy would never have been sacked4 ,but why should ,i myself labour to discover the reason why the poet says that ,odysseus was beloved by the gods1 when we can hear it from himself8 ,it was7 4 78,because thou art so wary1 so ready of wit1 so prudent407#cea77 1 1 1 4 7,it is therefore evident that if we have these qualities in addition1 ,god on ,his side will not fail us1 but in the words of the oracle once given of old to the ,lacedaemonians1 8,invoked or not invoked1 ,god will be present with us407#ceb77 ,d 1 1 4 1 1 4 1 1 #bea 1 1 1 1 7,now that ,i have consoled myself with these arguments ,i will go back to that other consideration which1 though it seems trivial1 nevertheless is generally esteemed to be not ignoble4 ,even ,alexander1 we are told1 felt a need for ,homer1 not1 of course1 to be his companion1 but to be his herald1 as he was for ,achilles and ,patroclus and the two ,ajaxes and ,antilochus4 ,but ,alexander1 ever despising what he had and longing for what he had not1 could never be content with his contemporaries or be satisfied with the gifts that had been granted to him4 ,and even if ,homer had fallen to his lot he would probably have coveted the lyre of ,apollo on which the god played at the nuptials of ,peleus27#cec7 and he would not have regarded it as an invention of ,homer's genius but an actual fact that had been woven into the epic1 as when for instance ,homer says17 78,now ,dawn with her saffron robe was spread over the whole earth027#ced77 7and7 78,then uprose the ,sun027#cee77 7and7 1 78,there is a land called ,crete027#cef77 1 1 4 7or other similar statements of poets about plain and palpable things partly existing to this very day1 partly still happening47 ,b 7#ceg7 1 17#ceh7 7#cei7 1 1 ,c 4 1 1 1 1 4 7,but in ,alexander's case1 whether a superabundance of virtue and an intelligence that matched the advantages with which he was endowed exalted his soul to such heights of ambition that he aimed at greater achievements than are within the scope of other men2 or whether the cause was an excess of courage and valour that led him into ostentation and bordered on sinful pride1 must be left as a general topic for consideration by those who desire to write either a panegyric of him or a criticism2 if indeed anyone thinks that criticism also can properly be applied to him4 ,i on the contrary can always be content with what ,i have and am the last to covet what ,i have not1 and so am well content when my praises are uttered by a herald who has been an eyewitness and comradeinarms in all that ,i have done2 and who has never admitted any statements invented at random out of partiality or prejudice4 ,and it is enough for me if he only admit his love for me1 though on all else he were more silent than those initiated by ,pythagoras47 ,d 1 1 1 4 1 #beb 1 4 1 1 1 1 4 1 ,b 1 1 1 1 1 1 1 1 4 7,here however ,i am reminded of the report current that you are going not only to ,illyria but to ,thrace also1 and among the ,greeks who dwell on the shores of that sea47#cfj7 ,among them ,i was born and brought up1 and hence ,i have a deeply rooted affection for them and for those parts and the cities there4 ,and it may be that in their hearts also there still remains no slight affection for me3 ,i am therefore well assured that you will1 as the saying is1 gladden their hearts by your coming1 and there will be a fair exchange1 since they will gain in proportion as ,i lose by your leaving me here4 ,and ,i say this not because ,i wish you to go--for it were far better if you should return to me by the same road without delay--but the thought in my mind is that even for this loss ,i shall not be without comfort or consolation1 since ,i can rejoice with them on seeing you just come from us4 ,i say 8us10 since on your account ,i now rank myself among the ,celts17#cfa7 seeing that you are worthy to be counted among the most distinguished ,greeks for your upright administration and your other virtues2 and also for your consummate skill in oratory2 in philosophy too you are thoroughly versed1 a field wherein the ,greeks alone have attained the highest rank2 for they sought after truth1 as its nature requires1 by the aid of reason and did not suffer us to pay heed to incredible fables or impossible miracles like most of the barbarians47 1 4 1 1 ,c 1 1 1 1 4 1 ,d 4 7,however1 this subject also1 whatever the truth about it may be1 ,i must lay aside for the present4 ,but as for you--for ,i must needs dismiss you with auspicious words--may ,god in ,his goodness be your guide wherever you may have to journey1 and as the ,god of ,strangers and the ,friendly ,one7#cfb7 may ,he receive you graciously and lead you safely by land2 and if you must go by sea1 may ,he smooth the waves67#cfc7 ,and may you be loved and honoured by all you meet1 welcome when you arrive1 regretted when you leave them6 ,though you retain your affection for me1 may you never lack the society of a good comrade and faithful friend6 ,and may ,god make the ,emperor gracious to you1 and grant you all else according to your desire1 and make ready for you a safe and speedy journey home to us67 1 7,in these prayers for you ,i am echoed by all good and honourable men2 and let me add one prayer more37 1 1 4 78,health and great joy be with thee1 and may the gods give thee all things good1 even to come home again to thy dear fatherland607#cfd77 ,,letter ,,to ,,themistius ,,the ,,philosopher ,introduction ,on the strength of his ,aristotelian 8,paraphrases0 ,themistius may be called a scholar1 though hardly a philosopher as he himself claimed4 ,technically he was a ,sophist3 that is to say he gave public lectures 771 wrote exercises after the ,sophistic pattern and went on embassies1 which were entrusted to him solely on account of his persuasive charm4 ,but he insisted that he was no ,sophist1 because he took no fees7#cfe7 and styled himself a practical philosopher47#cff7 ,he was indifferent to the ,neo ,platonic philosophy17#cfg7 and1 since ,constantius made him a ,senator1 he cannot have betrayed any zeal for the ,pagan religion4 ,from ,julian's ,pagan restoration he seems to have held aloof1 and1 though ,julian had been his pupil1 probably at ,nicomedia1 he did not appoint him to any office4 ,under the ,christian ,emperor ,theodosius he held a prefecture4 ,there is no evidence for a positive coolness1 such as ,zeller7#cfh7 assumes1 between ,themistius and ,julian1 and we know too little of their relations to assert with some critics that the respectful tone of this letter is ironical47#cfi7 ,it was probably written after ,julian had become ,emperor1 though there is nothing in it that would not suit an earlier date2 it is sometimes assigned to #cee when ,julian was still ,caesar4 ,the quotations from ,aristotle are appropriately addressed to ,themistius as an ,aristotelian commentator4 #bec 7,julian1 ,emperor7 7,to ,themistius the ,philosopher7 1 1 1 1 1 1 1 ,b 1 1 4 1 7#cgj7 1 4 ,c 1 1 #bed 4 1 1 1 1 1 4 ,b 1 1 1 1 1 1 ,c 1 4 7,i earnestly desire to fulfil your hopes of me even as you express them in your letter1 but ,i am afraid ,i shall fall short of them1 since the expectations you have raised both in the minds of others1 and still more in your own1 are beyond my powers4 ,there was a time when ,i believed that ,i ought to try to rival men who have been most distinguished for excellence1 ,alexander1 for instance1 or ,marcus27#cga7 but ,i shivered at the thought and was seized with terror lest ,i should fail entirely to come up to the courage of the former1 and should not make even the least approach to the latter's perfect virtue4 ,with this in mind ,i convinced myself that ,i preferred a life of leisure1 and ,i both gladly recalled the ,attic manner of living1 and thought myself to be in sweet accord with you who are my friends1 just as those who carry heavy burdens lighten their labour by singing47#cgb7 ,but by your recent letter you have increased my fears1 and you point to an enterprise in every way more difficult4 ,you say that ,god has placed me in the same position as ,heracles and ,dionysus of old who1 being at once philosophers and kings1 purged almost the whole earth and sea of the evils that infested them4 ,you bid me shake off all thought of leisure and inactivity that ,i may prove to be a good soldier worthy of so high a destiny4 ,and besides those examples you go on to remind me of law givers such as ,solon1 ,pittacus1 and ,lycurgus1 and you say that men have the right to expect from me now greater things than from any of these4 ,when ,i read these words ,i was almost dumbfounded2 for on the one hand ,i was sure that it was unlawful for you as a philosopher to flatter or deceive2 on the other hand ,i am fully conscious that by nature there is nothing remarkable about me--there never was from the first nor has there come to be now1--but as regards philosophy ,i have only fallen in love with it 7,i say nothing of the fates that have intervened7#cgc7 to make that love so far ineffectual74 ,i could not tell therefore how ,i ought to interpret such expressions1 until ,god brought it into my mind that perhaps by your very praises you wished to exhort me1 and to point out how great are those trials to which a statesman must inevitably be exposed every day of his life47 4 1 ,d 1 8 0 8 1 1 1 1 1 #bee 1 0 7#cgd7 1 1 1 1 ,b 1 2 4 ,c 1 1 1 4 7#cge7 1 1 7#cgf7 1 ,d 4 1 1 1 2 1 #bef 4 2 2 1 1 1 ,b 1 4 1 1 1 1 1 1 1 ,c 4 4 4447#cgg7 7#cgh71 1 1 7,but your method is more likely to discourage than to make one eager for such an existence4 ,suppose that a man were navigating your strait17#cgi7 and were finding even that none too easy or safe1 and then suppose some professional soothsayer should tell him that he would have to traverse the ,aegaean and then the ,ionian ,sea1 and finally embark on the outer sea4 8,here10 that prophet would say1 8you see towns and harbours1 but when you arrive there you will see not so much as a watchtower or a rock1 but you will be thankful to descry even a ship in the distance and to hail her crew4 ,you will often pray to ,god that you may1 however late1 touch land and reach a harbour1 though that were to be the last day of your life4 ,you will pray to be allowed to bring home your ship safe and sound and restore your crew unscathed to their friends1 and then to commit your body to mother earth4 ,and this indeed may happen1 but you will not be sure of it until that final day40 ,do you think that such a man after being told all this would choose even to live in a seaport town8 ,would he not bid adieu to moneymaking and all the advantages of commerce1 and caring little for troops of friends and acquaintances abroad1 and all that he might learn about nations and cities1 would he not approve the wisdom of the son of ,neocles7#chj7 who bids us 8,live in obscurity08 ,indeed1 you apparently perceived this1 and by your abuse of ,epicurus you tried to forestall me and to eradicate beforehand any such purpose4 ,for you go on to say that it was to be expected that so idle a man as he should commend leisure and conversations during walks4 ,now for my part ,i have long been firmly convinced that ,epicurus was mistaken in that view of his1 but whether it be proper to urge into public life any and every man1 both him who lacks natural abilities and him who is not yet completely equipped1 is a point that deserves the most careful consideration4 ,we are told that ,socrates dissuaded from the statesman's profession7#cha7 many who had no great natural talent1 and ,glaucon too1 ,xenophon7#chb7 tells us2 and that he tried to restrain the son of ,cleinias7#chc7 also1 but could not curb the youth's impetuous ambition4 ,then shall we try to force into that career men who are reluctant and conscious of their deficiencies1 and urge them to be selfconfident about such great tasks8 ,for in such matters not virtue alone or a wise policy is paramount1 but to a far greater degree ,fortune holds sway throughout and compels events to incline as she wills4 ,chrysippus7#chd7 indeed1 though in other respects he seems a wise man and to have been rightly so esteemed1 yet in ignoring fortune and chance and all other such external causes that fall in to block the path of men of affairs1 he uttered paradoxes wholly at variance with facts about which the past teaches us clearly by countless examples4 ,for instance1 shall we call ,cato a fortunate and happy man8 ,or shall we say that ,dio of ,sicily had a happy lot8 ,it is true that for death they probably cared nothing1 but they did care greatly about not leaving unfinished the undertakings which they had originally set on foot1 and to secure that end there is nothing that they would not have endured4 ,in that they were disappointed1 and ,i admit that they bore their lot with great dignity1 as we learn1 and derived no small consolation from their virtue2 but happy one could not call them1 seeing that they had failed in all those noble enterprises1 unless perhaps according to the ,stoic conception of happiness4 ,and with regard to that same ,stoic conception we must admit that to be applauded and to be counted happy are two very different things1 and that if every living thing naturally desires happiness17#che7 it is better to make it our aim to be congratulated on the score of happiness rather than to be applauded on the score of virtue4 ,but happiness that depends on the chances of ,fortune is very rarely secure4 ,and yet men who are engaged in public life cannot1 as the saying is1 so much as breathe unless she is on their side 444 and they have created a merely verbal idea of a leader who is established somewhere above all the chances of ,fortune in the sphere of things incorporeal and intelligible1 just as men define the ideas1 whether envisaging them truly or falsely imagining them4 ,or again they give us the ideal man1 according to ,diogenes7 1 ,d 1 1 78,the man without a city1 without a home1 bereft of a fatherland107#chf77 1 1 7that is to say1 a man who can gain nothing from ,fortune1 and on the other hand has nothing to lose4 ,but one whom we are in the habit of calling1 as ,homer did first17 1 78,the man to whom the people have been entrusted and so many cares belong107#chg77 2 #beg 7#chh7 1 1 2 7how ,i ask shall we lead him beyond the reach of ,fortune and keep his position secure8 ,then again1 if he subject himself to ,fortune1 how great the provision he will think he must make1 how great the prudence he must display so as to sustain with equanimity her variations in either direction1 as a pilot must sustain the variations of the wind67 1 7#chi7 4 ,b 1 1 1 1 1 1 1 4 ,c 1 1 2 4 1 4 7,yet it is nothing wonderful to withstand ,fortune when she is merely hostile1 but much more wonderful is it to show oneself worthy of the favours she bestows4 ,by her favours the greatest of kings1 the conqueror7#cij7 of ,asia was ensnared1 and showed himself more cruel and more insolent than ,darius and ,xerxes1 after he had become the master of their empire4 ,the shafts of her favours subdued and utterly destroyed the ,persians1 the ,macedonians1 the ,athenian nation1 ,spartan magistrates1 ,roman generals1 and countless absolute monarchs besides4 ,it would be an endless business to enumerate all who have fallen victims to their wealth and victories and luxury4 ,and as for those who1 submerged by the tide of their misfortunes1 from free men have become slaves1 who have been humbled from their high estate after all their splendour and become poor and mean in the eyes of all men1 what need now to go through the list of them as though ,i were copying it from a written record8 ,would that human life afforded no such instances6 ,but it does not nor ever will lack such1 so long as the race of man endures47 ,d 1 1 1 4 8 4 #beh 40 7#cia7 8 1 1 1 1 1 ,b 1 1 1 1 1 4 1 1 ,c 1 1 1 4 1 1 1 1 ,d 1 1 4 #bei 1 40 7,and to show that ,i am not the only one who thinks that ,fortune has the upper hand in practical affairs1 ,i will quote to you a passage from that admirable work the ,laws of ,plato4 ,you know it well and indeed taught it to me1 but ,i have set down the speech which runs something like this1 and offer it as a proof that ,i am not really indolent4 8,god governs all things and with ,god ,fortune and ,opportunity govern all human affairs3 but there is a milder view that ,art must needs go with them and must be their associate407#cib7 ,he then indicates what must be the character of a man who is the craftsman and artificer of noble deeds and a divinely inspired king4 ,then he says3 8,kronos therefore1 as ,i have already related1 knew that human nature when endowed with supreme authority is never in any case capable of managing human affairs without being filled with insolence and injustice2 therefore1 having regard to this he at that time set over our cities as kings and governors not men but beings of a more divine and higher race1 ,i mean demons2 thus doing as we do now for our flocks and domestic herds4 ,we never appoint certain oxen to rule over other oxen or goats to rule over goats1 but we are their masters1 a race superior to theirs4 ,in like manner then ,god1 since he loves mankind1 has set over us a race of beings superior to ourselves1 the race of demons2 and they with great ease both to themselves and us undertake the care of us and dispense peace1 reverence1 aye1 and above all justice without stint1 and thus they make the tribes of men harmonious and happy4 ,and that account is a true one which declares that in our day all cities that are governed not by a god but by a mortal man have no relief from evils and hardships4 ,and the lesson is that we ought by every means in our power to imitate that life which is said to have existed in the days of ,kronos3 and in so far as the principle of immortality is in us we ought to be guided by it in our management of public and private affairs1 of our houses and cities1 calling the distribution of mind #8law4'7#cic7 ,but whether the government be in the hands of one man or of an oligarchy or democracy1 if it have a soul that hankers after pleasure and the lower appetites and demands to indulge these1 and if such a one rule over a city or individual having first trampled on the laws1 there is no means of salvation407#cid77 1 1 1 4 2 1 1 1 1 ,b 2 1 7#cie7 2 4 1 ,c 1 1 4 1 1 4 2 ,d 1 4 1 2 1 1 1 1 #bfj 1 1 4 1 1 ,b 7,i have purposely set down the whole of this speech for you lest you should think that ,i am cheating and defrauding by bringing forward ancient myths which may have some resemblance to the truth1 but on the whole are not composed with regard to truth4 ,but what is the true meaning of this narrative8 ,you hear what it says1 that even though a prince be by nature human1 he must in his conduct be divine and a demigod and must completely banish from his soul all that is mortal and brutish1 except what must remain to safeguard the needs of the body4 ,now if1 reflecting on this1 one is afraid to be constrained to adopt a life from which so much is expected1 do you therefore conclude that one admires the inaction recommended by ,epicurus1 the gardens and suburbs of ,athens and its myrtles1 or the humble home of ,socrates8 ,but never has anyone seen me prefer these to a life of toil4 ,that toil of mine ,i would willingly recount to you1 and the hazards that threatened me from my friends and kinsfolk at the time when ,i began to study under you1 if you did not yourself know them well enough4 ,you are well aware of what ,i did1 in the first place1 in ,ionia in opposition to one who was related to me by ties of blood1 but even more closely by ties of friendship1 and that in behalf of a foreigner with whom ,i was very slightly acquainted1 ,i mean the sophist4 ,did ,i not endure to leave the country for the sake of my friends8 ,indeed1 you know how ,i took the part of ,carterius when ,i went unsolicited to our friend ,araxius to plead for him4 ,and in behalf of the property of that admirable woman ,arete and the wrongs she had suffered from her neighbours1 did ,i not journey to ,phrygia for the second time within two months1 though ,i was physically very weak from the illness that had been brought on by former fatigues87#cif7 ,finally1 before ,i went to ,greece1 while ,i was still with the army and running what most people would call the greatest possible risks1 recall now what sort of letters ,i wrote to you1 never filled with complaints or containing anything little or mean or servile4 ,and when ,i returned to ,greece1 when everyone regarded me as an exile1 did ,i not welcome my fate as though it were some high festival1 and did ,i not say that the exchange to me was most delightful1 and that1 as the saying is1 ,i had thereby gained7 1 78gold for bronze1 the price of a hundred oxen for the price of nine087#cig77 2 1 1 1 4 ,so great was my joy at obtaining the chance to live in ,greece instead of in my own home1 though ,i possessed there no land or garden or the humblest house4 1 1 1 1 ,c 2 1 1 7,but perhaps you think that though ,i can bear adversity in the proper spirit1 yet ,i show a poor and mean spirit towards the good gifts of ,fortune1 seeing that ,i prefer ,athens to the pomp that now surrounds me2 because1 you will doubtless say1 ,i approve the leisure of those days and disparage my present life because of the vast amount of work that the latter involves4 ,but perhaps you ought to judge of me more accurately1 and not consider the question whether ,i am idle or industrious1 but rather the precept1 8,know thyself10 and the saying17 4 78,let every man practise the craft which he knows407#cih77 1 ,d 1 1 4 8 1 2 2 1 4 #bfa 2 40 1 7#cii7 1 1 7#djj7 1 8,b 1 1 40 8 ,c 7#dja7 40 1 4 ,d 1 1 1 1 4 1 1 1 4 #bfb 1 1 1 7#djb7 444 1 ,b 1 7#djc7 1 1 ,c 1 1 1 4 1 1 4 ,d 1 4 7,to me1 at any rate1 it seems that the task of reigning is beyond human powers1 and that a king needs a more divine character1 as indeed ,plato too used to say4 ,and now ,i will write out a passage from ,aristotle to the same effect1 not 8bringing owls to the ,athenians107#djd7 but in order to show you that ,i do not entirely neglect his writings4 ,in his political treatises he says3 8,now even if one maintain the principle that it is best for cities to be governed by a king1 how will it be about his children8 ,ought his children to succeed him8 ,and yet if they prove to be no better than anybody else1 that would be a bad thing for the city4 ,but you may say1 though he has the power he will not leave the succession to his children8 ,it is difficult indeed to believe that he will not2 for that would be too hard for him1 and demands a virtue greater than belongs to human nature407#dje7 ,and later on1 when he is describing a socalled king who rules according to law1 and says that he is both the servant and guardian of the laws1 he does not call him a king at all1 nor does he consider such a king as a distinct form of government2 and he goes on to say3 8,now as for what is called absolute monarchy1 that is to say1 when a king governs all other men according to his own will1 some people think that it is not in accordance with the nature of things for one man to have absolute authority over all the citizens2 since those who are by nature equal must necessarily have the same rights407#djf7 ,again1 a little later he says3 8,it seems1 therefore1 that he who bids ,reason rule is really preferring the rule of ,god and the laws1 but he who bids man rule1 adds an element of the beast4 ,for desire is a wild beast1 and passion which warps even the best men4 ,it follows1 therefore1 that law is ,reason exempt from desire40 ,you see the philosopher seems here clearly to distrust and condemn human nature4 ,for he says so in so many words when he asserts that human nature is in no case worthy of such an excess of fortune4 ,for he thinks that it is too hard for one who is merely human to prefer the general weal of the citizens to his own children2 he says that it is not just that one man should rule over many who are his equals2 and1 finally1 he puts the finishing stroke7#djg7 to what he has just said when he asserts that 8law is ,reason exempt from desire10 and that political affairs ought to be entrusted to ,reason alone1 and not to any individual man whatever4 ,for the reason that is in men1 however good they may be1 is entangled with passion and desire1 those most ferocious monsters4 ,these opinions1 it seems to me1 harmonise perfectly with ,plato's2 first1 that he who governs ought to be superior to his subjects and surpass them not only in his acquired habits but also in natural endowment2 a thing which is not easy to find among men2444 thirdly1 that he ought by every means in his power to observe the laws1 not those that were framed to meet some sudden emergency1 or established1 as now appears1 by men whose lives were not wholly guided by reason2 but he must observe them only in case the lawgiver1 having purified his mind and soul1 in enacting those laws keeps in view not merely the crimes of the moment or immediate contingencies2 but rather recognises the nature of government and the essential nature of justice1 and has carefully observed also the essential nature of guilt1 and then applies to his task all the knowledge thus derived1 and frames laws which have a general application to all the citizens without regard to friend or foe1 neighbour or kinsman4 ,and it is better that such a lawgiver should frame and promulgate his laws not for his contemporaries only but for posterity also1 or for strangers with whom he neither has nor expects to have any private dealings4 ,for instance1 ,i hear that the wise ,solon1 having consulted his friends about the cancelling of debts1 furnished them with an opportunity to make money1 but brought on himself a disgraceful accusation47#djh7 ,so hard is it to avoid such fatalities1 even when a man brings a passionless mind to the task of governing47 1 1 1 1 4 #bfc 1 1 8 1 1 1 1 1 10 ,b 4 1 4 7,and since this sort of thing is what ,i dread1 it is natural that ,i should often dwell on the advantages of my previous mode of life1 and ,i am but obeying you when ,i reflect that you said not only that ,i must emulate those famous men ,solon1 ,lycurgus and ,pittacus1 but also that ,i must now quit the shades of philosophy for the open air4 ,this is as though you had announced to a man who for his health's sake and by exerting himself to the utmost was able to take moderate exercise at home3 8,now you have come to ,olympia and have exchanged the gymnasium in your house for the stadium of ,zeus1 where you will have for spectators ,greeks who have come from all parts1 and foremost among them your own fellowcitizens1 on whose behalf you must enter the lists2 and certain barbarians will be there also whom it is your duty to impress1 showing them your fatherland in as formidable a light as lies in your power40 ,you would have disconcerted him at once and made him nervous before the games began4 ,you may now suppose that ,i have been affected in the same manner by just such words from you4 ,and you will very soon inform me whether my present view is correct1 or whether ,i am in part deceived as to my proper course or whether indeed ,i am wholly mistaken47 ,c 1 1 4 1 1 1 1 1 1 4 ,d 1 1 4 8 0 1 #bfd 1 1 1 8 10 4 7,but ,i should like to make clear to you the points in your letter by which ,i am puzzled1 my dearest friend to whom ,i especially am bound to pay every honour3 for ,i am eager to be more precisely informed about them4 ,you said that you approve a life of action rather than the philosophic life1 and you called to witness the wise ,aristotle who defines happiness as virtuous activity1 and discussing the difference between the statesman's life and the life of contemplation1 showed a certain hesitation about those lives1 and though in others of his writings he preferred the contemplative life1 in this place you say he approves the architects of noble actions4 ,but it is you who assert that these are kings1 whereas ,aristotle does not speak in the sense of the words that you have introduced3 and from what you have quoted one would rather infer the contrary4 ,for when he says3 8,we most correctly use the word #8act' of those who are the architects of public affairs by virtue of their intelligence107#dji7 we must suppose that what he says applies to lawgivers and political philosophers and all whose activity consists in the use of intelligence and reason1 but that it does not apply to those who do the work themselves and those who transact the business of politics4 ,but in their case it is not enough that they should consider and devise and instruct others as to what must be done1 but it is their duty to undertake and execute whatever the laws ordain and circumstances as well often force them2 unless indeed we call that man an architect who is 8well versed in mighty deeds107#daj7 a phrase which ,homer in his poems usually applies to ,heracles1 who was indeed of all men that ever lived most given to do the work himself47 ,b 7#daa7 1 2 ,c 2 1 2 1 1 1 1 1 1 1 1 ,d 1 1 1 1 4 2 2 2 1 1 4 1 4 1 #bfe 7#dab7 1 4 1 1 1 1 1 ,b 1 4 1 1 4 7,but if we conceive this to be true1 or that only those are happy who administer public affairs and who are in authority and rule over many1 what then are we to say about ,socrates8 ,as for ,pythagoras and ,democritus and ,anaxagoras of ,clazomenae1 you will perhaps say that they were happy in another sense of the word1 because of their philosophic speculations4 ,but as for ,socrates who1 having rejected the speculative life and embraced a life of action1 had no authority over his own wife or his son1 can we say of him that he governed even two or three of his fellowcitizens8 ,then will you assert that since he had no authority over any one he accomplished nothing8 ,on the contrary ,i maintain that the son of ,sophroniscus7#dac7 performed greater tasks than ,alexander1 for to him ,i ascribe the wisdom of ,plato1 the generalship of ,xenophon1 the fortitude of ,antisthenes1 the ,eretrian7#dad7 and ,megarian7#dae7 philosophies1 ,cebes1 ,simmias17#daf7 ,phaedo and a host of others2 not to mention the offshoots derived from the same source1 the ,lyceum1 the ,stoa and the ,academies4 ,who1 ,i ask1 ever found salvation through the conquests of ,alexander8 ,what city was ever more wisely governed because of them1 what individual improved8 ,many indeed you might find whom those conquests enriched1 but not one whom they made wiser or more temperate than he was by nature1 if indeed they have not made him more insolent and arrogant4 ,whereas all who now find their salvation in philosophy owe it to ,socrates4 ,and ,i am not the only person to perceive this fact and to express it1 for ,aristotle it seems did so before me1 when he said that he had just as much right to be proud of his treatise on the gods as the conqueror7#dag7 of the ,persian empire4 ,and ,i think he was perfectly correct in that conclusion4 ,for military success is due to courage and good fortune more than anything else or1 let us say1 if you wish1 to intelligence as well1 though of the common everyday sort4 ,but to conceive true opinions about ,god is an achievement that not only requires perfect virtue1 but one might well hesitate whether it be proper to call one who attains to this a man or a god4 ,for if the saying is true that it is the nature of everything to become known to those who have an affinity with it1 then he who comes to know the essential nature of ,god would naturally be considered divine47 1 1 ,c 1 1 1 1 4 1 1 1 1 1 1 1 ,d 1 1 1 1 4 #bff 4 1 2 4 1 1 4 ,b 1 1 1 1 1 1 1 ,c 4 7,but since ,i seem to have harked back to the life of contemplation and to be comparing it with the life of action1 though in the beginning of your letter you declined to make the comparison1 ,i will remind you of those very philosophers whom you mentioned1 ,areius17#dah7 ,nicolaus17#dai7 ,thrasyllus17#dbj7 and ,musonius47#dba7 ,so far from any one of these governing his own city1 ,areius we are told refused the governorship of ,egypt when it was offered to him1 and ,thrasyllus by becoming intimate with the harsh and naturally cruel tyrant ,tiberius would have incurred indelible disgrace for all time1 had he not cleared himself in the writings that he left behind him and so shown his true character2 so little did his public career benefit him4 ,nicolaus did not personally do any great deeds1 and he is known rather by his writings about such deeds2 while ,musonius became famous because he bore his sufferings with courage1 and1 by ,zeus1 sustained with firmness the cruelty of tyrants2 and perhaps he was not less happy than those who administered great kingdoms4 ,as for ,areius1 when he declined the governorship of ,egypt he deliberately deprived himself of the highest end1 if he really thought that this was the most important thing4 ,and you yourself1--may ,i ask1 do you lead an inactive life because you are not a general or a public speaker and govern no nation or city8 ,nay1 no one with any sense would say so4 ,for it is in your power by producing many philosophers1 or even only three or four1 to confer more benefit on the lives of men than many kings put together4 ,to no trivial province the philosopher appointed1 and1 as you said yourself1 he does not only direct counsels or public affairs1 nor is his activity confined to mere words2 but if he confirm his words by deeds and show himself to be such as he wishes others to be1 he may be more convincing and more effective in making men act than those who urge them to noble actions by issuing commands47 4 1 1 1 ,d 1 1 1 1 1 4 7,but ,i must go back to what ,i said at the beginning1 and conclude this letter1 which is perhaps longer already than it should be4 ,and the main point in it is that it is not because ,i would avoid hard work or pursue pleasure1 nor because ,i am in love with idleness and ease that ,i am averse to spending my life in administration4 ,but1 as ,i said when ,i began1 it is because ,i am conscious that ,i have neither sufficient training nor natural talents above the ordinary2 moreover1 ,i am afraid of bringing reproach on philosophy1 which1 much as ,i love it1 ,i have never attained to1 and which on other accounts has no very good reputation among men of our day4 ,for these reasons ,i wrote all this down some time ago1 and now ,i have freed myself from your charges as far as ,i can47 1 #bfg 7#dbb7 1 4 1 4 1 7#dbc7 1 1 1 ,b 1 1 1 1 1 1 4 7,may ,god grant me the happiest fortune possible1 and wisdom to match my fortune6 ,for now ,i think ,i need assistance from ,god above all1 and also from you philosophers by all means in your power1 since ,i have proved myself your leader and champion in danger4 ,but should it be that blessings greater than of my furnishing and than the opinion that ,i now have of myself should be granted to men by ,god through my instrumentality1 you must not resent my words4 ,for being conscious or no good thing in me1 save this only1 that ,i do not even think that ,i possess the highest talent1 and indeed have naturally none1 ,i cry aloud and testify7#dbd7 that you must not expect great things of me1 but must entrust everything to ,god4 ,for thus ,i shall be free from responsibility for my shortcomings1 and if everything turns out favourably ,i shall be discreet and moderate1 not putting my name to the deeds of other men17#dbe7 but by giving ,god the glory for all1 as is right1 it is to ,him that ,i shall myself feel gratitude and ,i urge all of you to feel the same47 ,,letter ,,to ,,the ,,senate ,,and ,,people ,,of ,,athens ,introduction ,of the manifestoes addressed by ,julian to ,rome1 ,sparta1 ,corinth1 and ,athens1 defending his acceptance of the title of ,emperor and his open rupture with ,constantius1 the last alone survives4 ,it was written in ,illyricum in #cfa1 when ,julian was on the march against ,constantius1 and is the chief authority for the events that led to his elevation to the ,imperial rank4 ,julian writes to the ,athenians of the fourth ,christian century as though they still possessed the influence and standards of their forefathers4 ,he was well known at ,athens1 where he had studied before his elevation to the ,caesarship and he was anxious to clear himself in the eyes of the citizens4 ,for the first time he ventures to speak the truth about ,constantius and to describe the latter's ruthless treatment of his family4 ,his account of the revolution at ,paris is supplemented by ,ammianus #bj1 ,zosimus #c4 #i1 and the ,epitaph on ,julian by ,libanius4 7,julian1 ,emperor7 7,to the ,senate and ,people of ,athens47 1 1 1 1 1 1 ,b 4 1 4 1 1 1 ,c 1 1 4 1 1 4 #bfi 4 1 4 2 1 1 1 ,b 4 4 4 1 ,c 1 1 1 1 1 1 ,d 4 7,many were the achievements of your forefathers of which you are still justly proud1 even as they were of old2 many were the trophies for victories raised by them1 now for all ,greece in common1 now separately for ,athens herself1 in those days when she contended singlehanded against all the rest of ,greece as well as against the barbarian3 but there was no achievement and no display of courage on your part so prodigious that other cities cannot in their turn rival it4 ,for they too wrought some such deeds in alliance with you1 and some on their own account4 ,and that ,i may not by recalling these and then balancing them be thought either to pay more honour to one state than to another in the matters in which they are your rivals1 or to praise less than they deserve those who proved inferior1 in order to gain an advantage1 after the manner of rhetoricians1 ,i desire to bring forward on your behalf only this fact to which ,i can discover nothing that can be set against it on the part of the other ,greek states1 and which has been assigned to you by ancient tradition4 ,when the ,lacedaemonians were in power you took that power away from them not by violence but by your reputation for justice2 and it was your laws that nurtured ,aristides the ,just4 ,moreover1 brilliant as were these proofs of your virtue1 you confirmed them by still more brilliant actions4 ,for to be reputed just might perhaps happen to any individual even though it were not true2 perhaps it would not be surprising that among many worthless citizens there should be found one virtuous man4 ,for even among the ,medes is not a certain ,deioces7#dbf7 celebrated1 and ,abaris7#dbg7 too among the ,hyperboreans1 and ,anacharsis7#dbh7 among the ,scythians8 ,and in their case the surprising thing was that1 born as they were among nations who knew nothing of justice1 they nevertheless prized justice1 two of them sincerely1 though the third only pretended to do so out of selfinterest4 ,but it would be hard to find a whole people and city enamoured of just deeds and just words except your own4 ,and ,i wish to remind you of one out of very many such deeds done in your city4 ,after the ,persian war ,themistocles7#dbi7 was planning to introduce a resolution to set fire secretly to the naval arsenals of the ,greeks1 and then did not dare to propose it to the assembly2 but he agreed to confide the secret to any one man whom the people should elect by vote2 and the people chose ,aristides to represent them4 ,but he when he heard the scheme did not reveal what he had been told1 but reported to the people that there could be nothing more profitable or more dishonest than that advice4 ,whereupon the city at once voted against it and rejected it1 very nobly1 by ,zeus1 and as it behoved men to do who are nurtured under the eyes of the most wise goddess47#dcj77 1 1 1 1 #bgj 1 1 4 4 4 1 ,b 1 4 1 1 1 1 ,c 4 7,then if this was your conduct of old1 and from that day to this there is kept alive some small spark as it were of the virtue of your ancestors1 it is natural that you should pay attention not to the magnitude merely of any performance1 nor whether a man has travelled over the earth with incredible speed and unwearied energy as though he had flown through the air2 but that you should rather consider whether one has accomplished this feat by just means1 and then if he seems to act with justice1 you will perhaps all praise him both in public and private2 but if he have slighted justice he will naturally be scorned by you4 ,for there is nothing so closely akin to wisdom as justice4 ,therefore those who slight her you will justly expel as showing impiety towards the goddess who dwells among you4 ,for this reason ,i wish to report my conduct to you1 though indeed you know it well1 in order that if there is anything you do not know--and it is likely that some things you do not1 and those in fact which it is most important for all men to be aware of--it may become known to you and through you to the rest of the ,greeks4 ,therefore let no one think that ,i am trifling and wasting words if ,i try to give some account of things that have happened as it were before the eyes of all men1 not only long ago but also just lately4 ,for ,i wish none to be ignorant of anything that concerns me1 and naturally everyone cannot know every circumstance4 ,first ,i will begin with my ancestors47 1 4 4 1 1 17#dca7 1 ,d 1 1 1 1 7#dcb7 1 2 1 1 1 #bga 1 4 1 4 7,that on the father's side ,i am descended from the same stock as ,constantius on his father's side is well known4 ,our fathers were brothers1 sons of the same father4 ,and close kinsmen as we were1 how this most humane ,emperor treated us6 ,six of my cousins and his1 and my father who was his own uncle and also another uncle of both of us on the father's side1 and my eldest brother1 he put to death without a trial2 and as for me and my other brother17#dcc7 he intended to put us to death but finally inflicted exile upon us2 and from that exile he released me1 but him he stripped of the title of ,caesar just before he murdered him4 ,but why should ,i 8recount10 as though from some tragedy1 8all these unspeakable horrors807#dcd7 ,for he has repented1 ,i am told1 and is stung by remorse2 and he thinks that his unhappy state of childlessness is due to those deeds1 and his ill success in the ,persian war he also ascribes to that cause4 ,this at least was the gossip of the court at the time and of those who were about the person of my brother ,gallus of blessed memory1 who is now for the first time so styled4 ,for after putting him to death in defiance of the laws he neither suffered him to share the tombs of his ancestors nor granted him a pious memory47 1 ,b 17#dce7 1 4 1 1 7#dcf7 1 4 ,c 1 17#dcg7 1 1 1 1 ,d 2 4 7,as ,i said1 they kept telling us and tried to convince us that ,constantius had acted thus1 partly because he was deceived1 and partly because he yielded to the violence and tumult of an undisciplined and mutinous army4 ,this was the strain they kept up to soothe us when we had been imprisoned in a certain farm7#dch7 in ,cappadocia2 and they allowed no one to come near us after they had summoned him from exile in ,tralles and had dragged me from the schools1 though ,i was still a mere boy4 ,how shall ,i describe the six years we spent there8 ,for we lived as though on the estate of a stranger1 and were watched as though we were in some ,persian garrison1 since no stranger came to see us and not one of our old friends was allowed to visit us2 so that we lived shut off from every liberal study and from all free intercourse1 in a glittering servitude1 and sharing the exercises of our own slaves though they were comrades4 ,for no companion of our own age ever came near us or was allowed to do so47 1 1 4 1 4 1 #bgb 1 4 1 1 4 1 4 4 1 ,b 1 4 1 1 1 4 1 ,c 2 1 1 1 1 4 2 1 2 4 1 ,d 4 1 1 1 1 1 1 1 1 1 #bgc 1 1 4 1 4 ,b 1 1 1 1 1 1 1 1 4 7,from that place barely and by the help of the gods ,i was set free1 and for a happier fate2 but my brother was imprisoned at court and his fate was illstarred above all men who have ever yet lived4 ,and indeed whatever cruelty or harshness was revealed in his disposition was increased by his having been brought up among those mountains4 ,it is therefore ,i think only just that the ,emperor should bear the blame for this also1 he who against our will allotted to us that sort of bringingup4 ,as for me1 the gods by means of philosophy caused me to remain untouched by it and unharmed2 but on my brother no one bestowed this boon4 ,for when he had come straight from the country to the court1 the moment that ,constantius had invested him with the purple robe he at once began to be jealous of him1 nor did he cease from that feeling until1 not content with stripping him of the purple1 he had destroyed him4 ,yet surely he deserved to live1 even if he seemed unfit to govern4 ,but someone may say that it was necessary to deprive him of life also4 ,i admit it1 only on condition that he had first been allowed to speak in his own defence as criminals are4 ,for surely it is not the case that the law forbids one who has imprisoned bandits to put them to death1 but says that it is right to destroy without a trial those who have been stripped of the honours that they possessed and have become mere individuals instead of rulers4 ,for what if my brother had been able to expose those who were responsible for his errors8 ,for there had been handed to him the letters of certain persons1 and1 by ,heracles1 what accusations against himself they contained6 ,and in his resentment at these he gave way in most unkingly fashion to uncontrolled anger1 but he had done nothing to deserve being deprived of life itself4 ,what6 ,is not this a universal law among all ,greeks and barbarians alike1 that one should defend oneself against those who take the initiative in doing one a wrong8 ,i admit that he did perhaps defend himself with too great cruelty2 but on the whole not more cruelly than might have been expected4 ,for we have heard it said before7#dci7 that an enemy may be expected to harm one in a fit of anger4 ,but it was to gratify a eunuch17#ddj7 his chamberlain who was also his chief cook1 that ,constantius gave over to his most inveterate enemies his own cousin1 the ,caesar1 his sister's husband1 the father of his niece1 the man whose own sister he had himself married in earlier days17#dda7 and to whom he owed so many obligations connected with the gods of the family4 ,as for me he reluctantly let me go1 after dragging me hither and thither for seven whole months and keeping me under guard2 so that had not some one of the gods desired that ,i should escape1 and made the beautiful and virtuous ,eusebia kindly disposed to me1 ,i could not then have escaped from his hands myself4 ,and yet ,i call the gods to witness that my brother had pursued his course of action without my having a sight of him even in a dream4 ,for ,i was not with him1 nor did ,i visit him or travel to his neighbourhood2 and ,i used to write to him very seldom and on unimportant matters4 ,thinking therefore that ,i had escaped from that place1 ,i set out for the house that had been my mother's4 ,for of my father's estate nothing belonged to me1 and ,i had acquired out of the great wealth that had naturally belonged to my father not the smallest clod of earth1 not a slave1 not a house4 ,for the admirable ,constantius had inherited in my place the whole of my father's property1 and to me1 as ,i was saying1 he granted not the least trifle of it2 moreover1 though he gave my brother a few things that had been his father's1 he robbed him of the whole of his mother's estate47 ,c 1 1 1 7#ddb7 7#ddc7 1 1 1 ,d 4 1 1 1 1 1 #bgd 1 1 1 1 4 1 4 1 1 1 ,b 1 4 7,now his whole behaviour to me before he granted me that august title7#ddd7--though in fact what he did was to impose on me the most galling and irksome slavery--you have heard1 if not every detail1 still the greater part4 ,as ,i was saying1 ,i was on my way to my home and was barely getting away safely1 beyond my hopes1 when a certain sycophant7#dde7 turned up near ,sirmium7#ddf7 and fabricated the rumour against certain persons there that they were planning a revolt4 ,you certainly know by hearsay ,africanus7#ddg7 and ,marinus3 nor can you fail to have heard of ,felix and what was the fate of those men4 ,and when ,constantius was informed of the matter1 and ,dynamius another sycophant suddenly reported from ,gaul that ,silvanus7#ddh7 was on the point of declaring himself his open enemy1 in the utmost alarm and terror he forthwith sent to me1 and first he bade me retire for a short time to ,greece1 then summoned me from there to the court7#ddi7 again4 ,he had never seen me before except once in ,cappadocia and once in ,italy1--an interview which ,eusebia had secured by her exertions so that ,i might feel confidence about my personal safety4 ,and yet ,i lived for six months in the same city7#dej7 as he did1 and he had promised that he would see me again4 ,but that execrable eunuch17#dea7 his trusty chamberlain1 unconsciously and involuntarily proved himself my benefactor4 ,for he did not allow me to meet the ,emperor often1 nor perhaps did the latter desire it2 still the eunuch was the chief reason4 ,for what he dreaded was that if we had any intercourse with one another ,i might be taken into favour1 and when my loyalty became evident ,i might be given some place of trust47 4 ,c 1 4 1 1 1 1 ,d 7#deb7 1 4 1 1 4 7,now from the first moment of my arrival from ,greece1 ,eusebia of blessed memory kept showing me the utmost kindness through the eunuchs of her household4 ,and a little later when the ,emperor returned--for the affair of ,silvanus had been concluded--at last ,i was given access to the court1 and1 in the words of the proverb1 ,thessalian persuasion7#dec7 was applied to me4 ,for when ,i firmly declined all intercourse with the palace1 some of them1 as though they had come together in a barber's shop1 cut off my beard and dressed me in a military cloak and transformed me into a highly ridiculous soldier1 as they thought at the time4 ,for none of the decorations of those villains suited me4 ,and ,i walked not like them1 staring about me and strutting along1 but gazing on the ground as ,i had been trained to do by the preceptor7#ded7 who brought me up4 ,at the time then1 ,i inspired their ridicule1 but a little later their suspicion1 and then their jealousy was inflamed to the utmost47 1 1 7#dee7 7#def7 1 1 #bge 4 1 1 1 1 1 1 ,b 4 1 7#deg7 1 4 7,but this ,i must not omit to tell here1 how ,i submitted and how ,i consented to dwell under the same roof with those whom ,i knew to have ruined my whole family1 and who1 ,i suspected1 would before long plot against myself also4 ,but what floods of tears ,i shed and what laments ,i uttered when ,i was summoned1 stretching out my hands to your ,acropolis and imploring ,athene to save her suppliant and not to abandon me1 many of you who were eyewitnesses can attest1 and the goddess herself1 above all others1 is my witness that ,i even begged for death at her hands there in ,athens rather than my journey to the ,emperor4 ,that the goddess accordingly did not betray her suppliant or abandon him she proved by the event4 ,for everywhere she was my guide1 and on all sides she set a watch near me1 bringing guardian angels from ,helios and ,selene47 4 4 1 4 ,c 1 1 1 4 1 1 1 4 ,d 1 4 4 1 4 1 1 1 4 #bgf 4 7#deh7 1 4 1 1 4 ,b 4 4 1 1 ,c 1 1 1 2 4 2 4 1 ,d 1 1 1 1 1 1 7#dei7 4 #bgg 1 1 4 ,b 1 1 1 1 1 1 1 1 ,c 1 1 1 1 1 4 1 1 1 4 1 ,d 4 7,what happened was somewhat as follows4 ,when ,i came to ,milan ,i resided in one of the suburbs4 ,thither ,eusebia sent me on several occasions messages of goodwill1 and urged me to write to her without hesitation about anything that ,i desired4 ,accordingly ,i wrote her a letter1 or rather a petition containing vows like these3 8,may you have children to succeed you2 may ,god grant you this and that1 if only you send me home as quickly as possible60 ,but ,i suspected that it was not safe to send to the palace letters addressed to the ,emperor's wife4 ,therefore ,i besought the gods to inform me at night whether ,i ought to send the letter to the ,empress4 ,and they warned me that if ,i sent it ,i should meet the most ignominious death4 ,i call all the gods to witness that what ,i write here is true4 ,for this reason1 therefore1 ,i forbore to send the letter4 ,but from that night there kept occurring to me an argument which it is perhaps worth your while also to hear4 8,now10 ,i said to myself1 8,i am planning to oppose the gods1 and ,i have imagined that ,i can devise wiser schemes for myself than those who know all things4 ,and yet human wisdom1 which looks only to the present moment1 may be thankful if1 with all its efforts1 it succeed in avoiding mistakes even for a short space4 ,that is why no man takes thought for things that are to happen thirty years hence1 or for things that are already past1 for the one is superfluous1 the other impossible1 but only for what lies near at hand and has already some beginnings and germs4 ,but the wisdom of the gods sees very far1 or rather1 sees the whole1 and therefore it directs aright and brings to pass what is best4 ,for they are the causes of all that now is1 and so likewise of all that is to be4 ,wherefore it is reasonable that they should have knowledge about the present40 ,so far1 then1 it seemed to me that on this reasoning my second determination was wiser than my first4 ,and viewing the matter in the light of justice1 ,i immediately reflected3 8,would you not be provoked if one of your own beasts were to deprive you of its services17#dfj7 or were even to run away when you called it1 a horse1 or sheep1 or calf1 as the case might be8 ,and will you1 who pretended to be a man1 and not even a man of the common herd or from the dregs of the people1 but one belonging to the superior and reasonable class1 deprive the gods of your service1 and not trust yourself to them to dispose of you as they please8 ,beware lest you not only fall into great folly1 but also neglect your proper duties towards the gods4 ,where is your courage1 and of what sort is it8 ,a sorry thing it seems4 ,at any rate1 you are ready to cringe and flatter from fear of death1 and yet it is in your power to lay all that aside and leave it to the gods to work their will1 dividing with them the care of yourself1 as ,socrates1 for instance1 chose to do3 and you might1 while doing such things as best you can1 commit the whole to their charge2 seek to possess nothing1 seize nothing1 but accept simply what is vouchsafed to you by them40 ,and this course ,i thought was not only safe but becoming to a reasonable man1 since the response of the gods had suggested it4 ,for to rush headlong into unseemly and foreseen danger while trying to avoid future plots seemed to me a topsyturvy procedure4 ,accordingly ,i consented to yield4 ,and immediately ,i was invested with the title and robe of ,caesar47#dfa7 ,the slavery that ensued and the fear for my very life that hung over me every day1 ,heracles1 how great it was1 and how terrible6 ,my doors locked1 warders to guard them1 the hands of my servants searched lest one of them should convey to me the most trifling letter from my friends1 strange servants to wait on me6 ,only with difficulty was ,i able to bring with me to court four of my own domestics for my personal service1 two of them mere boys and two older men1 of whom only one knew of my attitude to the gods1 and1 as far as he was able1 secretly joined me in their worship4 ,i had entrusted with the care of my books1 since he was the only one with me of many loyal comrades and friends1 a certain physician7#dfb7 who had been allowed to leave home with me because it was not known that he was my friend4 ,and this state of things caused me such alarm and ,i was so apprehensive about it1 that though many of my friends really wished to visit me1 ,i very reluctantly refused them admittance2 for though ,i was most anxious to see them1 ,i shrank from bringing disaster upon them and myself at the same time4 ,but this is somewhat foreign to my narrative4 ,the following relates to the actual course of events47 1 1 47#dfc7 1 4 1 #bgh 1 1 4 7,constantius gave me three hundred and sixty soldiers1 and in the middle of the winter7#dfd7 despatched me into ,gaul1 which was then in a state of great disorder2 and ,i was sent not as commander of the garrisons there but rather as a subordinate of the generals there stationed4 ,for letters had been sent them and express orders given that they were to watch me as vigilantly as they did the enemy1 for far ,i should attempt to cause a revolt4 ,and when all this had happened in the manner ,i have described1 about the summer solstice he allowed me to join the army and to carry about with me his dress and image4 ,and indeed he had both said and written that he was not giving the ,gauls a king but one who should convey to them his image47 1 1 1 ,b 4 1 1 1 7#dfe7 4 4 1 ,c 1 1 4 1 4 1 ,d 1 4 7,now when1 as you have heard1 the first campaign was ended that year and great advantage gained1 ,i returned to winter quarters17#dff7 and there ,i was exposed to the utmost danger4 ,for ,i was not even allowed to assemble the troops2 this power was entrusted to another1 while ,i was quartered apart with only a few soldiers1 and then1 since the neighbouring towns begged for my assistance1 ,i assigned to them the greater part of the force that ,i had1 and so ,i myself was left isolated4 ,this then was the condition of affairs at that time4 ,and when the commanderinchief7#dfg7 of the forces fell under the suspicions of ,constantius and was deprived by him of his command and superseded1 ,i in my turn was thought to be by no means capable or talented as a general1 merely because ,i had shown myself mild and moderate4 ,for ,i thought ,i ought not to fight against my yoke or interfere with the general in command except when in some very dangerous undertaking ,i saw either that something was being overlooked1 or that something was being attempted that ought never to have been attempted at all4 ,but after certain persons had treated me with disrespect on one or two occasions1 ,i decided that for the future ,i ought to show my own self respect by keeping silence1 and henceforth ,i contented myself with parading the imperial robe and the image4 ,for ,i thought that to these at any rate ,i had been given a right47 7#dfh7 1 1 4 1 #bgi 4 1 4 1 ,b 1 1 1 4 1 1 1 4 ,c 4 1 4 1 1 ,d 4 1 1 1 1 1 1 1 4 7,after that1 ,constantius1 thinking that there would be some improvement1 but not that so great a transformation would take place in the affairs of ,gaul1 handed over to me in the beginning of spring7#dfi7 the command of all the forces4 ,and when the grain was ripe ,i took the field2 for a great number of ,germans had settled themselves with impunity near the towns they had sacked in ,gaul4 ,now the number of the towns whose walls had been dismantled was about fortyfive1 without counting citadels and smaller forts4 ,and the barbarians then controlled on our side of the ,rhine the whole country that extends from its sources to the ,ocean4 ,moreover those who were settled nearest to us were as much as three hundred stades from the banks of the ,rhine1 and a district three times as wide as that had been left a desert by their raids2 so that the ,gauls could not even pasture their cattle there4 ,then too there were certain cities deserted by their inhabitants1 near which the barbarians were not yet encamped4 ,this then was the condition of ,gaul when ,i took it over4 ,i recovered the city of ,agrippina7#dgj7 on the ,rhine which had been taken about ten months earlier1 and also the neighbouring fort of ,argentoratum17#dga7 near the foothills of the ,vosges mountains1 and there ,i engaged the enemy not ingloriously4 ,it may be that the fame of that battle has reached even your ears4 ,there though the gods gave into my hands as prisoner of war the king7#dgb7 of the enemy1 ,i did not begrudge ,constantius the glory of that success4 ,and yet though ,i was not allowed to triumph for it1 ,i had it in my power to slay my enemy1 and moreover ,i could have led him through the whole of ,gaul and exhibited him to the cities1 and thus have luxuriated as it were in the misfortunes of ,chnodomar4 ,i thought it my duty to do none of these things1 but sent him at once to ,constantius who was returning from the country of the ,quadi and the ,sarmatians4 ,so it came about that1 though ,i had done all the fighting and he had only travelled in those parts and held friendly intercourse with the tribes who dwell on the borders of the ,danube1 it was not ,i but he who triumphed47 1 1 1 4 1 #bhj 1 4 1 1 ,b 7#dgc7 1 4 1 1 2 1 1 1 1 4 1 ,c 4 7,then followed the second and third years of that campaign1 and by that time all the barbarians had been driven out of ,gaul1 most of the towns had been recovered1 and a whole fleet of many ships had arrived from ,britain4 ,i had collected a fleet of six hundred ships1 four hundred of which ,i had had built in less than ten months1 and ,i brought them all into the ,rhine1 no slight achievement1 on account of the neighbouring barbarians who kept attacking me4 ,at least it seemed so impossible to ,florentius that he had promised to pay the barbarians a fee of two thousand pounds weight of silver in return for a passage4 ,constantius when he learned this--for ,florentius had informed him about the proposed payment--wrote to me to carry out the agreement1 unless ,i thought it absolutely disgraceful4 ,but how could it fail to be disgraceful when it seemed so even to ,constantius1 who was only too much in the habit of trying to conciliate the barbarians8 ,however1 no payment was made to them4 ,instead ,i marched against them1 and since the gods protected me and were present to aid1 ,i received the submission of part of the ,salian tribe1 and drove out the ,chamavi and took many cattle and women and children4 ,and ,i so terrified them all1 and made them tremble at my approach that ,i immediately received hostages from them and secured a safe passage for my food supplies47 1 1 1 ,d 1 1 1 4 1 1 4 #bha 4 1 1 4 1 1 1 4 ,b 1 1 7#dgd7 4 1 4 1 1 1 1 2 ,c 4 7,it would take too long to enumerate everything and to write down every detail of the task that ,i accomplished within four years4 ,but to sum it all up3 ,three times1 while ,i was still ,caesar1 ,i crossed the ,rhine2 one thousand persons who were held as captives on the further side of the ,rhine ,i demanded and received back2 in two battles and one siege ,i took captive ten thousand prisoners1 and those not of unserviceable age but men in the prime of life2 ,i sent to ,constantius four levies of excellent infantry1 three more of infantry not so good1 and two very distinguished squadrons of cavalry4 ,i have now with the help of the gods recovered all the towns1 and by that time ,i had already recovered almost forty4 ,i call ,zeus and all the gods who protect cities and our race to bear witness as to my behaviour towards ,constantius and my loyalty to him1 and that ,i behaved to him as ,i would have chosen that my own son should behave to me47#dge7 ,i have paid him more honour than any ,caesar has paid to any ,emperor in the past4 ,indeed1 to this very day he has no accusation to bring against me on that score1 though ,i have been entirely frank in my dealings with him1 but he invents absurd pretexts for his resentment4 ,he says1 8,you have detained ,lupicinus and three other men40 ,and supposing ,i had even put them to death after they had openly plotted against me1 he ought for the sake of keeping peace to have renounced his resentment at their fate4 ,but ,i did those men not the least injury1 and ,i detained them because they are by nature quarrelsome and mischiefmakers4 ,and though ,i am spending large sums of the public money on them1 ,i have robbed them of none of their property4 ,observe how ,constantius really lays down the law that ,i ought to proceed to extremities with such men6 ,for by his anger on behalf of men who are not related to him at all1 does he not rebuke and ridicule me for my folly in having served so faithfully the murderer of my father1 my brothers1 my cousins2 the executioner as it were of his and my whole family and kindred8 ,consider too with what deference ,i have continued to treat him even since ,i became ,emperor1 as is shown in my letters47 4 1 1 1 ,d 1 1 4 7#dgf7 1 1 1 4 1 7#dgg7 1 #bhb 1 1 1 1 1 1 4 4 2 1 ,b 4 1 1 1 1 4 7,and how ,i behaved to him before that you shall now learn4 ,since ,i was well aware that whenever mistakes were made ,i alone should incur the disgrace and danger1 though most of the work was carried on by others1 ,i first of all implored him1 if he had made up his mind to that course and was altogether determined to proclaim me ,caesar1 to give me good and able men to assist me4 ,he however at first gave me the vilest wretches4 ,and when one1 the most worthless of them1 had very gladly accepted and no one of the others consented1 he gave me with a bad grace an officer who was indeed excellent1 ,sallust1 who on account of his virtue has at once fallen under his suspicion4 ,and since ,i was not satisfied with such an arrangement and saw how his manner to them varied1 for ,i observed that he trusted one of them too much and paid no attention at all to the other1 ,i clasped his right hand and his knees and said3 8,i have no acquaintance with any of these men nor have had in the past4 ,but ,i know them by report1 and since you bid me ,i regard them as my comrades and friends and pay them as much respect as ,i would to old acquaintances4 ,nevertheless it is not just that my affairs should be entrusted to them or that their fortunes should be hazarded with mine4 ,what then is my petition8 ,give me some sort of written rules as to what ,i must avoid and what you entrust to me to perform4 ,for it is clear that you will approve of him who obeys you and punish him who is disobedient1 though indeed ,i am very sure that no one will disobey you407 1 1 4 1 1 ,c 1 1 1 4 1 4 1 1 ,d 1 1 1 4 7,now ,i need not mention the innovations that ,pentadius at once tried to introduce4 ,but ,i kept opposing him in everything and for that reason he became my enemy4 ,then ,constantius chose another and a second and a third and fashioned them for his purpose1 ,i mean ,paul and ,gaudentius1 those notorious sycophants2 he hired them to attack me and then took measures to remove ,sallust1 because he was my friend1 and to appoint ,lucilianus immediately1 as his successor4 ,and a little later ,florentius also became my enemy on account of his avarice which ,i used to oppose4 ,these men persuaded ,constantius1 who was perhaps already somewhat irritated by jealousy of my successes1 to remove me altogether from command of the troops4 ,and he wrote letters full of insults directed against me and threatening ruin to the ,gauls4 ,for he gave orders for the withdrawal from ,gaul of1 ,i might almost say1 the whole of the most efficient troops without exception1 and assigned this commission to ,lupicinus and ,gintonius1 while to me he wrote that ,i must oppose them in nothing47 #bhc 2 1 4 1 4 ,b 1 7#dgh7 1 4 1 1 ,c 1 1 4 1 1 1 1 4 1 1 1 ,d 4 1 1 1 4 7#dgi7 1 1 1 1 1 4 1 #bhd 1 4 1 1 1 4 4 7,and now in what terms shall ,i describe to you the work of the gods8 ,it was my intention1 as they will bear me witness1 to divest myself of all imperial splendour and state and remain in peace1 taking no part whatever in affairs4 ,but ,i waited for ,florentius and ,lupicinus to arrive2 for the former was at ,vienne1 the latter in ,britain4 ,meanwhile there was great excitement among the civilians and the troops1 and someone wrote an anonymous letter to the town near where ,i was17#dhj7 addressed to the ,petulantes and the ,celts--those were the names of the legions--full of invectives against ,constantius and of lamentations about his betrayal of the ,gauls4 ,moreover the author of the letter lamented bitterly the disgrace inflicted on myself4 ,this letter when it arrived provoked all those who were most definitely on the side of ,constantius to urge me in the strongest terms to send away the troops at once1 before similar letters could be scattered broadcast among the rest of the legions4 ,and indeed there was no one there belonging to the party supposed to be friendly to me1 but only ,nebridius1 ,pentadius1 and ,decentius1 the latter of whom had been despatched for this very purpose by ,constantius4 ,and when ,i replied that we ought to wait still longer for ,lupicinus and ,florentius1 no one listened to me1 but they all declared that we ought to do the very opposite1 unless ,i wished to add this further proof and evidence for the suspicions that were already entertained about me4 ,and they added this argument3 8,if you send away the troops now it will be regarded as your measure1 but when the others come ,constantius will give them not you the credit and you will be held to blame40 ,and so they persuaded or rather compelled me to write to him4 ,for he alone may be said to be persuaded who has the power to refuse1 but those who can use force have no need to persuade as well27#dha7 then again where force is used there is no persuasion1 but a man is the victim of necessity4 ,thereupon we discussed by which road1 since there were two1 the troops had better march4 ,i preferred that they should take one of these1 but they immediately compelled them to take the other1 for fear that the other route if chosen should give rise to mutiny among the troops and cause some disturbance1 and that then1 when they had once begun to mutiny1 they might throw all into confusion4 ,indeed such apprehension on their part seemed not altogether without grounds47 1 1 ,b 1 1 1 1 1 1 1 1 ,c 4 4 1 4 4 ,d 1 1 1 4 7#dhb7 1 1 1 1 1 4 #bhe 1 4 7,the legions arrived1 and ,i1 as was customary1 went to meet them and exhorted them to continue their march4 ,for one day they halted1 and till that time ,i knew nothing whatever of what they had determined2 ,i call to witness ,zeus1 ,helios1 ,ares1 ,athene1 and all the other gods that no such suspicion even entered my mind until that very evening4 ,it was already late1 when about sunset the news was brought to me1 and suddenly the palace was surrounded and they all began to shout aloud1 while ,i was still considering what ,i ought to do and feeling by no means confident4 ,my wife was still alive and it happened1 that in order to rest alone1 ,i had gone to the upper room near hers4 ,then from there through an opening in the wall ,i prayed to ,zeus4 ,and when the shouting grew still louder and all was in a tumult in the palace ,i entreated the god to give me a sign2 and thereupon he showed me a sign7#dhc7 and bade me yield and not oppose myself to the will of the army4 ,nevertheless even after these tokens had been vouchsafed to me ,i did not yield without reluctance1 but resisted as long as ,i could1 and would not accept either the salutation7#dhd7 or the diadem4 ,but since ,i could not singlehanded control so many1 and moreover the gods1 who willed that this should happen1 spurred on the soldiers and gradually softened my resolution1 somewhere about the third hour some soldier or other gave me the collar and ,i put it on my head and returned to the palace1 as the gods know groaning in my heart4 ,and yet surely it was my duty to feel confidence and to trust in the god after he had shown me the sign2 but ,i was terribly ashamed and ready to sink into the earth at the thought of not seeming to obey ,constantius faithfully to the last47 1 1 1 ,b 7#dhe7 4 1 1 1 4 1 4 ,c 1 1 4 1 4 ,d 1 4 7,now since there was the greatest consternation in the palace1 the friends of ,constantius thought they would seize the occasion to contrive a plot against me without delay1 and they distributed money to the soldiers1 expecting one of two things1 either that they would cause dissension between me and the troops1 or no doubt that the latter would attack me openly4 ,but when a certain officer belonging to those who commanded my wife's escort perceived that this was being secretly contrived1 he first reported it to me and then1 when he saw that ,i paid no attention to him1 he became frantic1 and like one possessed he began to cry aloud before the people in the marketplace1 8,fellow soldiers1 strangers1 and citizens1 do not abandon the ,emperor60 ,then the soldiers were inspired by a frenzy of rage and they all rushed to the palace under arms4 ,and when they found me alive1 in their delight1 like men who meet friends whom they had not hoped to see again1 they pressed round me on this side and on that1 and embraced me and carried me on their shoulders4 ,and it was a sight worth seeing1 for they were like men seized with a divine frenzy4 ,then after they had surrounded me on all sides they demanded that ,i give up to them for punishment the friends of ,constantius4 ,what fierce opposition ,i had to fight down in my desire to save those persons is known to all the gods47 2 1 1 1 1 4 #bhf 1 4 1 1 1 1 1 ,b 1 4 1 4 1 ,c 4 7#dhf7 1 1 7#dhg7 1 1 1 4 1 ,d 1 4 7,but further1 how did ,i behave to ,constantius after this8 ,even to this day ,i have not yet used in my letters to him the title which was bestowed on me by the gods1 but ,i have always signed myself ,caesar1 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 done4 ,all the legions with me sent letters to him praying that there might be harmony between us4 ,but instead of this he let loose against us the barbarians1 and among them proclaimed me his foe and paid them bribes so that the people of the ,gauls might be laid waste2 moreover he wrote to the forces in ,italy and bade them be on their guard against any who should come from ,gaul2 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 ,brigantia17#dhh7 and the same amount near the ,cottian ,alps1 with the intention of marching to oppose me4 ,these are not mere words but deeds that speak plain4 ,in fact the letters that he wrote ,i obtained from the barbarians who brought them to me2 and ,i seized the provisions that had been made ready1 and the letters of ,taurus4 ,besides1 even now in his letters he addresses me as 8,caesar0 and declares that he will never make terms with me3 but he sent one ,epictetus1 a bishop of ,gaul17#dhi7 to offer a guarantee for my personal safety2 and throughout his letters he keeps repeating that he will not take my life1 but about my honour he says not a word4 ,as for his oaths1 for my part ,i think they should1 as the proverb says1 be written in ashes17#dij7 so little do they inspire belief4 ,but my honour ,i will not give up1 partly out of regard for what is seemly and fitting1 but also to secure the safety of my friends4 ,and ,i have not yet described the cruelty that he is practising over the whole earth47 1 4 4 1 #bhg 1 1 1 1 1 1 1 1 ,b 1 1 1 4 1 1 ,c 1 1 1 4 7,these then were the events that persuaded me2 this was the conduct ,i thought just4 ,and first ,i imparted it to the gods who see and hear all things4 ,then when ,i had offered sacrifices for my departure1 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 place2 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 ,gaul1--for twice already he had betrayed them to the enemy and had not even spared the tombs of their ancestors1 he who is so anxious to conciliate strangers6--then1 ,i say1 ,i thought that ,i ought to add to my forces certain very powerful tribes and to obtain supplies of money1 which ,i had a perfect right to coin1 both gold and silver4 ,moreover if even now he would welcome a reconciliation with me ,i would keep to what ,i at present possess2 but if he should decide to go to war and will in no wise relent from his earlier purpose1 then ,i ought to do and to suffer whatever is the will of the gods2 seeing that it would be more disgraceful to show myself his inferior through failure of courage or lack of intelligence than in mere numbers4 ,for if he now defeats me by force of numbers that will not be his doing1 but will be due to the larger army that he has at his command4 ,if on the other hand he had surprised me loitering in ,gaul and clinging to bare life and1 while ,i tried to avoid the danger1 had attacked me on all sides1 in the rear and on the flanks by means of the barbarians1 and in front by his own legions1 ,i should ,i believe have had to face complete ruin1 and moreover the disgrace of such conduct is greater than any punishment--at least in the sight of the wise47#dia77 1 1 4 ,d 1 1 1 7#dib7 4 7,these then are the views1 men of ,athens1 which ,i have communicated to my fellow soldiers and which ,i am now writing to the whole body of the citizens throughout all ,greece4 ,may the gods who decide all things vouchsafe me to the end the assistance which they have promised1 and may they grant to ,athens all possible favours at my hands6 ,may she always have such ,emperors as will honour her and love her above and beyond all other cities67 ,,fragment ,,of ,a ,,letter ,,to ,a ,,priest ,introduction ,julian was ,supreme ,pontiff1 and as such felt responsible for the teachings and conduct of the priesthood4 ,he saw that in order to offset the influence of the ,christian priests which he thought was partly due to their moral teaching1 partly to their charity towards the poor1 the pagans must follow their example4 ,hitherto the preaching of morals had been left to the philosophers4 ,julian's admonitions as to the treatment of the poor and of those in prison1 and the rules that he lays down for the private life of a priest are evidently borrowed from the ,christians4 ,this ,fragment occurs in the ,vossianus ,,ms41 inserted in the ,letter to ,themistius17#dic7 and was identified and published separately by ,petavius4 ,it was probably written when ,julian was at ,antioch on the way to ,persia4 ,,fragmentum ,,epistolae 4444 1 1 ,b 1 1 4 1 1 1 4 1 1 4 ,c 4 74444 ,only7#did7 that they chastise1 then and there1 any whom they see rebelling against their king4 ,and the tribe of evil demons is appointed to punish those who do not worship the gods1 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 end4 ,some men there are also who1 though man is naturally a social and civilised being1 seek out desert places instead of cities1 since they have been given over to evil demons and are led by them into this hatred of their kind4 ,and many of them have even devised fetters and stocks to wear2 to such a degree does the evil demon to whom they have of their own accord given themselves abet them in all ways1 after they have rebelled against the everlasting and saving gods4 ,but on this subject what ,i have said is enough1 and ,i will go back to the point at which ,i digressed47 1 4 #bhi 1 1 1 1 4 7,though just conduct in accordance with the laws of the state will evidently be the concern of the governors of cities1 you in your turn will properly take care to exhort men not to transgress the laws of the gods1 since those are sacred4 ,moreover1 inasmuch as the life of a priest ought to be more holy than the political life1 you must guide and instruct men to adopt it4 ,and the better sort will naturally follow your guidance4 ,nay ,i pray that all men may1 but at any rate ,i hope that those who are naturally good and upright will do so2 for they will recognise that your teachings are peculiarly adapted to them47 1 ,b 4 1 4 ,c 1 1 1 4 1 4 1 1 1 ,d 1 4 2 2 1 4 1 2 1 1 1 #bij 1 1 4 4 1 4 ,b 1 2 1 1 4 1 7#die7 1 4 ,c 2 7#dif7 1 4 1 ,d 1 4 1 4 7,you must above all exercise philanthropy1 for from it result many other blessings1 and moreover that choicest and greatest blessing of all1 the good will of the gods4 ,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 slaves1 so we must suppose that ,god1 who naturally loves human beings1 has more kindness for those men who love their fellows4 ,now philanthropy has many divisions and is of many kinds4 ,for instance it is shown when men are punished in moderation with a view to the betterment of those punished1 as schoolmasters punish children2 and again in ministering to men's needs1 even as the gods minister to our own4 ,you see all the blessings of the earth that they have granted to us1 food of all sorts1 and in an abundance that they have not granted to all other creatures put together4 ,and since we were born naked they covered us with the hair of animals1 and with things that grow in the ground and on trees4 ,nor were they content to do this simply or offhand1 as ,moses tells us men took coats of skins17#dig7 but you see how numerous are the gifts of ,athene the ,craftswoman4 ,what other animals use wine1 or olive oil8 ,except indeed in cases where we let them share in these things1 even though we do not share them with our fellowmen4 ,what creature of the sea uses corn1 what land animal uses things that grow in the sea8 ,and ,i have not yet mentioned gold and bronze and iron1 though in all these the the gods have made us very rich2 yet not to the end that we may bring reproach on them by disregarding the poor who go about in our midst1 especially when they happen to be of good character--men for instance who have inherited no paternal estate1 and are poor because in the greatness of their souls they have no desire for money4 ,now the crowd when they see such men blame the gods4 ,however it is not the gods who are to blame for their poverty1 but rather the insatiate greed of us men of property becomes the cause of this false conception of the gods among men1 and besides of unjust blame of the gods4 ,of what use1 ,i ask1 is it for us to pray that ,god will rain gold on the poor as he did on the people of ,rhodes87#dih7 ,for even though this should come to pass1 we should forthwith set our slaves underneath to catch it1 and put out vessels everywhere1 and drive off all comers so that we alone might seize upon the gifts of the gods meant for all in common4 ,and anyone would naturally think it strange if we should ask for this1 which is not in the nature of things1 and is in every way unprofitable1 while we do not do what is in our power4 ,who1 ,i ask1 ever became poor by giving to his neighbours8 ,indeed ,i myself1 who have often given lavishly to those in need1 have recovered my gifts again many times over at the hands of the gods1 though ,i am a poor man of business2 nor have ,i ever repented of that lavish giving4 ,and of the present time ,i will say nothing1 for it would be altogether irrational of me to compare the expenditure of private persons with that of an ,emperor2 but when ,i was myself still a private person ,i know that this happened to me many times4 ,my grandmother's estate for instance was kept for me untouched1 though others had taken possession of it by violence1 because from the little that ,i had ,i spent money on those in need and gave them a share47 1 1 4 1 1 7#dii7 #bia 4 4 4 1 1 1 1 1 ,b 4 1 4 2 1 7,we ought then to share our money with all men1 but more generously with the good1 and with the helpless and poor so as to suffice for their need4 ,and ,i will assert1 even though it be paradoxical to say so1 that it would be a pious act to share our clothes and food even with the wicked4 ,for it is to the humanity in a man that we give1 and not to his moral character4 ,hence ,i think that even those who are shut up in prison have a right to the same sort of care2 since this kind of philanthropy will not hinder justice4 ,for when many have been shut up in prison to await trial1 of whom some will be found guilty1 while others will prove to be innocent1 it would be harsh indeed if out of regard for the guiltless we should not bestow some pity on the guilty also1 or again1 if on account of the guilty we should behave ruthlessly and inhumanly to those also who have done no wrong4 ,this too1 when ,i consider it1 seems to me altogether wrong2 ,i mean that we call ,zeus by the title 8,god of ,strangers10 while we show ourselves more inhospitable to strangers than are the very ,scythians4 ,how1 ,i ask1 can one who wishes to sacrifice to ,zeus1 the ,god of ,strangers1 even approach his temple8 ,with what conscience can he do so1 when he has forgotten the saying7 2 78,from ,zeus come all beggars and strangers2 and a gift is precious though small087#ejj77 ,c 1 1 1 2 1 1 1 4 ,d 1 1 1 1 1 1 1 1 4 #bib 47#eja7 1 4 7#ejb7 1 1 1 1 ,b 1 1 4 1 1 1 1 1 4 ,c 1 1 1 1 7#ejc7 4 7#ejd7 1 1 1 1 ,d 4 7,again1 the man who worships ,zeus the ,god of ,comrades1 and who1 though he sees his neighbours in need of money1 does not give them even so much as a drachma1 how1 ,i say1 can he think that he is worshipping ,zeus aright8 ,when ,i observe this ,i am wholly amazed1 since ,i see that these titles of the gods are from the beginning of the world their express images1 yet in our practice we pay no attention to anything of the sort4 ,the gods are called by us 8gods of kindred10 and ,zeus the 8,god of ,kindred10 but we treat our kinsmen as though they were strangers4 ,i say 8kinsmen0 because every man1 whether he will or no1 is akin to every other man1 whether it be true1 as some say1 that we are all descended from one man and one woman1 or whether it came about in some other way1 and the gods created us all together1 at the first when the world began1 not one man and one woman only1 but many men and many women at once4 ,for they who had the power to create one man and one woman1 were able to create many men and women at once2 since the manner of creating one man and one woman is the same as that of creating many men and many women4 ,and7#eje7 one must have regard to the differences in our habits and laws1 or still more to that which is higher and more precious and more authoritative1 ,i mean the sacred tradition of the gods which has been handed down to us by the theurgists of earlier days1 namely that when ,zeus was setting all things in order there fell from him drops of sacred blood1 and from them1 as they say1 arose the race of men4 ,it follows therefore that we are all kinsmen1 whether1 many men and women as we are1 we come from two human beings1 or whether1 as the gods tell us1 and as we ought to believe1 since facts bear witness thereto1 we are all descended from the gods4 ,and that facts bear witness that many men came into the world at once1 ,i shall maintain elsewhere1 and precisely1 but for the moment it will be enough to say this much1 that if we were descended from one man and one woman1 it is not likely that our laws would show such great divergence2 nor in any case is it likely that the whole earth was filled with people by one man2 nay1 not even if the women used to bear many children at a time to their husbands1 like swine4 ,but when the gods all together had given birth to men1 just as one man came forth1 so in like manner came forth many men who had been allotted to the gods who rule over births2 and they brought them forth1 receiving their souls from the ,demiurge from eternity47#ejf77 1 1 2 1 #bic 1 1 1 1 4 1 ,b 1 4 7#ejg7 1 4 ,c 7#ejh7 1 4 1 1 1 1 ,d 1 1 1 1 #bid 1 1 1 4 2 2 ,b 4 1 1 4 7,it is proper also to bear in mind how many discourses have been devoted by men in the past to show that man is by nature a social animal4 ,and shall we1 after1 asserting this and enjoining it1 bear ourselves unsociably to our neighbours8 ,then let everyone make the basis of his conduct moral virtues1 and actions like these1 namely reverence towards the gods1 benevolence towards men1 personal chastity2 and thus let him abound in pious acts1 ,i mean by endeavouring always to have pious thoughts about the gods1 and by regarding the temples and images of the gods with due honour and veneration1 and by worshipping the gods as though he saw them actually present4 ,for our fathers established images and altars1 and the maintenance of undying fire1 and1 generally speaking1 everything of the sort1 as symbols of the presence of the gods1 not that we may regard such things as gods1 but that we may worship the gods through them4 ,for since being in the body it was in bodily wise that we must needs perform our service to the gods also1 though they are themselves without bodies2 they therefore revealed to us in the earliest images the class of gods next in rank to the first1 even those that revolve in a circle about the whole heavens4 ,but since not even to these can due worship be offered in bodily wise--for they are by nature not in need of anything7#eji7--;another class of images was invented on the earth1 and by performing our worship to them we shall make the gods propitious to ourselves4 ,for just as those who make offerings to the statues of the emperors1 who are in need of nothing1 nevertheless induce goodwill towards themselves thereby1 so too those who make offerings to the images of the gods1 though the gods need nothing1 do nevertheless thereby persuade them to help and to care for them4 ,for zeal to do all that is in one's power is1 in truth1 a proof of piety1 and it is evident that he who abounds in such zeal thereby displays a higher degree of piety2 whereas he who neglects what is possible1 and then pretends to aim at what is impossible1 evidently does not strive after the impossible1 since he overlooks the possible4 ,for even though ,god stands in need of nothing1 it does not follow that on that account nothing ought to be offered to him4 ,he does not need the reverence that is paid in words4 ,what then8 ,is it rational to deprive him of this also8 ,by no means4 ,it follows then that one ought not to deprive him either of the honour that is paid to him through deeds1 an honour which not three years or three thousand years have ordained1 but all past time among all the nations of the earth47 ,c 1 4 1 1 4 1 ,d 1 4 1 4 1 4 #bie 4 4 1 1 4 1 4 1 ,b 2 4 1 1 4 4 7,therefore1 when we look at the images of the gods1 let us not indeed think they are stones or wood1 but neither let us think they are the gods themselves2 and indeed we do not say that the statues of the emperors are mere wood and stone and bronze1 but still less do we say they are the emperors themselves4 ,he therefore who loves the emperor delights to see the emperor's statue1 and he who loves his son delights to see his son's statue1 and he who loves his father delights to see his father's statue4 ,it follows that he who loves the gods delights to gaze on the images of the gods1 and their likenesses1 and he feels reverence and shudders with awe of the gods who look at him from the unseen world4 ,therefore if any man thinks that because they have once been called likenesses of the gods1 they are incapable of being destroyed1 he is1 it seems to me1 altogether foolish2 for surely in that case they were incapable of being made by men's hands4 ,but what has been made by a wise and good man can be destroyed by a bad and ignorant man4 ,but those beings which were fashioned by the gods as the living images of their invisible nature1 ,i mean the gods who revolve in a circle in the heavens1 abide imperishable for all time4 ,therefore let no man disbelieve in gods because he sees and hears that certain persons have profaned their images and temples4 ,have they not in many cases put good men to death1 like ,socrates and ,dio and the great ,empedotimus87#eaj7 ,and yet ,i am very sure that the gods cared more for these men than for the temples4 ,but observe that since they knew that the bodies even of these men were destructible1 they allowed them to yield to nature and to submit1 but later on they exacted punishment from their slayers2 and this has happened in the sight of all1 in our own day also1 in the case of all who have profaned the temples47 4 ,c 1 1 1 2 1 1 ,d 1 4 1 4 1 #bif 1 1 1 1 1 1 1 1 1 1 4 1 ,b 4 7,therefore let no man deceive us with his sayings or trouble our faith in a divine providence4 ,for as for those who make such profanation a reproach against us1 ,i mean the prophets of the ,jews1 what have they to say about their own temple1 which was overthrown three times and even now is not being raised up again8 ,this ,i mention not as a reproach against them1 for ,i myself1 after so great a lapse of time1 intended to restore it1 in honour of the god whose name has been associated with it4 ,but in the present case ,i have used this instance because ,i wish to prove that nothing made by man can be indestructible and that those prophets who wrote such statements were uttering nonsense1 due to their gossiping with silly old women4 ,in my opinion there is no reason why their god should not be a mighty god1 even though he does not happen to have wise prophets or interpreters4 ,but the real reason why they are not wise is that they have not submitted their souls to be cleansed by the regular course of study1 nor have they allowed those studies to open their tightly closed eyes1 and to clear away the mist that hangs over them4 ,but since these men see as it were a great light through a fog1 not plainly or clearly1 and since they think that what they see is not a pure light but a fire1 and they fail to discern all that surrounds it1 they cry with a loud voice3 8,tremble1 be afraid1 fire1 flame1 death1 a dagger1 a broadsword60 thus describing under many names the harmful might of fire4 ,but on this subject it will be better to demonstrate separately how much inferior to our own poets are these teachers of tales about the gods47 1 1 ,c 4 1 1 4 1 1 1 4 ,d 4 7,it is our duty to adore not only the images of the gods1 but also their temples and sacred precincts and altars4 ,and it is reasonable to honour the priests also as officials and servants of the gods2 and because they minister to us what concerns the gods1 and they lend strength to the gods' gift of good things to us2 for they sacrifice and pray on behalf of all men4 ,it is therefore right that we should pay them all not less1 if not indeed more1 than the honours that we pay to the magistrates of the state4 ,and if any one thinks that we ought to assign equal honours to them and to the magistrates of the state1 since the latter also are in some sort dedicated to the service of the gods1 as being guardians of the laws1 nevertheless we ought at any rate to give the priests a far greater share of our good will4 ,the ,achaeans1 for instance1 enjoined on their king7#eaa7 to reverence the priest1 though he was one of the enemy1 whereas we do not even reverence the priests who are our friends1 and who pray and sacrifice on our behalf47 1 1 47#eab7 1 #big 1 1 1 1 4 1 1 1 17#eac7 1 ,b 1 4 2 1 1 7#ead7 1 4 ,c 1 4 1 1 7,but since my discourse has come back again to the beginning as ,i have so long wished1 ,i think it is worth while for me to describe next in order what sort of man a priest ought to be1 in order that he may justly be honoured himself and may cause the gods to be honoured4 ,for as for us1 we ought not to investigate or enquire as to his conduct1 but so long as a man is called a priest we ought to honour and cherish him1 but if he prove to be wicked we ought to allow his priestly office to be taken away from him1 since he has shown himself unworthy of it4 ,but so long as he sacrifices for us and makes offerings and stands in the presence of the gods1 we must regard him with respect and reverence as the most highly honoured chattel7#eae7 of the gods4 ,for it would be absurd for us to pay respect to the very stones of which the altars are made1 on account of their being dedicated to the gods1 because they have a certain shape and form suited to the ritual for which they have been fashioned1 and then not to think that we ought to honour a man who has been dedicated to the gods4 ,perhaps someone will object--8,but suppose he does wrong and often fails to offer to the gods their sacred rites80 ,then indeed ,i answer that we ought to convict a man of that sort1 so that he may not by wickedness offend the gods2 but that we ought not to dishonour him until he has been convicted4 ,nor indeed is it reasonable that when we have set our hands to this business1 we should take away their honour not only from these offenders but also from those who are worthy to be honoured4 ,then let every priest1 like every magistrate1 be treated with respect1 since there is also an oracle to that effect from the ,didymaean god37#eaf77 1 ,d 1 1 1 1 78,as for men who with reckless minds work wickedness against the priests of the deathless gods and plot against their privileges with plans that fear not the gods1 never shall such men travel life's path to the end1 men who have sinned against the blessed gods whose honour and holy service those priests have in charge407#eag77 7,and again in another oracle the god says37 --1 78,all my servants from harmful mischief----207#eah77 4 7and he says that on their behalf he will inflict punishment on the aggressors47 1 1 1 1 ,b 4 1 1 1 1 1 1 ,c 1 1 1 1 1 1 1 1 1 4 ,d 1 4 4 1 4 #bii 1 1 1 1 2 1 1 ,b 1 4 7,now though there are many utterances of the god to the same effect1 by means of which we may learn to honour and cherish priests as we ought1 ,i shall speak on this subject elsewhere at greater length4 ,but for the present it is enough to point out that ,i am not inventing anything offhand1 since ,i think that the declaration made by the god and the injunction expressed in his own words are sufficient4 ,therefore let any man who considers that as a teacher of such matters ,i am worthy to be believed show due respect to the god and obey him1 and honour the priests of the gods above all other men4 ,and now ,i will try to describe what sort of man a priest himself ought to be1 though not for your especial benefit4 ,for if ,i did not already know from the evidence both of the high priest and of the most mighty gods that you administer this priestly office aright--at least all matters that come under your management--,i should not have ventured to confide to you a matter so important4 ,but ,i do so in order that you may be able from what ,i say to instruct the other priests1 not only in the cities but in the country districts also1 more convincingly and with complete freedom2 since not of your own self do you alone devise these precepts and practise them1 but you have me also to give you support1 who by the grace of the gods am known as sovereign pontiff1 though ,i am indeed by no means worthy of so high an office2 though ,i desire1 and moreover constantly pray to the gods that ,i may be worthy4 ,for the gods1 you must know1 hold out great hopes for us after death2 and we must believe them absolutely4 ,for they are always truthful1 not only about the future life1 but about the affairs of this life also4 ,and since in the superabundance of their power they are able both to overcome the confusion that exists in this life and to regulate its disorders and irregularities1 will they not all the more in that other life where conflicting things are reconciled1 after the immortal soul has been separated from the body and the lifeless body has turned to earth1 be able to bestow all those things for which they have held out hopes to mankind8 ,therefore since we know that the gods have granted to their priests a great recompense1 let us make them responsible in all things for men's esteem of the gods1 displaying their own lives as an example of what they ought to preach to the people47 4 1 ,c 4 1 1 1 1 1 7,the first thing we ought to preach is reverence towards the gods4 ,for it is fitting that we should perform our service to the gods as though they were themselves present with us and beheld us1 and though not seen by us could direct their gaze1 which is more powerful than any light1 even as far as our hidden thoughts4 ,and this saying is not my own7#eai7 but the god's1 and has been declared in many utterances1 but for me surely it is sufficient1 by bringing forth one such utterance1 to illustrate two things in one1 namely how the gods see all things and how they rejoice in god fearing men37 ,d 1 1 1 #cjj 7#ebj7 1 4 78,on all sides extend the farseeing rays of ,phoebus4 ,his swift gaze pierces even through sturdy rocks1 and travels through the dark blue sea1 nor is he unaware of the starry multitude that passes in returning circuit through the unwearied heavens for ever by the statutes of necessity2 nor of all the tribes of the dead in the underworld whom ,tartarus has admitted within the misty dwelling of ,hades1 beneath the western darkness4 ,and ,i delight in godfearing men as much even as in ,olympus407#eba77 1 1 4 ,b 7#ebb7 4 7#ebc7 2 ,c 4 1 4 1 4 1 4 1 ,d 4 1 1 7#ebd7 4 1 #cja 1 1 1 1 1 ,b 4 7,now in so far as all soul1 but in a much higher degree the soul of man1 is akin to and related to the gods1 so much the more is it likely that the gaze of the gods should penetrate through his soul easily and effectively4 ,and observe the love of the god for mankind when he says that he delights in the disposition of godfearing men as much as in ,olympus most pure and bright4 ,how then shall he not lead up our souls from the darkness and from ,tartarus1 if we approach him with pious awe8 ,and indeed he has knowledge even of those who have been imprisoned in ,tartarus--for not even that region falls outside the power of the gods1--and to the godfearing he promises ,olympus instead of ,tartarus4 ,wherefore we ought by all means to hold fast to deeds of piety1 approaching the gods with reverence1 and neither saying nor listening to anything base4 ,and the priests ought to keep themselves pure not only from impure or shameful acts1 but also from uttering words and hearing speeches of that character4 ,accordingly we must banish all offensive jests and all licentious intercourse4 ,and that you may understand what ,i mean by this1 let no one who has been consecrated a priest read either ,archilochus or ,hipponax7#ebe7 or anyone else who writes such poems as theirs4 ,and in ,old ,comedy let him avoid everything of that type--for it is better so--and indeed on all accounts philosophy alone will be appropriate for us priests2 and of philosophers only those who chose the gods as guides of their mental discipline1 like ,pythagoras and ,plato and ,aristotle1 and the school of ,chrysippus and ,zeno4 ,for we ought not to give heed to them all nor to the doctrines of all1 but only to those philosophers and those of their doctrines that make men godfearing1 and teach concerning the gods1 first that they exist1 secondly that they concern themselves with the things of this world1 and further that they do no injury at all either to mankind or to one another out of jealousy or envy or enmity4 ,i mean the sort of thing our poets in the first place have brought themselves into disrepute by writing1 and in the second place such tales as the prophets of the ,jews take pains to invent1 and are admired for so doing by those miserable men who have attached themselves to the ,galilaeans47 1 1 4 1 1 ,c 4 1 1 1 4 7,but for us it will be appropriate to read such narratives as have been composed about deeds that have actually been done2 but we must avoid all fictions in the form of narrative such as were circulated among men in the past1 for instance tales whose theme is love1 and generally speaking everything of that sort4 ,for just as not every road is suitable for consecrated priests1 but the roads they travel ought to be duly assigned1 so not every sort of reading is suitable for a priest4 ,for words breed a certain sort of disposition in the soul1 and little by little it arouses desires1 and then on a sudden kindles a terrible blaze1 against which one ought1 in my opinion1 to arm oneself well in advance47 1 ,d 4 1 1 1 4 1 1 4 4 1 #cjb 1 4 7,let us not admit discourses by ,epicurus or ,pyrrho2 but indeed the gods have already in their wisdom destroyed their works1 so that most of their books have ceased to be4 ,nevertheless there is no reason why ,i should not1 by way of example1 mention these works too1 to show what sort of discourses priests must especially avoid2 and if such discourses1 then much more must they avoid such thoughts4 ,for an error of speech is1 in my opinion1 by no means the same as an error of the mind1 but we ought to give heed to the mind first of all1 since the tongue sins in company with it4 ,we ought to learn by heart the hymns in honour of the gods--many and beautiful they are1 composed by men of old and of our own time--though indeed we ought to try to know also those which are being sung in the temples4 ,for the greater number were bestowed on us by the gods themselves1 in answer to prayer1 though some few also were written by men1 and were composed in honour of the gods by the aid of divine inspiration and a soul inaccessible to things evil47 1 1 1 7#ebf7 ,b 1 4 1 1 1 1 1 1 ,c 4 7,all this1 at least1 we ought to study to do1 and we ought also to pray often to the gods1 both in private and in public1 if possible three times a day1 but if not so often1 certainly at dawn and in the evening4 ,for it is not meet that a consecrated priest should pass a day or a night without sacrifice2 and dawn is the beginning of the day as twilight is of the night4 ,and it is proper to begin both periods with sacrifice to the gods1 even when we happen not to be assigned to perform the service4 ,for it is our duty to maintain all the ritual of the temples that the law of our fathers prescribes1 and we ought to perform neither more nor less than that ritual2 for eternal are the gods1 so that we too ought to imitate their essential nature in order that thereby we may make them propitious47 1 1 7#ebg7 1 1 7#ebh7 1 2 ,d 1 4 1 4 1 1 #cjc 1 1 4 1 ,b 1 1 1 4 7,now if we were pure soul alone1 and our bodies did not hinder us in any respect1 it would be well to prescribe one sort of life for priests4 ,but since what he should practise when on duty concerns the individual priest alone1 not priests absolutely1 what should we concede to a man who has received the office of priest1 on occasions when he is not actually engaged in service in the temples8 ,i think that a priest ought to keep himself pure from all contamination1 for a night and a day1 and then after purifying himself for another night following on the first1 with such rites of purification as the sacred laws prescribe1 he should under these conditions enter the temple and remain there for as many days as the law commands4 7,thirty is the number with us at ,rome1 but in other places the number varies47 ,it is proper then1 ,i think1 that he should remain throughout all these days in the sacred precincts1 devoting himself to philosophy1 and that he should not enter a house or a marketplace1 or see even a magistrate1 except in the precincts1 but should concern himself with his service to the god1 overseeing and arranging everything in person2 and then1 when he has completed the term of days1 he should retire from his office in favour of another4 ,and when he turns again to the ordinary life of mankind1 he may be allowed to visit a friend's house1 and1 when invited1 to attend a feast1 but not on the invitation of all but only of persons of the highest character4 ,and at this time there would be nothing out of the way in his going occasionally to the marketplace and conversing with the governor or the chief magistrate of his tribe1 and giving aid1 as far as lies in his power1 to those who have a good reason for needing it47 1 1 1 4 ,c 4 1 1 4 ,d 7#ebi7 1 1 7#ecj7 4 17#eca7 #cjd 4 7#ecb7 1 1 4 2 7#ecc7 4 7,and it is in my opinion fitting for priests to wear the most magnificent dress when they are within the temple performing the services1 but when they are outside the sacred precincts to wear ordinary dress1 without any extravagance4 ,for it is not rational that we should misuse1 in empty conceit and vain ostentation1 what has been given to us for the honour of the gods4 ,and for this reason we ought in the market place to abstain from too costly dress and from outward show1 and in a word from every sort of pretentiousness4 ,for consider how the gods1 because they admired the perfect moderation of ,amphiaraus17#ecd7 after they had decreed the destruction of that famous army--and he1 though he knew that it would be so1 went with the expedition and therefore did not escape his fated end1--the gods ,i say transformed him completely from what he had been1 and removed him to the sphere of the gods4 ,for all the others who were in the expedition against ,thebes engraved a device on their shields before they had conquered the enemy1 and erected trophies to celebrate the downfall of the ,cadmeans2 but he1 the associate of the gods1 when he went to war had arms with no device2 but gentleness he had1 and moderation1 as even the enemy bore witness4 ,hence ,i think that we priests ought to show moderation in our dress1 in order that we may win the goodwill of the gods1 since it is no slight offence that we commit against them when we wear in public the sacred dress and make it public property1 and in a word give all men an opportunity to stare at it as though it were something marvellous4 ,for whenever this happens1 many who are not purified come near us1 and by this means the symbols of the gods are polluted4 ,moreover what lawlessness it is1 what arrogance towards the gods for us ourselves when we are not living the priestly life to wear the priestly dress6 ,however1 of this too ,i shall speak more particularly in another place2 and what ,i am writing to you at the moment is only a mere outline of the subject47 ,b 4 1 1 4 ,c 1 1 1 4 1 7#ece7 1 ,d 1 1 4 1 1 1 2 7,no priest must anywhere be present at the licentious theatrical shows of the present day1 nor introduce one into his own house2 for that is altogether unfitting4 ,indeed if it were possible to banish such shows absolutely from the theatres so as to restore to ,dionysus those theatres pure as of old1 ,i should certainly have endeavoured with all my heart to bring this about2 but as it is1 since ,i thought that this is impossible1 and that even if it should prove to be possible it would not on other accounts be expedient1 ,i forebore entirely from this ambition4 ,but ,i do demand that priests should withdraw themselves from the licentiousness of the theatres and leave them to the crowd4 ,therefore let no priest enter a theatre or have an actor or a chariotdriver for his friend2 and let no dancer or mime even approach his door4 ,and as for the sacred games1 ,i permit anyone who will to attend those only in which women are forbidden not only to compete but even to be spectators4 ,with regard to the hunting shows with dogs which are performed in the cities inside the theatres1 need ,i say that not only priests but even the sons of priests must keep away from them87 1 4 #cje 1 1 4 1 1 4 ,b 1 1 1 1 4 7,now it would perhaps have been well to say earlier from what class of men and by what method priests must be appointed2 but it is quite appropriate that my remarks should end with this4 ,i say that the most upright men in every city1 by preference those who show most love for the gods1 and next those who show most love for their fellow men1 must be appointed1 whether they be poor or rich4 ,and in this matter let there be no distinction whatever whether they are unknown or well known4 ,for the man who by reason of his gentleness has not won notice ought not to be barred by reason of his want of fame4 ,even though he be poor and a man of the people1 if he possess within himself these two things1 love for ,god and love for his fellow men1 let him be appointed priest4 ,and a proof of his love for ,god is his inducing his own people to show reverence to the gods2 a proof of his love for his fellows is his sharing cheerfully1 even from a small store1 with those in need1 and his giving willingly thereof1 and trying to do good to as many men as he is able47 1 4 1 ,c 1 7#ecf7 4 7#ecg7 1 1 1 1 1 ,d 1 4444 7,we must pay especial attention to this point1 and by this means effect a cure4 ,for when it came about that the poor were neglected and overlooked by the priests1 then ,i think the impious ,galilaeans observed this fact and devoted themselves to philanthropy4 ,and they have gained ascendancy in the worst of their deeds through the credit they win for such practices4 ,for just as those who entice children with a cake1 and by throwing it to them two or three times induce them to follow them1 and then1 when they are far away from their friends cast them on board a ship and sell them as slaves1 and that which for the moment seemed sweet1 proves to be bitter for all the rest of their lives--by the same method1 ,i say1 the ,galilaeans also begin with their socalled lovefeast1 or hospitality1 or service of tables1--for they have many ways of carrying it out and hence call it by many names1--the result is that they have led very many into atheism44447#ech77 ,,the ,,caesars ,introduction ,the ,caesars1 otherwise entitled in the ,,mss4 ,symposium or ,kronia 7,latin ,saturnalia7 was written at ,constantinople in #cfa and was probably addressed to ,sallust1 to whom ,julian had sent his lost work the ,kronia47#eci7 ,the interlocutor in the promium7#edj7 is almost certainly ,sallust4 8,caesar0 was in ,julian's time a ,roman ,emperor's most splendid title1 and was regularly used by the barbarians when they referred to the ,emperor4 ,the idea and the working out of the satire is ,lucianic and there are echoes here and there of ,lucian's ,dialogues of the ,dead1 but ,julian is neither so witty nor so frivolous as ,lucian4 ,in speaking of the gods he allows himself a licence which is appropriate to the festival1 but would otherwise seem inconsistent with the admonitions addressed to priests in the ,fragment of a ,letter4 ,his conception of the ,state and of the ideal ruler is ,greek rather than ,roman4 7,julian1 ,emperor7 7,the ,caesars7 1 1 4 78,it is the season of the ,kronia17#eda7 during which the god allows us to make merry4 ,but1 my dear friend1 as ,i have no talent for amusing or entertaining ,i must methinks take pains not to talk mere nonsense407 1 1 2 4 78,but1 ,caesar1 can there be anyone so dull and stupid as to take pains over his jesting8 ,i always thought that such pleasantries were a relaxation of the mind and a relief from pains and cares407 ,b 1 4 4 1 2 78,yes1 and no doubt your view is correct1 but that is not how the matter strikes me4 ,for by nature ,i have no turn for raillery1 or parody1 or raising a laugh4 ,but since ,i must obey the ordinance of the god of the festival1 should you like me to relate to you by way of entertainment a myth in which there is perhaps much that is worth hearing807 ,c 1 1 1 1 1 4 78,i shall listen with great pleasure1 for ,i too am not one to despise myths1 and ,i am far from rejecting those that have the right tendency2 indeed ,i am of the same opinion as you and your admired1 or rather the universally admired1 ,plato4 ,he also often conveyed a serious lesson in his myths407 4 78,by ,zeus1 that is true indeed607 2 78,but what is your myth and of what type807 #cjg 1 1 1 1 17#edb7 4 78,not one of those oldfashioned ones such as ,aesop7#edc7 wrote4 ,but whether you should call mine an invention of ,hermes--for it was from him ,i learned what ,i am going to tell you--or whether it is really true or a mixture of truth and fiction1 the upshot1 as the saying is1 will decide407 1 1 4 78,this is indeed a fine preface that you have composed1 just the thing for a myth1 not to say an oration6 ,but now pray tell me the tale itself1 whatever its type may be407 4 78,attend407 ,b 1 7#edd7 4 1 1 1 7,at the festival of the ,kronia ,romulus gave a banquet1 and invited not only all the gods1 but the ,emperors as well4 ,for the gods couches had been prepared on high1 at the very apex1 so to speak1 of the sky17#ede7 on7 1 4 78,olympus where they say is the seat of the gods1 unshaken for ever407#edf77 1 1 4 ,c 4 1 1 4 1 4 1 4 ,d 1 1 4 1 4 1 4 7#edg7 1 #cjh 1 4 1 1 4 1 1 4 7,for we are told that after ,heracles1 ,quirinus also ascended thither1 since we must give ,romulus the name of ,quirinus in obedience to the divine will47#edh7 ,for the gods then the banquet had been made ready there4 ,but just below the moon in the upper air he had decided to entertain the ,emperors4 ,the lightness of the bodies with which they had been invested1 and also the revolution of the moon sustained them4 ,four couches were there made ready for the superior gods4 ,that of ,kronos was made of gleaming ebony1 which concealed in its blackness a lustre so intense and divine that no one could endure to gaze thereon4 ,for in looking at that ebony1 the eyes suffered as much1 methinks1 from its excess of radiance as from the sun when one gazes too intently at his disc4 ,the couch of ,zeus was more brilliant than silver1 but paler than gold2 whether however one ought to call this 8electron107#edi7 or to give it some other name1 ,hermes could not inform me precisely4 ,on either side of these sat on golden thrones the mother and daughter1 ,hera beside ,zeus and ,rhea beside ,kronos4 ,as for the beauty of the gods1 not even ,hermes tried to describe it in his tale2 he said that it transcended description1 and must be comprehended by the eye of the mind2 for in words it was hard to portray and impossible to convey to mortal ears4 ,never indeed will there be or appear an orator so gifted that he could describe such surpassing beauty as shines forth on the countenances of the gods47 ,b 4 1 1 1 1 1 ,c 4 1 1 1 ,d 1 7#eej7 4 7,for the other gods had been prepared a throne or couch1 for everyone according to seniority4 ,nor did any dispute arise as to this1 but as ,homer said17#eea7 and correctly1 no doubt instructed by the ,muses themselves1 every god has his seat on which it is irrevocably ordained that he shall sit1 firmly and immovably fixed2 and though they rise on the entrance of their father they never confound or change the order of their seats or infringe on one another's1 since every one knows his appointed place4 ,now when the gods were seated in a circle1 ,silenus1 amorous1 methinks1 of ,dionysus ever fair and ever young1 who sat close to ,zeus his father1 took his seat next to him on the pretext that he had brought him up and was his tutor4 ,and since ,dionysus loves jesting and laughter and is the giver of the ,graces1 ,silenus diverted the god with a continual flow of sarcasms and jests1 and in other ways besides47 7#eeb7 1 1 1 1 1 1 1 4 1 1 1 1 #cji 4 1 1 1 1 1 ,b 1 7#eec7 4 1 1 1 2 1 1 1 4 ,c 1 1 1 4 1 1 1 4 7,when the banquet had been arranged for the ,emperors also1 ,julius ,caesar entered first1 and such was his passion for glory that he seemed ready to contend with ,zeus himself for dominion4 ,whereupon ,silenus observing him said1 8,take care1 ,zeus1 lest this man in his lust for power be minded to rob you of your empire4 ,he is1 as you see1 tall and handsome1 and if he resembles me in nothing else1 round about his head he is very like me407#eed7 ,while ,silenus1 to whom the gods paid very little attention1 was jesting thus1 ,octavian entered1 changing colour continually1 like a chameleon1 turning now pale now red2 one moment his expression was gloomy1 sombre1 and overcast1 the next he unbent and showed all the charms of ,aphrodite and the ,graces4 ,moreover in the glances of his eyes he was fain to resemble mighty ,helios1 for he preferred that none who approached should be able to meet his gaze47#eee7 8,good ,heavens60 exclaimed ,silenus1 8what a changeable monster is this6 ,what mischief will he do us80 8,cease trifling10 said ,apollo1 8after ,i have handed him over to ,zeno7#eef7 here1 ,i shall transform him for you straightway to gold without alloy4 ,come1 ,zeno10 he cried1 8take charge of my nursling40 ,zeno obeyed1 and thereupon1 by reciting over ,octavian a few of his doctrines17#eeg7 in the fashion of those who mutter the incantations of ,zamolxis17#eeh7 he made him wise and temperate47 1 4 1 ,d 4 7,the third to hasten in was ,tiberius1 with countenance solemn and grim1 and an expression at once sober and martial4 ,but as he turned to sit down his back was seen to be covered with countless scars1 burns1 and sores1 painful welts and bruises1 while ulcers and abscesses were as though branded thereon1 the result of his selfindulgent and cruel life47#eei7 ,whereupon ,silenus cried out17 1 1 78,far different1 friend1 thou appearest now than before107#efj77 4 1 1 1 2 1 1 1 1 4 #caj 1 1 4 1 1 4 1 4 1 1 ,b 4 4 1 1 7#efa7 4 1 1 1 1 4 1 1 1 1 4 ,c 1 1 4 4 1 1 1 4 1 1 1 1 4 4 7and seemed more serious than was his wont4 8,pray1 why so solemn1 little father80 said ,dionysus4 8,it was this old satyr10 he replied1 8he shocked me and made me forget myself and introduce ,homer's ,muse40 8,take care10 said ,dionysus1 8he will pull your ear1 as he is said to have done to a certain grammarian407#efb7 8,plague take him10 said ,silenus1 8in his little island0--he was alluding to ,capri--8let him scratch the face of that wretched fisherman407#efc7 ,while they were still joking together1 there came in a fierce monster47#efd7 ,thereupon all the gods turned away their eyes from the sight1 and next moment ,justice handed him over to the ,avengers who hurled him into ,tartarus4 ,so ,silenus had no chance to say anything about him4 ,but when ,claudius came in ,silenus began to sing some verses from the ,knights of ,aristophanes17#efe7 toadying ,claudius1 as it seemed1 instead of ,demos4 ,then he looked at ,quirinus and said1 8,quirinus1 it is not kind of you to invite your descendant to a banquet without his freedmen ,narcissus and ,pallas47#eff7 ,come10 he went on1 8send and fetch them1 and please send too for his spouse ,messalina1 for without them this fellow is like a layfigure in a tragedy1 ,i might almost say lifeless407#efg7 ,while ,silenus was speaking ,nero entered1 lyre in hand and wearing a wreath of laurel4 ,whereupon ,silenus turned to ,apollo and said1 8,you see he models himself on you40 8,i will soon take off that wreath10 replied ,apollo1 8for he does not imitate me in all things1 and even when he does he does it badly40 ,then his wreath was taken off and ,cocytus instantly swept him away47 ,d 1 1 1 1 4 1 1 1 7#efh7 1 2 4 #caa 1 1 1 1 1 4 1 4 ,b 4 1 1 1 2 1 1 4 4 1 ,c 4 1 4 1 4 1 4 7,after ,nero many ,emperors of all sorts came crowding in together1 ,vindex1 ,galba1 ,otho1 ,vitellius1 so that ,silenus exclaimed1 8,where1 ye gods1 have ye found such a swarm of monarchs8 ,we are being suffocated with their smoke2 for brutes of this sort spare not even the temple of the gods407#efi7 ,then ,zeus turned to his brother ,serapis1 and pointing to ,vespasian said1 8,send this niggard from ,egypt forthwith to extinguish the flames4 ,as for his sons1 bid the eldest7#egj7 sport with ,aphrodite ,pandemos and chain the younger7#ega7 in the stocks like the ,sicilian monster407#egb7 ,next entered an old man17#egc7 beautiful to behold2 for even old age can be radiantly beautiful4 ,very mild were his manners1 most just his dealings4 ,in ,silenus he inspired such awe that he fell silent4 8,what60 said ,hermes1 8have you nothing to say to us about this man80 8,yes1 by ,zeus10 he replied1 8,i blame you gods for your unfairness in allowing that blood thirsty monster to rule for fifteen years1 while you granted this man scarce one whole year40 8,nay10 said ,zeus1 8do not blame us4 ,for ,i will bring in many virtuous princes to succeed him40 ,accordingly ,trajan entered forthwith1 carrying on his shoulders the trophies of his wars with the ,getae and the ,parthians4 ,silenus1 when he saw him1 said in a whisper which he meant to be heard1 8,now is the time for ,zeus our master to look out1 if he wants to keep ,ganymede for himself407 ,d 1 4 1 2 2 4 #cab 1 1 4 1 4 1 1 1 1 1 1 ,b 1 1 1 1 4 ,c 7#egd7 4 7,next entered an austerelooking man7#ege7 with a long beard1 an adept in all the arts1 but especially music1 one who was always gazing at the heavens and prying into hidden things4 ,silenus when he saw him said1 8,what think ye of this sophist8 ,can he be looking here for ,antinous8 ,one of you should tell him that the youth is not here1 and make him cease from his madness and folly40 ,thereupon entered a man7#egf7 of temperate character1 ,i do not say in love affairs but in affairs of state4 ,when ,silenus caught sight of him he exclaimed1 8,bah6 ,such fussing about trifles6 ,this old man seems to me the sort of person who would split cumin seed407#egg7 ,next entered the pair of brothers1 ,verus7#egh7 and ,lucius47#egi7 ,silenus scowled horribly because he could not jeer or scoff at them1 especially not at ,verus2 but he would not ignore his errors of judgment in the case of his son7#ehj7 and his wife17#eha7 in that he mourned the latter beyond what was becoming1 especially considering that she was not even a virtuous woman2 and he failed to see that his son was ruining the empire as well as himself1 and that though ,verus had an excellent soninlaw who would have administered the state better1 and besides would have managed the youth better than he could manage himself4 ,but though he refused to ignore these errors he reverenced the exalted virtue of ,verus4 ,his son however he considered not worth even ridicule and so let him pass4 ,indeed he fell to earth of his own accord because he could not keep on his feet or accompany the heroes47 4 1 1 1 1 1 1 1 4 ,d 1 7#ehb7 4 1 1 4 7#ehc7 1 4 1 4 #cac 4 4 7#ehd7 1 1 ,b 1 4 1 1 1 1 4 4 1 1 ,c 4 1 7,then ,pertinax came in to the banquet still bewailing his violent end4 ,but ,justice took pity on him and said1 8,nay1 the authors of this deed shall not long exult4 ,but ,pertinax1 you too were guilty1 since at least so far as conjecture went you were privy to the plot that was aimed at the son of ,marcus40 ,next came ,severus1 a man of excessively harsh temper and delighting to punish4 8,of him10 said ,silenus1 8,i have nothing to say1 for ,i am terrified by his forbidding and implacable looks40 ,when his sons would have entered with him1 ,minos kept them at a distance4 ,however1 when he had clearly discerned their characters1 he let the younger7#ehe7 pass1 but sent away the elder7#ehf7 to atone for his crimes4 ,next ,macrinus1 assassin and fugitive1 and after him the pretty boy from ,emesa7#ehg7 were driven far away from the sacred enclosure4 ,but ,alexander the ,syrian sat down somewhere in the lowest ranks and loudly lamented his fate47#ehh7 ,silenus made fun of him and exclaimed1 8,o fool and madman6 ,exalted as you were you could not govern your own family1 but gave your revenues to your mother37#ehi7 nor could you be persuaded how much better it was to bestow them on your friends than to hoard them40 8,i however10 said ,justice1 8will consign to torment all who were accessory to his death40 ,and then the youth was left in peace4 ,next entered ,gallienus and his father17#eij7 the latter still dragging the chains of his captivity1 the other with the dress and languishing gait of a woman4 ,seeing ,valerian1 ,silenus cried17 1 2 78,who is this with the white plume that leads the army's van807#eia77 1 1 7,then he greeted ,gallienus with17 78,he who is all decked with gold and dainty as a maiden407#eib77 4 7,but ,zeus ordered the pair to depart from the feast47 ,d 1 1 4 1 4 #cad 1 1 1 1 7,next came ,claudius17#eic7 at whom all the gods gazed1 and admiring his greatness of soul granted the empire to his descendants1 since they thought it just that the posterity of such a lover of his country should rule as long as possible4 ,then ,aurelian came rushing in as though trying to escape from those who would detain him before the judgment seat of ,minos4 ,for many charges of unjustifiable murders were brought against him1 and he was in flight because he could ill defend himself against the indictments4 ,but my lord ,helios7#eid7 who had assisted him on other occasions1 now too came to his aid and declared before the gods17 1 2 78,he has paid the penalty1 or have you forgotten the oracle uttered at ,delphi1 #8,if his punishment match his crime justice has been done'807#eie77 1 ,b 1 1 4 1 1 1 1 4 ,c 1 1 2 1 4 1 1 1 1 ,d 4 1 1 2 2 1 1 1 2 1 1 1 1 2 1 4 7,with ,aurelian entered ,probus1 who in less than seven years restored seventy cities and was in many ways a wise administrator4 ,since he had been unjustly treated by impious men the gods paid him honours1 and moreover exacted the penalty from his assassins4 ,for all that1 ,silenus tried to jest at his expense1 though many of the gods urged him to be silent4 ,in spite of them he called out1 8,now let those that follow him learn wisdom from his example4 ,probus1 do you not know that when physicians give bitter medicines they mix them with honey87#eif7 ,but you were always too austere and harsh and never displayed toleration4 ,and so your fate1 though unjust1 was natural enough4 ,for no one can govern horses or cattle or mules1 still less men1 unless he sometimes yields to them and gratifies their wishes2 just as physicians humour their patients in trifles so that they may make them obey in things more essential40 8,what now1 little father10 exclaimed ,dionysus1 8have you turned up as our philosopher80 8,why1 my son10 he replied1 8did ,i not make a philosopher of you8 ,do you not know that ,socrates also1 who was so like me17#eig7 carried off the prize for philosophy from his contemporaries1 at least if you believe that your brother7#eih7 tells the truth8 ,so you must allow me to be serious on occasion and not always jocose407 #cae 1 1 1 1 4 1 1 1 ,b 1 4 1 1 1 4 1 4 1 ,c 4 1 4 4 4 4 ,d 1 1 4 1 4 1 #caf 1 1 1 4 7,while they were talking1 ,carus and his sons tried to slip into the banquet1 but ,justice drove them away4 ,next ,diocletian advanced in pomp1 bringing with him the two ,maximians and my grandfather ,constantius47#eii7 ,these latter held one another by the hand and did not walk alongside of ,diocletian1 but formed a sort of chorus round him4 ,and when they wished to run before him as a bodyguard he prevented them1 since he did not think himself entitled to more privileges than they4 ,but when he realised that he was growing weary he gave over to them all the burdens that he carried on his shoulders1 and thereafter walked with greater ease4 ,the gods admired their unanimity and permitted them to sit far in front of many of their predecessors4 ,maximian was so grossly intemperate that ,silenus wasted no jests on him1 and he was not allowed to join the emperors at their feast4 ,for not only did he indulge in vicious passions of all sorts1 but proved meddlesome and disloyal and often introduced discord into that harmonious quartette4 ,justice therefore banished him without more ado4 ,so he went ,i know not whither1 for ,i forgot to interrogate ,hermes on this point4 ,however into that harmonious symphony of four there crept a terribly harsh and discordant strain4 ,for this reason ,justice would not suffer the two7#fjj7 so much as to approach the door of that assembly of heroes4 ,as for ,licinius1 he came as far as the door1 but as his misdeeds were many and monstrous ,minos forthwith drove him away4 ,constantine however entered and sat some time1 and then came his sons47#fja7 ,magnentius7#fjb7 was refused admission because he had never done anything really laudable1 though much that he achieved had the appearance of merit4 ,so the gods1 who perceived that these achievements were not based on any virtuous principle1 sent him packing1 to his deep chagrin47 1 1 1 1 4 4 1 ,b 1 2 1 1 1 1 1 4 2 4 ,c 1 1 1 1 1 1 1 7#fjc7 4 1 1 4 1 ,d 1 1 4 1 1 4 1 1 4 7,when the feast had been prepared as ,i have described1 the gods lacked nothing1 since all things are theirs4 ,then ,hermes proposed to examine the heroes personally and ,zeus was of the same mind4 ,quirinus thereupon begged that he might summon one of their number to his side4 8,quirinus10 said ,heracles1 8,i will not have it4 ,for why did you not invite to the feast my beloved ,alexander also8 ,zeus1 if you are minded to introduce into our presence any of these ,emperors1 send1 ,i beg of you1 for ,alexander4 ,for if we are to examine into the merits of men generally1 why do we not throw open the competition to the better man80 ,zeus considered that what the son of ,alcmena said was only just4 ,so ,alexander joined the company of heroes1 but neither ,caesar nor anyone else yielded his place to him4 ,however he found and took a vacant seat which the son7#fjd7 of ,severus had taken for himself--he had been expelled for fratricide4 ,then ,silenus began to rally ,quirinus and said1 8,see now whether all these ,romans can match this one ,greek407#fje7 8,by ,zeus10 retorted ,quirinus1 8,i consider that many of them are as good as he6 ,it is true that my descendants have admired him so much that they hold that he alone of all foreign generals is worthy to be styled #8the ,great4' ,but it does not follow that they think him greater than their own heroes2 which may be due to national prejudice1 but again they may be right4 ,however1 that we shall very soon find out by examining these men40 ,even as he spoke ,quirinus was blushing1 and was evidently extremely anxious on behalf of his descendants and feared that they might come off with the second prize47 #cag 1 1 1 1 1 1 1 4 4 ,b 1 1 4 1 1 4 1 1 4 ,c 4 1 1 1 1 1 ,d 1 1 1 2 1 4 1 1 1 4 1 1 1 1 4 1 #cah 1 1 4 4 1 1 4 1 4 1 ,b 4 1 1 1 1 1 ,c 4 1 1 1 7#fjf7 1 7#fjg7 4 1 1 1 4 ,d 4 1 4 7,then ,zeus asked the gods whether it would be better to summon all the ,emperors to enter the lists1 or whether they should follow the custom of athletic contests1 which is that he who defeats the winner of many victories1 though he overcome only that one competitor is held thereby to have proved himself superior to all who have been previously defeated1 and that too though they have not wrestled with the winner1 but only shown themselves inferior to an antagonist who has been defeated4 ,all the gods agreed that this was a very suitable sort of test4 ,hermes then summoned ,caesar to appear before them1 then ,octavian1 and thirdly ,trajan1 as being the greatest warriors4 ,in the silence that followed1 ,kronos turned to ,zeus and said that he was astonished to see that only martial ,emperors were summoned to the competition1 and not a single philosopher4 8,for my part10 he added1 8,i like philosophers just as well4 ,so tell ,marcus7#fjh7 to come in too40 ,accordingly ,marcus was summoned and came in looking excessively dignified and showing the effect of his studies in the expression of his eyes and his lined brows4 ,his aspect was unutterably beautiful from the very fact that he was careless of his appearance and unadorned by art2 for he wore a very long beard1 his dress was plain and sober1 and from lack of nourishment his body was very shining and transparent1 like light most pure and stainless4 ,when he too had entered the sacred enclosure1 ,dionysus said1 8,king ,kronos and ,father ,zeus1 can any incompleteness exist among the gods80 ,and when they replied that it could not1 8,then10 said he1 8let us bring in here some votary of pleasure as well40 8,nay10 answered ,zeus1 8it is not permitted that any man should enter here who does not model himself on us40 8,in that case10 said ,dionysus1 8let them be tried at the entrance4 ,let us summon by your leave a man not unwarlike but a slave to pleasure and enjoyment4 ,let ,constantine come as far as the door40 ,when this had been agreed upon1 opinions were offered as to the manner in which they were to compete4 ,hermes thought that everyone ought to speak for himself in turn1 and then the gods should vote4 ,but ,apollo did not approve of this plan1 because he said the gods ought to test and examine the truth and not plausible rhetoric and the devices of the orator4 ,zeus wished to please them both and at the same time to prolong the assembly1 so he said1 8,there is no harm in letting them speak if we measure them a small allowance of water17#fji7 and then later on we can crossexamine them and test the disposition of each one40 ,whereupon ,silenus said sardonically1 8,take care1 or ,trajan and ,alexander will think it is nectar and drink up all the water and leave none for the others40 8,it was not my water10 retorted ,poseidon1 8but your vines that these two were fond of4 ,so you had better tremble for your vines rather than for my springs40 ,silenus was greatly piqued and had no answer ready1 but thereafter turned his attention to the disputants4 ,then ,hermes made this proclamation37 1 4 #cai 1 1 1 1 ,b 1 1 1 ,c 1 1 4 4 78,the trial that begins ,awards to him who wins ,the fairest prize today4 ,and lo1 the hour is here ,and summons you4 ,appear6 ,ye may no more delay4 ,come hear the herald's call ,ye princes one and all4 ,many the tribes of men ,submissive to you then6 ,how keen in war your swords6 ,but now 'tis wisdom's turn2 ,now let your rivals learn ,how keen can be your words4 ,wisdom1 thought some1 is bliss ,most sure in life's short span2 ,others did hold no less ,that power to ban or bless ,is happiness for man4 ,but some set ,pleasure high1 ,idleness1 feasting1 love1 ,all that delights the eye2 ,their raiment soft and fine1 ,their hands with jewels shine1 ,such bliss did they approve4 ,but whose the victory won ,shall ,zeus decide alone407#faj77 ,d 4 4 #cbj 4 1 1 1 1 4 ,b 2 2 2 1 4 ,c 1 2 1 2 1 2 2 ,d 1 1 1 1 1 1 4 1 2 1 4 1 #cba 4 4 1 4 1 7#faa7 1 4 1 4 ,b 4 1 1 1 1 1 ,c 4 7#fab7 1 4 2 4 ,d 2 1 1 1 2 1 4 7#fac7 4 #cbb 1 4 1 4 7,while ,hermes had been making this proclamation the lots were being drawn1 and it happened that the first lot favoured ,caesar's passion for being first4 ,this made him triumphant and prouder than before4 ,but the effect on ,alexander was that he almost withdrew from the competition1 had not mighty ,heracles encouraged him and prevented him from leaving4 ,alexander drew the lot to speak second1 but the lots of those who came next coincided with the order in which they had lived4 ,caesar then began as follows3 8,it was my fortune1 ,o ,zeus and ye other gods1 to be born1 following a number of great men1 in a city so illustrious that she rules more subjects than any other city has ever ruled2 and indeed other cities are well pleased to rank as second to her47#fad7 ,what other city1 ,i ask1 began with three thousand citizens and in less than six centuries carried her victorious arms to the ends of the earth8 ,what other nations ever produced so many brave and warlike men or such lawgivers8 ,what nation ever honoured the gods as they did8 ,observe then that1 though ,i was born in a city so powerful and so illustrious1 my achievements not only surpassed the men of my own day1 but all the heroes who ever lived4 ,as for my fellowcitizens ,i am confident that there is none who will challenge my superiority4 ,but if ,alexander here is so presumptuous1 which of his deeds does he pretend to compare with mine8 ,his ,persian conquests1 perhaps1 as though he had never seen all those trophies that ,i gathered when ,i defeated ,pompey6 ,and pray1 who was the more skilful general1 ,darius or ,pompey8 ,which of them led the bravest troops8 ,pompey had in his army the most martial of the nations formerly subject to ,darius17#fae7 but he reckoned them no better than ,carians17#faf7 for he led also those ,european forces which had often repulsed all ,asia when she invaded ,europe1 aye and he had the bravest of them all1 ,italians1 ,illyrians1 and ,celts4 ,and since ,i have mentioned the ,celts1 shall we compare the exploits of ,alexander against the ,getae with my conquest of ,gaul8 ,he crossed the ,danube once1 ,i crossed the ,rhine twice4 ,the ,german conquest again is all my doing4 ,no one opposed ,alexander1 but ,i had to contend against ,ariovistus4 ,i was the first ,roman who ventured to sail the outer sea47#fag7 ,perhaps this achievement was not so wonderful1 though it was a daring deed that may well command your admiration2 but a more glorious action of mine was when ,i leapt ashore from my ship before all the others47#fah7 ,of the ,helvetians and ,iberians ,i say nothing4 ,and still ,i have said not a word about my campaigns in ,gaul1 when ,i conquered more than three hundred cities and no less than two million men6 ,but great as were these achievements of mine1 that which followed was still greater and more daring4 ,for ,i had to contend against my fellow citizens themselves1 and to subdue the invincible1 the unconquerable ,romans4 ,again1 if we are judged by the number of our battles1 ,i fought three times as many as ,alexander1 even reckoning by the boasts of those who embellish his exploits4 ,if one counts the cities captured1 ,i reduced the greatest number1 not only in ,asia but in ,europe as well4 ,alexander only visited ,egypt as a sightseer1 but ,i conquered her while ,i was arranging drinkingparties4 ,are you pleased to inquire which of us showed more clemency after victory8 ,i forgave even my enemies1 and for what ,i suffered in consequence at their hands ,justice has taken vengeance4 ,but ,alexander did not even spare his friends1 much less his enemies4 ,and are you still capable of disputing the first prize with me8 ,then since you will not1 like the others1 yield place to me1 you compel me to say that whereas ,i was humane towards the ,helvetians you treated the ,thebans cruelly4 ,you burned their cities to the ground1 but ,i restored the cities that had been burned by their own inhabitants4 ,and indeed it was not at all the same thing to subdue ten thousand ,greeks1 and to withstand the onset of a hundred and fifty thousand men4 ,much more could ,i add both about myself and ,alexander1 but ,i have not had leisure to practise public speaking4 ,wherefore you ought to pardon me1 but from what ,i have said and with regard to what ,i have not said1 you ought1 forming that decision which equity and justice require1 to award me the first prize407 1 1 1 ,b 1 1 1 2 1 1 4 4 1 ,c 4 1 1 1 1 1 4 1 1 4 ,d 1 1 4 1 1 1 1 1 4 1 4 #cbc 1 2 1 1 2 1 ,b 1 4 1 4 1 1 4 1 ,c 7#fai7 1 1 4 1 1 7#fbj7 1 ,d 4 7,when ,caesar had spoken to this effect he still wished to go on talking1 but ,alexander1 who had with difficulty restrained himself hitherto1 now lost patience1 and with some agitation and combativeness3 8,but ,i10 said he1 8,o ,jupiter and ye other gods1 how long must ,i endure in silence the insolence of this man8 ,there is1 as you see1 no limit to his praise of himself or his abuse of me4 ,it would have better become him perhaps to refrain from both1 since both are alike insupportable1 but especially from disparaging my conduct1 the more since he imitated it4 ,but he has arrived at such a pitch of impudence that he dares to ridicule the model of his own exploits4 ,nay1 ,caesar1 you ought to have remembered those tears you shed on hearing of the monuments that had been consecrated to my glorious deeds47#fba7 ,but since then ,pompey has inflated you with pride1 ,pompey who though he was the idol of his countrymen was in fact wholly insignificant4 ,take his ,african triumph3 that was no great exploit1 but the feebleness of the consuls in office made it seem glorious4 ,then the famous ,servile ,war7#fbb7 was waged not against men but the vilest of slaves1 and its successful issue was due to others1 ,i mean ,crassus and ,lucius17#fbc7 though ,pompey gained the reputation and the credit for it4 ,again1 ,armenia and the neighbouring provinces were conquered by ,lucullus17#fbd7 yet for these also ,pompey triumphed4 ,then he became the idol of the citizens and they called him #8the ,great4' ,greater1 ,i ask1 than whom of his predecessors8 ,what achievement of his can be compared with those of ,marius7#fbe7 or of the two ,scipios or of ,furius17#fbf7 who sits over there by ,quirinus because he rebuilt his city when it was almost in ruins8 ,those men did not make their reputation at the expense of others1 as happens with public buildings built at the public expense2 ,i mean that one man lays the foundation1 another finishes the work1 while the last man who is in office though he has only whitewashed the walls has his name inscribed on the building47#fbg7 ,not thus1 ,i repeat1 did those men gain credit for the deeds of others4 ,they were themselves the creators and artificers of their schemes and deserved their illustrious titles4 ,well then1 it is no wonder that you vanquished ,pompey1 who used to scratch his head with his finger tip7#fbh7 and in all respects was more of a fox than a lion4 ,when he was deserted by ,fortune who had so long favoured him1 you easily overcame him1 thus unaided4 ,and it is evident that it was not to any superior ability of yours that you owed your victory1 since after running short of provisions7#fbi7--no small blunder for a general to make1 as ,i need not tell you--you fought a battle and were beaten4 ,and if from imprudence or lack of judgment or inability to control his countrymen ,pompey neither postponed a battle when it was his interest to protract the war1 nor followed up a victory when he had won17#fcj7 it was due to his own errors that he failed1 and not to your strategy47 4 1 1 1 1 1 4 #cbd 1 1 2 1 1 4 1 1 ,b 1 2 1 1 1 1 1 1 1 1 1 1 ,c 2 4 1 1 1 1 2 ,d 2 4 7#fca7 4 4 1 1 1 1 7#fcb7 4 #cbe 1 1 1 1 1 4 78,the ,persians1 on the contrary1 though on all occasions they were well and wisely equipped1 had to submit to my valour4 ,and since it becomes a virtuous man and a king to pride himself not merely on his exploits but also on the justice of those exploits1 it was on behalf of the ,greeks that ,i took vengeance on the ,persians1 and when ,i made war on the ,greeks it was not because ,i wished to injure ,greece1 but only to chastise those who tried to prevent me from marching through and from calling the ,persians to account4 ,you1 however1 while you subdued the ,germans and ,gauls were preparing to fight against your fatherland4 ,what could be worse or more infamous8 ,and since you have alluded as though insultingly to #8ten thousand ,greeks1' ,i am aware that you ,romans are yourselves descended from the ,greeks1 and that the greater part of ,italy was colonised by ,greeks2 however on that fact ,i do not insist4 ,but at any rate did not you ,romans think it very important to have as friends and allies one insignificant tribe of those very ,greeks1 ,i mean the ,aetolians1 my neighbours8 ,and later1 when you had gone to war with them for whatever reason1 did you not have great trouble in making them obey you8 ,well then1 if in the old age1 as one may say1 of ,greece1 you were barely able to reduce not the whole nation but an insignificant state which was hardly heard of when ,greece was in her prime1 what would have happened to you if you had had to contend against the ,greeks when they were in full vigour and united8 ,you know how cowed you were when ,pyrrhus crossed to invade you4 ,and if you think the conquest of ,persia such a trifle and disparage an achievement so glorious1 tell me why1 after a war of more than three hundred years1 you ,romans have never conquered a small province beyond the ,tigris which is still governed by the ,parthians8 ,shall ,i tell you why8 ,it was the arrows of the ,persians that checked you4 ,ask ,antony to give you an account of them1 since he was trained for war by you4 ,i1 on the other hand1 in less than ten years conquered not only ,persia but ,india too4 ,after that do you dare to dispute the prize with me1 who from childhood have commanded armies1 whose exploits have been so glorious that the memory of them--though they have not been worthily recounted by historians--will nevertheless live for ever1 like those of the ,invincible ,hero17#fcc7 my king1 whose follower ,i was1 on whom ,i modelled myself8 ,achilles my ancestor ,i strove to rival1 but ,heracles ,i ever admired and followed1 so far as a mere man may follow in the footsteps of a god47 1 1 4 ,b 1 1 1 1 1 ,c 4 78,thus much1 ye gods1 ,i was bound to say in my own defence against this man2 though indeed it would have been better to ignore him4 ,and if some things ,i did seemed cruel1 ,i never was so to the innocent1 but only to those who had often and in many ways thwarted me and had made no proper or fitting use of their opportunities4 ,and even my offences against these1 which were due to the emergency of the time1 were followed by ,remorse1 that very wise and divine preserver of men who have erred4 ,as for those whose ambition it was to show their enmity continually and to thwart me1 ,i considered that ,i was justified in chastising them407 1 1 1 4 ,d 1 1 1 4 1 1 4 1 #cbf 4 1 1 4 1 1 1 1 ,b 4 1 4 7#fcd7 1 1 1 ,c 1 4 1 1 17#fce7 4 1 1 1 ,d 1 1 1 1 4 1 7#fcf7 1 1 #cbg 1 1 4 1 1 1 1 4 7,when ,alexander in his turn had made his speech in martial fashion1 ,poseidon's attendant carried the waterclock to ,octavian1 but gave him a smaller allowance of water1 partly because time was precious1 but still more because he bore him a grudge for the disrespect he had shown to the god47#fcg7 ,octavian with his usual sagacity understood this1 so without stopping to say anything that did not concern himself1 he began3 8,for my part1 ,zeus and ye other gods1 ,i shall not stay to disparage and belittle the actions of others1 but shall speak only of what concerns myself4 ,like the noble ,alexander here ,i was but a youth when ,i was called to govern my country4 ,like ,caesar yonder1 my father17#fch7 ,i conducted successful campaigns against the ,germans4 ,when ,i became involved in civil dissensions ,i conquered ,egypt in a seafight off ,actium2 ,i defeated ,brutus and ,cassius at ,philippi3 the defeat of ,sextus1 ,pompey's son1 was a mere incident in my campaign4 ,i showed myself so gentle to the guidance of philosophy that ,i even put up with the plain speaking of ,athenodorus17#fci7 and instead of resenting it ,i was delighted with it and revered the man as my preceptor1 or rather as though he were my own father4 ,areius7#fdj7 ,i counted my friend and close companion1 and in short ,i was never guilty of any offence against philosophy4 ,but since ,i saw that more than once ,rome had been brought to the verge of ruin by internal quarrels1 ,i so administered her affairs as to make her strong as adamant for all time1 unless indeed1 ,o ye gods1 you will otherwise4 ,for ,i did not give way to boundless ambition and aim at enlarging her empire at all costs1 but assigned for it two boundaries defined as it were by nature herself1 the ,danube and the ,euphrates4 ,then after conquering the ,scythians and ,thracians ,i did not employ the long reign that you gods vouchsafed me in making projects for war after war1 but devoted my leisure to legislation and to reforming the evils that war had caused4 ,for in this ,i thought that ,i was no less well advised than my predecessors1 or rather1 if ,i may make bold to say so1 ,i was better advised than any who have ever administered so great an empire4 ,for some of these1 when they might have remained quiet and not taken the field1 kept making one war an excuse for the next1 like quarrelsome people and their lawsuits2 and so they perished in their campaigns4 ,others when they had a war on their hands gave themselves up to indulgence1 and preferred such base indulgence not only to future glory but even to their personal safety4 ,when ,i reflect on all this ,i do not think myself entitled to the lowest place4 ,but whatever shall seem good to you1 ,o ye gods1 it surely becomes me to accept with a good grace407 4 1 1 ,b 1 4 4 1 1 1 1 1 4 2 1 ,c 1 1 1 1 1 1 ,d 1 1 1 1 4 1 7#fda7 4 4 #cbh 7#fdb7 1 4 1 1 1 4 1 ,b 1 1 1 7#fdc7 2 1 4 7,trajan was allowed to speak next4 ,though he had some talent for oratory he was so lazy that he had been in the habit of letting ,sura write most of his speeches for him2 so he shouted rather than spoke1 and meanwhile displayed to the gods his ,getic and ,parthian trophies1 while he accused his old age of not having allowed him to extend his ,parthian conquests4 8,you cannot take us in10 said ,silenus2 8you reigned twenty years and ,alexander here only twelve4 ,why then do you not put it down to your own love of ease1 instead of complaining of your short allowance of time80 ,stung by the taunt1 since he was not deficient in eloquence1 though intemperance often made him seem more stupid than he was1 ,trajan began again4 8,o ,zeus and ye other gods1 when ,i took over the empire it was in a sort of lethargy and much disordered by the tyranny that had long prevailed at home1 and by the insolent conduct of the ,getae4 ,i alone ventured to attack the tribes beyond the ,danube1 and ,i subdued the ,getae1 the most warlike race that ever existed1 which is due partly to their physical courage1 partly to the doctrines that they have adopted from their admired ,zamolxis47#fdd7 ,for they believe that they do not die but only change their place of abode1 and they meet death more readily than other men undertake a journey4 ,yet ,i accomplished that task in a matter of five years or so4 ,that of all the ,emperors who came before me7#fde7 ,i was regarded as the mildest in the treatment of my subjects1 is1 ,i imagine1 obvious1 and neither ,caesar here nor any other will dispute it with me4 ,against the ,parthians ,i thought ,i ought not to employ force until they had put themselves in the wrong1 but when they did so ,i marched against them1 undeterred by my age1 though the laws would have allowed me to quit the service4 ,since then the facts are as ,i have said1 do ,i not deserve to be honoured before all the rest1 first because ,i was so mild to my subjects1 secondly because more than others ,i inspired terror in my country's foes1 thirdly because ,i revered your daughter divine ,philosophy80 ,when ,trajan had finished this speech the gods decided that he excelled all the rest in clemency2 and evidently this was a virtue peculiarly pleasing to them47 1 1 ,c 1 1 1 4 1 1 1 1 4 1 1 ,d 4 1 7,when ,marcus ,aurelius began to speak1 ,silenus whispered to ,dionysus1 8,let us hear which one of his paradoxes and wonderful doctrines this ,stoic will produce40 ,but ,marcus turned to ,zeus and the other gods and said1 8,it seems to me1 ,o ,zeus and ye other gods1 that ,i have no need to make a speech or to compete4 ,if you did not know all that concerns me it would indeed be fitting for me to inform you4 ,but since you know it and nothing at all is hidden from you1 do you of your own accord assign me such honour as ,i deserve40 ,thus ,marcus showed that admirable as he was in other respects he was wise also beyond the rest1 because he knew7 4 78,when it is time to speak and when to be silent407#fdf77 4 4 1 4 #cbi 1 1 1 1 17#fdg7 4 17#fdh7 1 ,b 47#fdi7 1 1 1 1 1 1 1 1 1 4 ,c 1 1 4 4 1 1 1 2 1 1 2 ,d 1 1 4 1 4 7,constantine was allowed to speak next4 ,on first entering the lists he was confident enough4 ,but when he reflected on the exploits of the others he saw that his own were wholly trivial4 ,he had defeated two tyrants1 but1 to tell the truth1 one of them7#fej7 was untrained in war and effeminate1 the other7#fea7 a poor creature and enfeebled by old age1 while both were alike odious to gods and men4 ,moreover his campaigns against the barbarians covered him with ridicule4 ,for he paid them tribute1 so to speak1 while he gave all his attention to ,pleasure1 who stood at a distance from the gods near the entrance to the moon4 ,of her indeed he was so enamoured that he had no eyes for anything else1 and cared not at all for victory4 ,however1 as it was his turn and he had to say something1 he began3 8,in the following respects ,i am superior to these others2 to the ,macedonian in having fought against ,romans1 ,germans and ,scythians1 instead of ,asiatic barbarians2 to ,caesar and ,octavian in that ,i did not1 like them1 lead a revolution against brave and good citizens1 but attacked only the most cruel and wicked tyrants4 ,as for ,trajan1 ,i should naturally rank higher on account of those same glorious exploits against the tyrants1 while it would be only fair to regard me as his equal on the score of that territory which he added to the empire1 and ,i recovered2 if indeed it be not more glorious to regain than to gain4 ,as for ,marcus here1 by saying nothing for himself he yields precedency to all of us40 8,but ,constantine10 said ,silenus1 8are you not offering us mere gardens of ,adonis7#feb7 as exploits80 8,what do you mean10 he asked1 8by gardens of ,adonis80 8,i mean10 said ,silenus1 8those that women plant in pots1 in honour of the lover of ,aphrodite1 by scraping together a little earth for a garden bed4 ,they bloom for a little space and fade forthwith40 ,at this ,constantine blushed1 for he realised that this was exactly like his own performance47 1 #ccj 7#fec7 1 4 4 1 ,b 1 4 1 4 1 1 2 1 4 1 1 1 ,c 4 1 1 1 1 1 1 ,d 1 1 4 1 2 1 1 1 1 1 4 1 1 4 1 1 #cca 4 1 1 4 1 1 1 1 1 2 1 1 1 4 1 1 ,b 4 1 4 1 2 2 7,silence was then proclaimed1 and the ,emperors thought they had only to wait till the gods decided to whom they would vote the first prize4 ,but the latter agreed that they must bring to light the motives that had governed each1 and not judge them by their actions alone1 since ,fortune had the greatest share in these4 ,that goddess herself was standing near and kept reproaching all of them1 with the single exception of ,octavian2 he1 she said1 had always been grateful to her4 ,accordingly the gods decided to entrust this enquiry also to ,hermes1 and he was told to begin with ,alexander and to ask him what he considered the finest of all things1 and what had been his object in doing and suffering all that he had done and suffered4 8,to conquer the world10 he replied4 8,well10 asked ,hermes1 8do you think you accomplished this80 8,i do indeed10 said ,alexander4 ,whereupon ,silenus with a malicious laugh exclaimed1 8,but you were often conquered yourself by my daughters60 by which he meant his vines1 alluding to ,alexander's love of wine and intemperate habits4 ,but ,alexander was well stocked with ,peripatetic subterfuges1 and retorted1 8,inanimate things cannot conquer2 nor do we contend with such1 but only with the whole race of men and beasts40 8,ah10 said ,silenus1 8behold the chicanery of logic6 ,but tell me in which class you place yourself1 the inanimate or the animate and living80 ,at this he seemed mortified and said1 8,hush6 ,such my greatness of soul that ,i was convinced that ,i should become1 or rather that ,i was already1 a god40 8,at any rate10 said ,silenus1 8you were often defeated by yourself40 8,nay10 retorted ,alexander1 8to conquer oneself or be defeated by oneself amounts to the same thing4 ,i was talking of my victories over other men40 8,no more of your logic60 cried ,silenus1 8how adroitly you detect my sophisms6 ,but when you were wounded in ,india17#fed7 and ,peucestes7#fee7 lay near you and they carried you out of the town at your last gasp1 were you defeated by him who wounded you1 or did you conquer him80 8,i conquered him1 and what is more ,i sacked the town as well40 8,not you indeed1 you immortal10 said ,silenus1 8for you were lying like ,homer's ,hector in a swoon and at your last gasp4 ,it was your soldiers who fought and conquered40 8,well but ,i led them10 said ,alexander4 8,how so8 ,when you were being carried away almost dead80 ,and then ,silenus recited the passage in ,euripides7#fef7 beginning7 1 1 4 78,alas how unjust is the custom of the ,greeks1 when an army triumphs over the enemy--07 1 1 1 1 1 ,c 47#feg7 4 4 7,but ,dionysus interrupted him saying 8,stop1 little father1 say no more1 or he will treat you as he treated ,cleitus40 ,at that ,alexander blushed1 his eyes became suffused with tears and he said no more4 ,thus their conversation ended47 1 1 1 1 2 1 ,d 1 7#feh7 4 1 1 1 17#fei7 2 1 1 4 #ccb 1 1 2 4 1 1 4 1 1 1 4 1 ,b 1 2 1 1 7#ffj7 4 7,next ,hermes began to question ,caesar1 and said1 8,and you1 ,caesar1 what was the end and aim of your life80 8,to hold the first place in my own country10 he replied1 8and neither to be nor to be thought second to any man40 8,this10 said ,hermes1 8is not quite clear4 ,tell me1 was it in wisdom that you wished to be first1 or in oratorical skill1 or in military science1 or the science of government80 8,i should have liked well10 said ,caesar1 8to be first of all men in all of these2 but as ,i could not attain to that1 ,i sought to become the most powerful of my fellowcitizens40 8,and did you become so very powerful80 asked ,silenus4 8,certainly10 he replied1 8since ,i made myself their master40 8,yes1 that you were able to do2 but you could not make yourself beloved by them1 though you played the philanthropic rle as though you were acting in a stageplay1 and flattered them all shamefully40 8,what60 cried ,caesar1 8,i not beloved by the people8 ,when they punished ,brutus and ,cassius60 8,that was not for murdering you10 replied ,silenus1 8since for that they elected them consuls67#ffa7 ,no1 it was because of the money you left them4 ,when they had heard your will read they perceived what a fine reward was offered them in it for such resentment of your murder407 ,c 1 4 1 1 1 2 1 1 1 4 1 1 1 4 4 1 ,d 1 1 1 1 4 1 1 4 1 1 2 1 1 1 1 1 2 #ccc 4 7,when this dialogue ended1 ,hermes next accosted ,octavian4 8,now for you10 he said1 8will you please tell us what you thought the finest thing in the world80 8,to govern well10 he replied4 8,you must say what you mean by #8well1' ,augustus4 ,govern well6 ,the wickedest tyrants claim to do that4 ,even ,dionysius17#ffb7 ,i suppose1 thought that he governed well1 and so did ,agathocles7#ffc7 who was a still greater criminal40 8,but you know1 ,o ye gods10 said ,octavian1 8that when ,i parted with my grandson7#ffd7 ,i prayed you to give him the courage of ,caesar1 the cleverness of ,pompey1 and my own good fortune40 8,what a many things10 cried ,silenus1 8that do need really saving gods have been jumbled together by this dollmaker60 8,why pray do you give me that ridiculous name80 asked the other4 8,why10 he replied1 8just as they model nymphs did you not model gods17#ffe7 ,augustus1 and first and foremost ,caesar here80 ,at this ,octavian seemed abashed and said no more47 1 1 1 2 1 1 4 1 17#fff7 1 4 1 4 ,b 1 1 4 1 4 1 1 1 1 2 1 ,c 1 1 4 1 4 1 4 1 4 1 17#ffg7 ,d 1 2 1 1 1 1 1 1 4 1 4 #ccd 7#ffh7 1 1 1 1 1 1 1 2 1 1 1 4 1 1 2 1 1 4 ,b 1 1 1 4 1 1 1 ,c 1 1 1 1 1 1 4 4 1 1 4 ,d 1 1 4 1 1 #cce 1 4 1 4 1 4 7,then ,hermes addressing ,trajan said1 8,now you tell us what was the principle that guided all your actions80 8,my aims10 he replied1 8were the same as ,alexander's1 but ,i acted with more prudence40 8,nay10 said ,silenus1 8you were the slave of more ignoble passions4 ,anger was nearly always his weak point1 but yours was pleasure of the vilest and most infamous sort40 8,plague take you60 exclaimed ,dionysus1 8,you keep railing at them all and you don't let them say a word for themselves4 ,however1 in their case there was some ground for your sarcasms1 but now consider well what you can find to criticise in ,marcus4 ,for in my opinion he is a man1 to quote ,simonides1 #8foursquare and made without a flaw4' 07#ffi7 ,then ,hermes addressed ,marcus and said1 8,and you1 ,verus1 what did you think the noblest ambition in life80 ,in a low voice he answered modestly1 8,to imitate the gods40 ,this answer they at once agreed was highly noble and in fact the best possible4 ,and even ,hermes did not wish to crossexamine him further1 since he was convinced that ,marcus would answer every question equally well4 ,the other gods were of the same mind2 only ,silenus cried 8,by ,dionysus ,i shall not let this sophist off so easily4 ,why then did you eat bread and drink wine and not ambrosia and nectar like us80 8,nay10 he replied1 8it was not in the fashion of my meat and drink that ,i thought to imitate the gods4 ,but ,i nourished my body because ,i believed1 though perhaps falsely1 that even your bodies require to be nourished by the fumes of sacrifice4 ,not that ,i supposed ,i ought to imitate you in that respect1 but rather your minds40 ,for the moment ,silenus was at a loss as though he had been hit by a good boxer17#fgj7 then he said 8,there is perhaps something in what you say2 but now tell me what did you think was really meant by #8imitating the gods4' 0 8,having the fewest possible needs and doing good to the greatest possible number40 8,do you mean to say10 he asked1 8that you had no needs at all80 8,i10 said ,marcus1 8had none1 but my wretched body had a few1 perhaps40 ,since in this also ,marcus seemed to have answered wisely1 ,silenus was at a loss1 but finally fastened on what he thought was foolish and unreasonable in the ,emperor's behaviour to his son and his wife1 ,i mean in enrolling the latter among the deified and entrusting the empire to the former4 8,but in that also10 said the other1 8,i did but imitate the gods4 ,i adopted the maxim of ,homer when he says #8the good and prudent man loves and cherishes his own wife1'7#fga7 while as to my son ,i can quote the excuse of ,zeus himself when he is rebuking ,ares3 #8,long ago1' he says1 #8,i should have smitten thee with a thunderbolt1 had ,i not loved thee because thou art my son4'7#fgb7 ,besides1 ,i never thought my son would prove so wicked4 ,youth ever vacillates between the extremes of vice and virtue1 and if in the end he inclined to vice1 still he was not vicious when ,i entrusted the empire to him2 it was only after receiving it that he became corrupted4 ,therefore my behaviour to my wife was modelled on that of the divine ,achilles1 and that to my son was in imitation of supreme ,zeus4 ,moreover1 in neither case did ,i introduce any novelty4 ,it is the custom to hand down the succession to a man's sons1 and all men desire to do so2 as for my wife ,i was not the first to decree divine honours to a wife1 for ,i followed the example of many others4 ,it is perhaps absurd to have introduced any such custom1 but it would be almost an injustice to deprive one's nearest and dearest of what is now longestablished4 ,however1 ,i forget myself when ,i make this lengthy explanation to you1 ,o ,zeus and ye other gods2 for ye know all things4 ,forgive me this forwardness407 1 1 ,b 2 1 1 1 4 1 1 1 27#fgc7 1 4 4 7,when ,marcus had finished his speech1 ,hermes asked ,constantine1 8,and what was the height of your ambition80 8,to amass great wealth10 he answered1 8and then to spend it liberally so as to gratify my own desires and the desires of my friends40 ,at this ,silenus burst into a loud laugh1 and said1 8,if it was a banker that you wanted to be1 how did you so far forget yourself as to lead the life of a pastrycook and hairdresser8 ,your locks and your fair favour7#fgd7 betokened this all along1 but what you say about your motives convicts you40 ,thus did ,silenus sharply reprove ,constantine47 ,c 4 4 4 1 1 1 4 1 1 1 ,d 4 1 1 4 4 #ccf 1 1 1 1 8 1 1 1 ,b 1 1 10 1 4 1 1 4 7,then silence was proclaimed and the gods cast a secret ballot4 ,it turned out that ,marcus had most of the votes4 ,after conferring apart with his father17#fge7 ,zeus bade ,hermes make a proclamation as follows3 8,know all ye mortals who have entered this contest1 that according to our laws and decrees the victor is allowed to exult but the vanquished must not complain4 ,depart then wherever you please1 and in future live every one of you under the guidance of the gods4 ,let every man choose his own guardian and guide40 ,after this announcement1 ,alexander hastened to ,heracles1 and ,octavian to ,apollo1 but ,marcus attached himself closely to ,zeus and ,kronos4 ,caesar wandered about for a long time and ran hither and thither1 till mighty ,ares and ,aphrodite took pity on him and summoned him to them4 ,trajan hastened to ,alexander and sat down near him4 ,as for ,constantine1 he could not discover among the gods the model of his own career1 but when he caught sight of ,pleasure1 who was not far off1 he ran to her4 ,she received him tenderly and embraced him1 then after dressing him in raiment of many colours and otherwise making him beautiful1 she led him away to ,incontinence4 ,there too he found ,jesus1 who had taken up his abode with her and cried aloud to all comers3 8,he that is a seducer1 he that is a murderer1 he that is sacrilegious and infamous1 let him approach without fear6 ,for with this water will ,i wash him and will straightway make him clean4 ,and though he should be guilty of those same sins a second time1 let him but smite his breast and beat his head and ,i will make him clean again40 ,to him ,constantine came gladly1 when he had conducted his sons forth from the assembly of the gods4 ,but the avenging deities none the less punished both him and them for their impiety1 and exacted the penalty for the shedding of the blood of their kindred17#fgf7 until ,zeus granted them a respite for the sake of ,claudius and ,constantius47#fgg77 ,c 1 1 1 1 1 4 78,as for thee10 ,hermes said to me1 8,i have granted thee the knowledge of thy father ,mithras4 ,do thou keep his commandments1 and thus secure for thyself a cable and sure anchorage throughout thy life1 and when thou must depart from the world thou canst with good hopes adopt him as thy guardian god407 ,,misopogon1 ,,or1 ,,beard,,hater ,introduction ,julian came to ,antioch on his way to ,persia in the autumn of #cfa and stayed there till ,march1 #cfb4 ,the city was rich and important commercially1 but in ,julian's eyes her glory depended on two things1 the famous shrine of ,apollo and the school of rhetoric2 and both of these had been neglected by the citizens during the reign of ,constantius4 ,a ,christian church had been built in ,apollo's grove in the suburb of ,daphne1 and ,libanius1 ,antioch's most distinguished rhetorician1 was more highly honoured at ,nicomedia47#fgh7 ,julian's behaviour at ,antioch and his failure to ingratiate himself with the citizens illustrates one of the causes of the failure of his ,pagan restoration4 ,his mistake was that he did not attempt to make ,paganism popular1 whereas ,christianity had always been democratic4 ,he is always reminding the common people that the true knowledge of the gods is reserved for philosophers2 and even the old conservative ,pagans did not share his zeal for philosophy4 ,antioch moreover was a frivolous city4 ,the ,emperor ,hadrian three centuries earlier had been much offended by the levity of her citizens1 and the homilies of ,saint ,chrysostom exhibit the same picture as ,julian's satire4 ,his austere personality and mode of life repelled the ,syrian populace and the corrupt officials of ,antioch4 ,they satirised him in anapaestic verses1 and either stayed away from the temples that he restored or1 when they did attend in response to his summons1 showed by their untimely applause of the ,emperor that they had not come to worship his gods4 ,julian's answer was this satire on himself which he addresses directly to the people of ,antioch4 ,but he could not resist scolding them1 and the satire on his own habits is not consistently maintained4 ,after he had left the city the citizens repented and sent a deputation to make their peace with him1 but in spite of the intercession of ,libanius1 who had accompanied him to ,antioch1 he could not forgive the insults to himself or the irreverence that had been displayed to the gods4 #ccg 7,julian1 ,emperor7 7#fgi7 7,antiochene1 or ,beard,hater7 1 ,b 4 1 1 4 1 4 ,c 4 4 #cch 1 4 1 1 1 1 4 7,anacreon the poet composed many delightful songs2 for a luxurious life was allotted to him by the ,fates4 ,but ,alcaeus and ,archilochus of ,paros7#fhj7 the god did not permit to devote their muse to mirth and pleasure4 ,for constrained as they were to endure toil1 now of one sort1 now of another1 they used their poetry to relieve their toil1 and by abusing those who wronged them they lightened the burdens imposed on them by ,heaven4 ,but as for me1 the law forbids me to accuse by name those who1 though ,i have done them no wrong1 try to show their hostility to me2 and on the other hand the fashion of education that now prevails among the wellborn deprives me of the use of the music that consists in song4 ,for in these days men think it more degrading to study music than once in the past they thought it to be rich by dishonest means4 ,nevertheless ,i will not on that account renounce the aid that it is in my power to win from the ,muses4 ,indeed ,i have observed that even the barbarians across the ,rhine sing savage songs composed in language not unlike the croaking of harshvoiced birds1 and that they delight in such songs4 ,for ,i think it is always the case that inferior musicians1 though they annoy their audiences1 give very great pleasure to themselves4 ,and with this in mind ,i often say to myself1 like ,ismenias--for though my talents are not equal to his1 ,i have as ,i persuade myself a similar independence of soul--8,i sing for the ,muses and myself407#fha77 1 1 ,b 2 4 4 1 1 4 ,c 1 1 1 1 4 4 1 7#fhb7 4 ,d 4 1 1 4 1 4 4 #cci 1 1 1 4 1 ,b 4 7,however the song that ,i now sing has been composed in prose1 and it contains much violent abuse1 directed not1 by ,zeus1 against others--how could it be1 since the law forbids8--but against the poet and author himself4 ,for there is no law to prevent one's writing either praise or criticism of oneself4 ,now as for praising myself1 though ,i should be very glad to do so1 ,i have no reason for that2 but for criticising myself ,i have countless reasons1 and first ,i will begin with my face4 ,for though nature did not make this any too handsome or wellfavoured or give it the bloom of youth1 ,i myself out of sheer perversity and illtemper have added to it this long beard of mine1 to punish it1 as it would seem1 for this very crime of not being handsome by nature4 ,for the same reason ,i put up with the lice that scamper about in it as though it were a thicket for wild beasts4 ,as for eating greedily or drinking with my mouth wide open1 it is not in my power2 for ,i must take care1 ,i suppose1 or before ,i know it ,i shall eat up some of my own hairs along with my crumbs of bread4 ,in the matter of being kissed and kissing ,i suffer no inconvenience whatever4 ,and yet for this as for other purposes a beard is evidently troublesome1 since it does not allow one to press shaven 8lips to other lips more sweetly0--because they are smooth1 ,i suppose--as has been said already by one of those who with the aid of ,pan and ,calliope composed poems in honour of ,daphnis47#fhc7 ,but you say that ,i ought to twist ropes from it6 ,well ,i am willing to provide you with ropes if only you have the strength to pull them and their roughness does not do dreadful damage to your 8unworn and tender hands407#fhd7 ,and let no one suppose that ,i am offended by your satire4 ,for ,i myself furnish you with an excuse for it by wearing my chin as goats do1 when ,i might1 ,i suppose1 make it smooth and bare as handsome youths wear theirs1 and all women1 who are endowed by nature with loveliness4 ,but you1 since even in your old age you emulate your own sons and daughters by your soft and delicate way of living1 or perhaps by your effeminate dispositions1 carefully make your chins smooth1 and your manhood you barely reveal and slightly indicate by your foreheads1 not by your jaws as ,i do47 1 1 1 4 1 1 1 1 ,c 4 1 7#fhe7 4 7#fhf7 1 7#fhg7 4 1 4 1 1 ,d 4 4 1 1 7,but as though the mere length of my beard were not enough1 my head is dishevelled besides1 and ,i seldom have my hair cut or my nails1 while my fingers are nearly always black from using a pen4 ,and if you would like to learn something that is usually a secret1 my breast is shaggy1 and covered with hair1 like the breasts of lions who among wild beasts are monarchs like me1 and ,i have never in my life made it smooth1 so illconditioned and shabby am ,i nor have ,i made any other part of my body smooth or soft4 ,if ,i had a wart like ,cicero17#fhh7 ,i would tell you so2 but as it happens ,i have none4 ,and by your leave ,i will tell you something else4 ,i am not content with having my body in this rough condition1 but in addition the mode of life that ,i practise is very strict indeed4 ,i banish myself from the theatres1 such a dolt am ,i1 and ,i do not admit the thymele7#fhi7 within my court except on the first day of the year1 because ,i am too stupid to appreciate it2 like some country fellow who from his small means has to pay a tax or render tribute to a harsh master4 ,and even when ,i do enter the theatre ,i look like a man who is expiating a crime4 ,then again1 though ,i am entitled a mighty ,emperor1 ,i employ no one to govern the mimes and chariotdrivers as my lieutenant or general throughout the inhabited world4 ,and observing this recently17 47#fij7 78,you now recall that youth of his1 his wit and wisdom407#fia77 #cdj 1 4 1 4 1 ,b 1 4 7,perhaps you had this other grievance and clear proof of the worthlessness of my disposition--for ,i keep on adding some still more strange characteristic--,i mean that ,i hate horseraces as men who owe money hate the marketplace4 ,therefore ,i seldom attend them1 only during the festivals of the gods2 and ,i do not stay the whole day as my cousin7#fib7 used to do1 and my uncle7#fic7 and my brother and my father's son47#fid7 ,six races are all that ,i stay to see1 and not even those with the air of one who loves the sport1 or even1 by ,zeus1 with the air of one who does not hate and loathe it1 and ,i am glad to get away47 2 1 4 1 ,c 4 7#fie7 4 1 4 1 4 7,but all these things are externals2 and indeed what a small fraction of my offences against you have ,i described6 ,but to turn to my private life within the court4 ,sleepless nights on a pallet and a diet that is anything rather than surfeiting make my temper harsh and unfriendly to a luxurious city like yours4 ,however it is not in order to set an example to you that ,i adopt these habits4 ,but in my childhood a strange and senseless delusion came over me and persuaded me to war against my belly1 so that ,i do not allow it to fill itself with a great quantity of food4 ,thus it has happened to me most rarely of all men to vomit my food4 ,and though ,i remember having this experience once1 after ,i became ,caesar1 it was by accident and was not due to overeating4 ,it may be worth while to tell the story which is not in itself very graceful1 but for that very reason is especially suited to me47 ,d 1 17#fif7 1 1 1 4 4 #cda 1 1 1 1 1 1 7#fig7 1 ,b 1 4 1 17#fih7 ,c 4 1 1 1 7#fii7 1 1 1 4 1 ,d 1 1 4 1 4 1 #cdb 1 1 1 1 1 1 4 7,i happened to be in winter quarters at my beloved ,lutetia--for that is how the ,celts call the capital of the ,parisians4 ,it is a small island lying in the river2 a wall entirely surrounds it1 and wooden bridges lead to it on both sides4 ,the river seldom rises and falls1 but usually is the same depth in the winter as in the summer season1 and it provides water which is very clear to the eye and very pleasant for one who wishes to drink4 ,for since the inhabitants live on an island they have to draw their water chiefly from the river4 ,the winter too is rather mild there1 perhaps from the warmth of the ocean1 which is not more than nine hundred stades distant1 and it may be that a slight breeze from the water is wafted so far2 for sea water seems to be warmer than fresh4 ,whether from this or from some other cause obscure to me1 the fact is as ,i say1 that those who live in that place have a warmer winter4 ,and a good kind of vine grows thereabouts1 and some persons have even managed to make figtrees grow by covering them in winter with a sort of garment of wheat straw and with things of that sort1 such as are used to protect trees from the harm that is done them by the cold wind4 ,as ,i was saying then1 the winter was more severe than usual1 and the river kept bringing down blocks like marble4 ,you know1 ,i suppose1 the white stone that comes from ,phrygia2 the blocks of ice were very like it1 of great size1 and drifted down one after another2 in fact it seemed likely that they would make an unbroken path and bridge the stream4 ,the winter then was more inclement than usual1 but the room where ,i slept was not warmed in the way that most houses are heated1 ,i mean by furnaces underground2 and that too though it was conveniently arranged for letting in heat from such a fire4 ,but it so happened ,i suppose1 because ,i was awkward then as now1 and displayed inhumanity first of all1 as was natural1 towards myself4 ,for ,i wished to accustom myself to bear the cold air without needing this aid4 ,and though the winter weather prevailed and continually increased in severity1 even so ,i did not allow my servants to heat the house1 because ,i was afraid of drawing out the dampness in the walls2 but ,i ordered them to carry in fire that had burned down and to place in the room a very moderate number of hot coals4 ,but the coals1 though there were not very many of them1 brought out from the walls quantities of steam and this made me fall asleep4 ,and since my head was filled with the fumes ,i was almost choked4 ,then ,i was carried outside1 and since the doctors advised me to throw up the food ,i had just swallowed1--and it was little enough1 by ,zeus--1 ,i vomited it and at once became easier1 so that ,i had a more comfortable night1 and next day could do whatever ,i pleased47 4 1 1 ,b 1 1 1 4 1 1 1 1 1 1 4 ,c 1 1 1 4 1 ,d 1 7,after this fashion then1 even when ,i was among the ,celts1 like the ill tempered man in ,menander17#gjj7 8,i myself kept heaping troubles on my own head40 ,but whereas the boorish ,celts used easily to put up with these ways of mine1 they are naturally resented by a prosperous and gay and crowded city in which there are numerous dancers and flute players and more mimes than ordinary citizens1 and no respect at all for those who govern4 ,for the blush of modesty befits the unmanly1 but manly fellows like you it befits to begin your revels at dawn1 to spend your nights in pleasure1 and to show not only by your words but by your deeds also that you despise the laws4 ,for indeed it is only by means of those in authority that the laws inspire fear in men2 so that he who insults one who is in authority1 over and above this tramples on the laws4 ,and that you take pleasure in this sort of behaviour you show clearly on many occasions1 but especially in the marketplaces and theatres2 the mass of the people by their clapping and shouting1 while those in office show it by the fact that1 on account of the sums they have spent on such entertainments1 they are more widely known and more talked about by all men than ,solon the ,athenian ever was on account of his interview with ,croesus the king of the ,lydians47#gja7 ,and all of you are handsome and tall and smoothskinned and beardless2 for young and old alike you are emulous of the happiness of the ,phaeacians1 and rather than righteousness you prefer7 78changes of raiment and warm baths and beds407#gjb77 4 8 2 1 1 1 2 1 1 #cdc 1 4 1 1 1 1 1 1 1 1 1 1 ,b 1 1 1 1 1 ,c 1 1 4 78,what then80 you answer1 8did you really suppose that your boorish manners and savage ways and clumsiness would harmonise with these things8 ,o most ignorant and most quarrelsome of men1 is it so senseless then and so stupid1 that puny soul of yours which men of poor spirit call temperate1 and which you forsooth think it your duty to adorn and deck out with temperance8 ,you are wrong2 for in the first place we do not know what temperance is and we hear its name only1 while the real thing we cannot see4 ,but if it is the sort of thing that you now practise1 if it consists in knowing that men must be enslaved to the gods and the laws1 in behaving with fairness to those of equal rank and bearing with mildness any superiority among them2 in studying and taking thought that the poor may suffer no injustice whatever at the hands of the rich2 and to attain this1 in putting up with all the annoyances that you will naturally often meet with1 hatred1 anger1 and abuse2 and then in bearing these also with firmness and not resenting them or giving way to your anger1 but in training yourself as far as possible to practise temperance2 and if again this also one defines as the effect of temperance that one abstains from every pleasure even though it be not excessively unbecoming or considered blameworthy when openly pursued1 because you are convinced that it is impossible for a man to be temperate in his private life and in secret1 if in public and openly he is willing to be licentious and delights in the theatres2 if1 in short1 temperance is really this sort of thing1 then you yourself have ruined yourself and moreover you are ruining us1 who cannot bear in the first place even to hear the name of slavery1 whether it be slavery to the gods or the laws4 ,for sweet is liberty in all things67 8 2 1 1 ,d 1 4 1 1 1 2 #cdd 1 4 1 1 1 ,b 4 1 1 1 20 78,but what an affectation of humility is yours6 ,you say that you are not our master and you will not let yourself be so called1 nay more1 you resent the idea1 so that you have actually persuaded the majority of men who have long grown accustomed to it1 to get rid of this word #8,government' as though it were something invidious2 and yet you compel us to be enslaved to magistrates and laws4 ,but how much better it would be for you to accept the name of master1 but in actual fact to allow us to be free1 you who are so very mild about the names we use and so very strict about the things we do6 ,then again you harass us by forcing the rich to behave with moderation in the lawcourts1 though you keep the poor from making money by informing47#gjc7 ,and by ignoring the stage and mimes and dancers you have ruined our city1 so that we get no good out of you except your harshness2 and this we have had to put up with these seven months1 so that we have left it to the old crones who grovel among the tombs to pray that we may be entirely rid of so great a curse1 but we ourselves have accomplished it by our own ingenious insolence1 by shooting our satires at you like arrows4 ,how1 noble sir1 will you face the darts of ,persians1 when you take flight at our ridicule807 1 4 8 1 4 1 4 ,c 1 1 1 1 1 4 ,d 4 7,come1 ,i am ready to make a fresh start in abusing myself4 8,you1 sir1 go regularly to the temples1 illtempered1 perverse and wholly worthless as you are6 ,it is your doing that the masses stream into the sacred precincts1 yes and most of the magistrates as well1 and they give you a splendid welcome1 greeting you with shouts and clapping in the precincts as though they were in the theatres4 ,then why do you not treat them kindly and praise them8 ,instead of that you try to be wiser in such matters than the ,pythian god17#gjd7 and you make harangues to the crowd and with harsh words rebuke those who shout4 ,these are the very words you use to them3 #8,you hardly ever assemble at the shrines to do honour to the gods1 but to do me honour you rush here in crowds and fill the temples with much disorder4 ,yet it becomes prudent men to pray in orderly fashion1 and to ask blessings from the gods in silence4 ,have you never heard ,homer's maxim17 --1 78,in silence1 to yourselves07#gje7--17 1 7or how ,odysseus checked ,eurycleia when she was stricken with amazement by the greatness of his success17 1 1 2 78,rejoice1 old woman1 in thy heart1 and restrain thyself1 and utter no loud cry087#gjf77 1 #cde 1 1 1 1 1 4 1 ,b 4 1 40 78 #8,and again1 ,homer did not show us the ,trojan women praying to ,priam or to any one of his daughters or sons1 nay not even to ,hector himself 7though he does indeed say that the men of ,troy were wont to pray to ,hector as to a god72 but in his poems he did not show us either women or men in the act of prayer to him1 but he says that to ,athene all the women lifted up their hands with a loud cry17#gjg7 which was in itself a barbaric thing to do and suitable only for women1 but at any rate it displayed no impiety to the gods as does your conduct4 ,for you applaud men instead of the gods1 or rather instead of the gods you flatter me who am a mere man4 ,but it would be best1 ,i think1 not to flatter even the gods but to worship them with temperate hearts4' 07 1 1 4 1 ,c 1 1 4 1 7#gjh7 4 4 4 2 1 ,d 1 4 1 2 1 1 #cdf 1 1 1 1 1 1 1 1 1 1 1 1 ,b 4 1 1 1 1 4 1 1 ,c 4 4 1 1 1 17#gji7 7#gaj7 2 1 1 ,d 4 7,see there ,i am again1 busy with my usual phrasemaking6 ,i do not even allow myself to speak out at random fearlessly and freely1 but with my usual awkwardness ,i am laying information against myself4 ,it is thus and in words like these that one ought to address men who want to be free not only with respect to those who govern them but to the gods also1 in order that one may be considered welldisposed towards them1 8like an indulgent father107#gaa7 even though one is by nature an illconditioned person like myself3 8,bear with them then1 when they hate and abuse you in secret or even openly1 since you thought that those who applauded you with one accord in the temples were only flattering you4 ,for surely you did not suppose that you would be in harmony with the pursuits or the lives or the temperaments of these men4 ,i grant that4 ,but who will bear with this other habit of yours8 ,you always sleep alone at night1 and there is no way of softening your savage and uncivilised temper--since all avenues are closed to anything that might sweeten your disposition1--and the worst of all these evils is that you delight in living that sort of life and have laid pleasure under a general ban4 ,then can you feel aggrieved if you hear yourself spoken of in such terms8 ,no1 you ought to feel grateful to those who out of kindness of heart admonish you wittily in anapaestic verse to shave your cheeks smooth1 and then1 beginning with yourself1 first to show to this laughterloving people all sorts of fine spectacles1 mimes1 dancers1 shameless women1 boys who in their beauty emulate women1 and men who have not only their jaws shaved smooth but their whole bodies too1 so that those who meet them may think them smoother than women2 yes and feasts too and general festivals1 not1 by ,zeus1 the sacred ones at which one is bound to behave with sobriety4 ,no1 we have had enough of those1 like the oak tree in the proverb27#gab7 we are completely surfeited with them4 ,the ,emperor sacrificed once in the temple of ,zeus1 then in the temple of ,fortune2 he visited the temple of ,demeter three times in succession40 7,i have in fact forgotten how many times ,i entered the shrine of ,daphne1 which had been first abandoned owing to the carelessness of its guardians1 and then destroyed by the audacious acts of godless men47#gac77 8,the ,syrian ,new ,year arrived1 and again the ,emperor went to the temple of ,zeus the ,friendly ,one4 ,then came the general festival1 and the ,emperor went to the shrine of ,fortune4 ,then1 after refraining on the forbidden day17#gad7 again he goes to the temple of ,zeus the ,friendly ,one1 and offers up prayers according to the custom of our ancestors4 ,now who could put up with an ,emperor who goes to the temples so often1 when it is in his power to disturb the gods only once or twice1 and to celebrate the general festivals which are for all the people in common1 those in which not only men whose profession it is to have knowledge of the gods can take part1 but also the people who have crowded into the city8 ,for pleasure is here in abundance1 and delights whose fruits one could enjoy continuously2 for instance the sight of men and pretty boys dancing1 and any number of charming women407 1 1 4 1 1 4 1 #cdg 1 1 1 1 4 1 7#gae7 1 ,b 1 1 1 4 7#gaf7 1 1 1 ,c 1 1 4 1 1 4 1 1 1 1 1 4 ,d 1 4 1 1 1 1 1 4 #cdh 1 4 1 1 4 1 4 1 1 4 7,when ,i take all this into account1 ,i do indeed congratulate you on your good fortune1 though ,i do not reproach myself4 ,for perhaps it is some god who has made me prefer my own ways4 ,be assured then that ,i have no grievance against those who quarrel with my way of life and my choice4 ,but ,i myself add1 as far as ,i can1 to the sarcasms against myself and with a more liberal hand ,i pour down on my own head these abusive charges4 ,for it was due to my own folly that ,i did not understand what has been the temper of this city from the beginning2 and that too though ,i am convinced that ,i have turned over quite as many books as any man of my own age4 ,you know of course the tale that is told about the king who gave his name to this city--or rather whose name the city received when it was colonised1 for it was founded by ,seleucus1 though it takes its name from the son7#gag7 of ,seleucus--2 they say7#gah7 then that out of excessive softness and luxury the latter was constantly falling in love and being loved1 and finally he conceived a dishonourable passion for his own stepmother4 ,and though he wished to conceal his condition he could not1 and little by little his body began to waste away and to become transparent1 and his powers to wane1 and his breathing was feebler than usual4 ,but what could be the matter with him was1 ,i think1 a sort of riddle1 since his malady had no visible cause1 or rather it did not even appear what was its nature1 though the youth's weakness was manifest4 ,then the physician of ,samos7#gai7 was set a difficult problem1 namely to discover what was the nature of the malady4 ,now he1 suspecting from the words of ,homer7#gbj7 what is the nature of 8cares that devour the limbs10 and that in many cases it is not a bodily weakness but an infirmity of soul that causes a wasting of the body2 and seeing moreover that the youth was very susceptible to love because of his time of life and his habits1 he took the following way of tracking down the disease4 ,he sat near the youth's couch and watched his face1 after ordering handsome youths and women to walk past him1 beginning with the queen7#gba7 herself4 ,now when she entered1 apparently to see how he was1 the young man at once began to show the symptoms of his malady4 ,he breathed like one who is being choked2 for though he was very anxious to control his agitated breathing1 he could not1 but it became disordered1 and a deep blush spread over his face4 ,the physician on seeing this laid his hand to his breast1 and found that his heart was beating terribly fast and was trying to burst forth from his breast4 ,such were his symptoms while she was present2 but when she had gone away and others came in he remained calm and was like a man in a normal state of health4 ,then ,erasistratus saw what ailed him and told the king1 and he out of love for his son said that he would give up his wife to him4 ,now the youth for the moment refused2 but when his father died not long after1 he sought with the greatest vehemence the favour which he had so honourably refused when it was first offered to him47#gbb77 ,b 4 47#gbc7 1 1 4 ,c 1 1 1 1 4 1 ,d 1 1 1 1 1 4 7,now since this was the conduct of ,antiochus1 ,i have no right to be angry with his descendants when they emulate their founder or him who gave his name to the city4 ,for just as in the case of plants it is natural that their qualities should be transmitted for a long time1 or rather that1 in general1 the succeeding generation should resemble its ancestors2 so too in the case of human beings it is natural that the morals of descendants should resemble those of their ancestors4 ,i myself1 for instance1 have found that the ,athenians are the most ambitious for honour and the most humane of all the ,greeks4 ,and indeed ,i have observed that these qualities exist in an admirable degree among all the ,greeks1 and ,i can say for them that more than all other nations they love the gods1 and are hospitable to strangers2 ,i mean all the ,greeks generally1 but among them the ,athenians above all as ,i can bear witness4 ,and if they still preserve in their characters the image of their ancient virtue1 surely it is natural that the same thing should be true of the ,syrians also1 and the ,arabs and ,celts and ,thracians and ,paeonians1 and those who dwell between the ,thracians and ,paeonians1 ,i mean the ,mysians on the very banks of the ,danube1 from whom my own family is derived1 a stock wholly boorish1 austere1 awkward1 without charm and abiding immovably by its decisions2 all of which qualities are proofs of terrible boorishness47 1 1 7,i therefore ask for forgiveness1 in the first place for myself1 and in my turn ,i grant it to you also since you emulate the manners of your forefathers1 nor do ,i bring it against you as a reproach when ,i say that you are7 #cdi 1 78,liars and dancers1 well skilled to dance in a chorus027#gbd77 4 7on the contrary it is in the place of a panegyric that ,i ascribe to you emulation of the practice of your forefathers4 ,for ,homer too is praising ,autolycus when he says that he surpassed all men7 4 78in stealing and perjury407#gbe77 ,b 4 1 1 1 1 4 4 7,and as for my own awkwardness and ignorance and illtemper1 and my inability to be influenced1 or to mind my own business when people beg me to do so or try to deceive me and that ,i cannot yield to their clamour--even such reproaches ,i gladly accept4 ,but whether your ways or mine are more supportable is perhaps clear to the gods1 for among men there is no one capable of arbitrating in our disagreement4 ,for such is our selflove that we shall never believe him1 since everyone of us naturally admires his own ways and despises those of other men4 ,in fact he who grants indulgence to one whose aims are the opposite of his own is1 in my opinion1 the most considerate of men47 ,c 4 1 1 1 1 1 1 ,d 4 8 1 1 1 4 7#gbf7 2 1 2 #cej 7#gbg7 4 4 4 1 1 ,b 1 4 4 4 1 1 1 ,c 1 1 4 1 4 ,d 1 #81 1' #81' 1 4 1 1 1 20 7,but now ,i come to ponder the matter ,i find that ,i have committed yet other terrible sins4 ,for though ,i was coming to a free city which cannot tolerate unkempt hair1 ,i entered it unshaven and with a long beard1 like men who are at a loss for a barber4 ,one would have thought it was some ,smicrines7#gbh7 he saw1 or some ,thrasyleon1 some illtempered old man or crazy soldier1 when by beautifying myself ,i might have appeared as a blooming boy and transformed myself into a youth1 if not in years1 at any rate in manners and effeminacy of features4 8,you do not know10 you answer1 8how to mix with people1 and cannot approve of the maxim of ,theognis17#gbi7 for you do not imitate the polypus which takes on the colours of the rocks4 ,nay rather you behave to all men with the proverbial ,myconian7#gcj7 boorishness and ignorance and stupidity4 ,are you not aware that we here are far from being ,celts or ,thracians or ,illyrians8 ,do you not see what a number of shops there are in this city8 ,but you are hated by the shopkeepers because you do not allow them to sell provisions to the common people and those who are visiting the city at a price as high as they please4 ,the shopkeepers blame the landowners for the high prices2 but you make these men also your enemies1 by compelling them to do what is just4 ,again1 those who hold office in the city are subject to both penalties2 ,i mean that just as1 before you came1 they obviously used to enjoy profits from both sources1 both as landowners and as shopkeepers1 so naturally they are now aggrieved on both accounts1 since they have been robbed of their profits from both sources4 ,then the whole body of ,syrian citizens are discontented because they cannot get drunk and dance the cordax47#gca7 ,you1 however1 think that you are feeding them well enough if you provide them with plenty of corn4 ,another charming thing about you is that you do not even take care that the city shall have shellfish4 ,nay more1 when someone complained the other day that neither shellfish nor much poultry could be found in the market1 you laughed very maliciously and said that a wellconducted city needs bread1 wine and olive oil1 but meat only when it is growing luxurious47#gcb7 ,for you said that even to speak of fish and poultry is the extreme of luxury and of profligacy such as was beyond the reach of even the suitors in ,ithaca2 and that anyone who did not enjoy eating pork and mutton7#gcc7 would fare very well if he took to vegetables47#gcd7 ,you must have thought that you were laying down these rules for ,thracians1 your own fellowcitizens1 or for the uncultured people of ,gaul who--so much the worse for us6--trained you to be #8a heart of maple1 a heart of oak1' though not indeed #8one who fought at ,marathon'7#gce7 also1 but rather to be half of you an ,acharnian and altogether an unpleasant person and an ungracious fellow4 ,would it not be better that the market place should be fragrant with myrrh when you walk there and that you should be followed by a troop of handsome boys at whom the citizens could stare1 and by choruses of women like those that exhibit themselves every day in our city807 #cea 1 1 1 1 4 1 1 4 1 1 1 1 ,b 1 1 ,c 1 1 1 4 1 1 1 1 ,d 4 2 4 2 4 7,no1 my temperament does not allow me to look wanton1 casting my eyes in all directions in order that in your sight ,i may appear beautiful1 not indeed in soul but in face4 ,for1 in your judgment1 true beauty of soul consists in a wanton life4 ,i1 however1 was taught by my tutor to look on the ground when ,i was on my way to school2 and as for a theatre1 ,i never saw one until ,i had more hair on my chin than on my head17#gcf7 and even at that age it was never on my own account and by my own wish1 but three or four times1 you must know1 the governor who was my kinsman and near relative1 8doing a favour to ,patroclus10 ordered me to attend2 it was while ,i was still a private individual47#gcg7 ,therefore forgive me4 ,for ,i hand over to you instead of myself one whom you will more justly detest1 ,i mean that curmudgeon my tutor who even then used to harass me by teaching me to walk in one straight path7#gch7 and now he is responsible for my quarrel with you4 ,it was he who wrought in my soul and as it were carved therein what ,i did not then desire1 though he was very zealous in implanting it1 as though he were producing some charming characteristic2 and boorishness he called dignity1 lack of taste he called sobriety1 and not yielding to one's desires or achieving happiness by that means he called manliness4 ,i assure you1 by ,zeus and the ,muses1 that while ,i was still a mere boy my tutor would often say to me3 8,never let the crowd of your playmates who flock to the theatres lead you into the mistake of craving for such spectacles as these4 ,have you a passion for horse races8 ,there is one in ,homer17#gci7 very cleverly described4 ,take the book and study it4 ,do you hear them talking about dancers in pantomime8 ,leave them alone6 ,among the ,phaeacians the youths dance in more manly fashion4 ,and for citharode7#gdj7 you have ,phemius2 for singer ,demodocus4 ,moreover there are in ,homer many plants more delightful to hear of than those that we can see37 #ceb 4 7#8,even so did ,i once see the young shoot of a date palm springing up near the altar of ,apollo on ,delos4'7#gda77 1 4 78,and consider the wooded island of ,calypso and the caves of ,circe and the garden of ,alcinous2 be assured that you will never see anything more delightful than these407 1 2 1 1 1 ,b 1 1 1 1 4 ,c 1 4 4 1 1 4 1 1 ,d 1 1 1 1 1 4 1 1 1 1 4 4 1 #cec 1 1 4 7,and now do you want me to tell you also my tutor's name and the nationality of the man who used to say these things8 ,he was a barbarian1 by the gods and goddesses2 by birth he was a ,scythian1 and he had the same name7#gdb7 as the man who persuaded ,xerxes to invade ,greece4 ,moreover he was a eunuch1 a word which1 twenty months ago17#gdc7 was constantly heard and revered1 though it is now applied as an insult and a term of abuse4 ,he had been brought up under the patronage of my grandfather1 in order that he might instruct my mother7#gdd7 in the poems of ,homer and ,hesiod4 ,and since she1 after giving birth to me her first and only child1 died a few months later1 snatched away while she was still a young girl by the motherless maiden7#gde7 from so many misfortunes that were to come1 ,i was handed over to him after my seventh year4 ,from that time he won me over to these views of his1 and led me to school by one straight path2 and since neither he himself desired to know any other nor allowed me to travel by any other path1 it is he who has caused me to be hated by all of you4 ,however1 if you agree1 let us make a truce with him1 you and ,i1 and make an end of our quarrel4 ,for he neither knew that ,i should visit you nor did he anticipate that1 even supposing ,i was likely to come here1 it would be as a ruler1 and that too over so great an empire as the gods bestowed on me2 though they did not do so1 believe me1 without using great compulsion both towards him who offered and him who accepted it4 ,for neither of us had the air of being willing2 since he who offered that honour or favour or whatever you may please to call it1 was unwilling to bestow it1 while he who received it was sincere in steadily refusing it4 ,this matter1 however1 is and shall be as the gods will4 ,but perhaps if my tutor had foreseen this he would have exercised much forethought to the end that ,i might1 as far as possible1 seem agreeable in your eyes47 2 1 1 1 4 ,b 2 1 4 1 1 1 1 4 1 4 ,c 1 1 1 1 1 1 4 1 1 1 ,d 1 7#gdf7 1 8 1 1 1 4 1 #ced 1 4 1 1 40 7,what then1 you will ask1 is it not possible even now for me to lay aside my character1 and to repent of the boorish temper that was bred in me in earlier days8 ,habit1 as the saying goes1 is second nature4 ,but to fight with nature is hard2 and to shake off the training of thirty years is very difficult1 especially when it was carried on with such painful effort1 and ,i am already more than thirty years old4 8,well and good10 you answer1 8but what is the matter with you that you try to hear and decide cases about contracts8 ,for surely your tutor did not teach you this also1 since he did not even know whether you would govern40 ,yes1 it was that terrible old man who convinced me that ,i ought to do so2 and you also do well to help me to abuse him1 since he is of all men most responsible for my way of life2 though he too1 you must know1 had in his turn been misled by others4 ,theirs are names that you have often met when they are ridiculed in ,comedy--,i mean ,plato and ,socrates1 ,aristotle and ,theophrastus4 ,this old man in his folly was first convinced by them1 and then he got hold of me1 since ,i was young and loved literature1 and convinced me that if ,i would emulate those famous men in all things ,i should become better1 not perhaps than other men--for it was not with them that ,i had to compete--but certainly better than my former self4 ,accordingly1 since ,i had no choice in the matter1 ,i obeyed him1 and now ,i am no longer able to change my character1 though indeed ,i often wish ,i could1 and ,i blame myself for not granting to all men impunity for all wrongdoing4 ,but then the words of the ,athenian stranger in ,plato occur to my mind3 8,though he who does no wrong himself is worthy of honour1 he who does not allow the wicked to do wrong is worthy of more than twice as much honour4 ,for whereas the former is responsible for one man only1 the latter is responsible for many others besides himself1 when he reports to the magistrates the wrongdoing of the rest4 ,and he who as far as he can helps the magistrates to punish wrong doers1 himself being the great and powerful man in the city1 let him ,i say be proclaimed as winner of the prize for virtue4 ,and we ought to utter the same eulogy with regard to temperance also1 and wisdom and all the other good qualities that such a man possesses1 and which are such that he is able not only to have them himself but also to impart them to other men407#gdg77 ,b 1 4 1 1 4 1 1 ,c 4 1 4 1 1 1 1 1 1 ,d 1 1 1 7#gdh7 1 1 4 4 1 1 2 1 1 #cee 4 1 1 1 1 1 4 7,these things he taught me when he thought that ,i should be a private citizen4 ,for he certainly did not foresee that there would be assigned to me by ,zeus this lot in life to which the god has now brought me and has set me therein4 ,but ,i1 because ,i was ashamed to be less virtuous as a ruler than ,i had been as a private citizen1 have unconsciously given you the benefit of my own boorishness1 though there was no necessity4 ,and another of ,plato's laws has made me take thought for myself and so become hateful in your eyes3 ,i mean the law which says that those who govern1 and also the older men1 ought to train themselves in respect for others and in selfcontrol1 in order that the masses may look to them and so order their own lives aright4 ,now since ,i alone1 or rather in company with a few others1 am now pursuing this course1 it has had a very different result and has naturally become a reproach against me4 ,for we here are only seven persons1 strangers and newcomers in your city1--though indeed one of our number is a fellowcitizen of yours1 a man dear to ,hermes and to me1 an excellent craftsman of discourses47#gdi7 ,and we have business dealings with no man1 nor do we go by any road that does not lead to the temples of the gods2 and seldom1 and then not all of us1 do we go to the theatres1 since we have adopted the most inglorious line of conduct and the most unpopular aim and end of life4 ,the wise men of ,greece will surely allow me to repeat some of the sayings current among you2 for ,i have no better way of illustrating what ,i mean4 ,we have stationed ourselves in the middle of the road1 so highly do we prize the opportunity to collide with you and to be disliked1 when we ought rather to try to please and flatter you4 8,soand so has oppressed ,soandso40 8,fool6 ,what business is it of yours8 ,when it was in your power to win his goodwill by becoming the partner in his wrongdoing1 you first let the profit go1 and incur hatred besides2 and when you do this you think that you are doing right and are wise about your own affairs4 ,you ought to have taken into account that1 when men are wronged1 not one of them ever blames the magistrates but only the man who has wronged him2 but the man who seeks to do wrong and is prevented from it1 far from blaming his proposed victim1 turns his grievance against the magistrates47 1 1 ,b 1 2 2 1 1 1 ,c 1 1 4 1 1 1 47#gej7 1 1 4 78,then when it was in your power by the aid of this careful reasoning to refrain from compelling us to do what is just2 when you might have allowed every man to do whatever he pleases and has the power to do1--for the temper of the city is surely like that1 excessively independent--do you then1 ,i say1 fail to understand this and assert that the citizens ought to be wisely governed8 ,have you not even observed what great independence exists among the citizens1 even down to the very asses and camels8 ,the men who hire them out lead even these animals through the porticoes as though they were brides4 ,for the unroofed alleys and the broad highways were certainly not made for the use of packasses1 but they are provided merely for show and as an extravagance2 but in their independence the asses prefer to use the porticoes1 and no one keeps them out of any one of these1 for fear he should be robbing them of their independence2 so independent is our city6 ,and yet you think that even the charming youths in the city ought to keep quiet and1 if possible1 think whatever you like1 but at any rate utter only what is agreeable for you to hear6 ,but it is their independence that makes them hold revels2 and this they always do handsomely1 but during the festivals they revel more than usual407 1 ,d 4 1 1 4 #cef 1 1 4 1 1 4 1 1 ,b 4 1 1 4 1 1 1 1 1 ,c 1 1 1 1 4 2 1 ,d 1 4 1 7#gea7 1 4 1 4 #ceg 4 7,once upon a time the citizens of ,tarentum paid to the ,romans the penalty for this sort of jesting1 seeing that1 when drunk at the festival of ,dionysus1 they insulted the ,roman ambassadors47#geb7 ,but you are in all respects more fortunate than the citizens of ,tarentum1 for you give yourselves up to pleasure throughout the whole year1 instead of for a few days2 and instead of foreign ambassadors you insult your own ,sovereign1 yes even the very hairs on his chin and the devices engraved on his coins47#gec7 ,well done1 ,o wise citizens1 both ye who make such jests and ye who welcome and find profit in the jesters6 ,for it is evident that uttering them gives pleasure to the former1 while the latter rejoice to hear jests of this sort4 ,i share your pleasure in this unanimity1 and you do well to be a city of one mind in such matters1 since it is not at all dignified or an enviable task to restrain and chastise the licentiousness of the young4 ,for if one were to rob human beings of the power to do and say what they please1 that would be to take away and curtail the first principle of independence4 ,therefore1 since you knew that men ought to be independent in all respects1 you acted quite rightly1 in the first place when you permitted the women to govern themselves1 so that you might profit by their being independent and licentious to excess2 secondly1 when you entrusted to them the bringing up of the children1 for fear that if they had to experience any harsher authority they might later turn out to be slaves2 and as they grew up to be boys might be taught first of all to respect their elders1 and then under the influence of this bad habit might show too much reverence for the magistrates1 and finally might have to be classed not as men but as slaves2 and becoming temperate and wellbehaved and orderly might be1 before they knew it1 altogether corrupted4 ,then what effect have the women on the children8 ,they induce them to reverence the same things as they do by means of pleasure1 which is1 it seems1 the most blessed thing and the most highly honoured1 not only by men but by beasts also4 ,it is for this reason1 ,i think1 that you are so very happy1 because you refuse every form of slavery2 first you begin by refusing slavery to the gods1 secondly to the laws1 and thirdly to me who am the guardian of the laws4 ,and ,i should indeed be eccentric if1 when the gods suffer the city to be so independent and do not chastise her1 ,i should be resentful and angry4 ,for be assured that the gods have shared with me in the disrespect that has been shown to me in your city47 1 1 4 1 1 1 4 ,b 4 1 1 4 4 1 1 ,c 4 1 2 1 4 2 2 ,d 1 1 1 4 1 1 1 1 1 1 #ceh 4 2 78,the ,chi10 say the citizens1 8never harmed the city in any way1 nor did the ,kappa40 ,now the meaning of this riddle which your wisdom has invented is hard to understand1 but ,i obtained interpreters from your city and ,i was informed that these are the first letters of names1 and that the former is intended to represent ,christ1 the latter ,constantius4 ,bear with me then1 if ,i speak frankly4 ,in one thing ,constantius did harm you1 in that when he had appointed me as ,caesar he did not put me to death4 ,now for the rest may the gods grant to you alone out of all the many citizens of ,rome to have experience of the avarice of many a ,constantius1 or ,i should say rather1 of the avarice of his friends4 ,for the man was my cousin and dear to me2 but after he had chosen enmity with me instead of friendship1 and then the gods with the utmost benevolence arbitrated our contention with one another1 ,i proved myself a more loyal friend to him than he had expected to find me before ,i became his enemy4 ,then why do you think that you are annoying me by your praises of him1 when ,i am really angry with those who slander him8 ,but as for ,christ you love him1 you say1 and adopt him as the guardian of your city instead of ,zeus and the god of ,daphne and ,calliope7#ged7 who revealed your clever invention8 ,did those citizens of ,emesa long for ,christ who set fire to the tombs of the ,galilaeans87#gee7 ,but what citizens of ,emesa have ,i ever annoyed8 ,i have however annoyed many of you1 ,i may almost say all1 the ,senate1 the wealthy citizens1 the common people4 ,the latter indeed1 since they have chosen atheism1 hate me for the most part1 or rather all of them hate me because they see that ,i adhere to the ordinances of the sacred rites which our forefathers observed2 the powerful citizens hate me because they are prevented from selling everything at a high price2 but all of you hate me on account of the dancers and the theatres4 ,not because ,i deprive others of these pleasures1 but because ,i care less for things of that sort than for frogs croaking in a pond47#gef7 ,then is it not natural for me to accuse myself1 when ,i have furnished so many handles for your hatred87 1 1 1 ,b 1 1 4 1 1 1 1 ,c 2 1 4 1 7#geg7 ,d 4 2 4 #cei 1 1 4 1 1 1 1 4 7,cato the ,roman17#geh7 however1--how he wore his beard ,i do not know17#gei7 but he deserves to be praised in comparison with anyone of those who pride themselves on their temperance and nobility of soul and on their courage above all1--he1 ,i say1 once visited this populous and luxurious and wealthy city2 and when he saw the youths in the suburb drawn up in full array1 and with them the magistrates1 as though for some military display1 he thought your ancestors had made all those preparations in his honour4 ,so he quickly dismounted from his horse and came forward1 though at the same time he was vexed with those of his friends who had preceded him for having informed the citizens that ,cato was approaching1 and so induced them to hasten forth4 ,and while he was in this position1 and was slightly embarrassed and blushing1 the master of the gymnasium ran to meet him and called out 8,stranger1 where is ,demetrius80 ,now this ,demetrius was a freedman of ,pompey1 who had acquired a very large fortune2 and if you want to know the amount of it1--for ,i suppose that in all that ,i am now telling you are most anxious to hear this1--,i will tell you who has related the story4 ,damophilus of ,bithynia has written compositions of this sort1 and in them1 by culling ancedotes from many books1 he has produced tales that give the greatest delight to anyone who loves to listen to gossip1 whether he be young or old4 ,for old age usually revives in the elderly that love of gossip which is natural to the young2 and this is1 ,i think1 the reason why both the old and the young are equally fond of stories4 ,well then1 to return to ,cato4 ,do you want me to tell you how he greeted the master of the gymnasium8 ,do not imagine that ,i am slandering your city2 for the story is not my own47#gfj7 ,if any rumour has come round1 even to your ears1 of the man of ,chaeronea17#gfa7 who belongs to that worthless class of men who are called by impostors philosophers1--,i myself never attained to that class though in my ignorance ,i claimed to be a member of it and to have part in it1--well he1 as ,i was saying1 related that ,cato answered not a word1 but only cried aloud like a man stricken with madness and out of his senses1 8,alas for this illfated city60 and took himself off47 1 1 ,b 1 4 1 1 1 ,c 1 4 7#gfb7 1 1 4 ,d 1 4 7,therefore do not be surprised if ,i now feel towards you as ,i do1 for ,i am more uncivilised than he1 and more fierce and headstrong in proportion as the ,celts are more so than the ,romans4 ,he was born in ,rome and was nurtured among ,roman citizens till he was on the threshold of old age4 ,but as for me1 ,i had to do with ,celts and ,germans and the ,hercynian forest7#gfc7 from the moment that ,i was reckoned a grown man1 and ,i have by now spent a long time there1 like some huntsman who associates with and is entangled among wild beasts4 ,there ,i met with temperaments that know not how to pay court or flatter1 but only how to behave simply and frankly to all men alike4 ,then after my nurture in childhood1 my path as a boy took me through the discourses of ,plato and ,aristotle1 which are not at all suited for the reading of communities who think that on account of their luxury they are the happiest of men4 ,then ,i had to work hard myself among the most warlike and highspirited of all nations1 where men have knowledge of ,aphrodite1 goddess of ,wedlock1 only for the purpose of marrying and having children1 and know ,dionysus the ,drink,giver1 only for the sake of just so much wine as each can drink at a draught4 ,and in their theatres no licentiousness or insolence exists1 nor does any man dance the cordax on their stage47 1 1 1 1 1 #cfj 1 1 1 4 1 ,b 1 7#gfd7 4 1 4 7,a story is told of them that not long ago a certain ,cappadocian was exiled from here to that place1 a man who had been brought up in your city in the house of the goldsmith--you know of course whom ,i mean1--and had learned1 as he naturally did learn there1 that one ought not to have intercourse with women but to pay attentions to youths4 ,and when1 after doing and suffering here ,i know not what1 he went to the court of the king in that country1 he took with him to remind him of your habits here a number of dancers and other such delights from this city2 and then finally since he still needed a cotylist7#gfe7--you know the word and the thing too--he invited him also from here1 because of his longing and love for the austere mode of life that prevails with you4 ,now the ,celts never made the acquaintance of the cotylist1 since he was at once admitted into the palace2 but when the dancers began to display their art in the theatre1 the ,celts left them alone because they thought that they were like men stricken with nympholepsy4 ,and the theatre seemed to the men in that country highly ridiculous1 just as it does to me2 but whereas the ,celts were a few ridiculing many1 ,i here along with a few others seem absurd in every way to all of you47 ,c 4 1 4 1 1 1 1 4 1 1 1 1 1 1 ,d 1 1 1 1 1 1 4 1 #cfa 1 1 1 1 4 1 1 1 ,b 4 7,this is a fact which ,i do not resent4 ,and indeed it would be unjust of me not to make the best of the present state of things1 after having so greatly enjoyed the life among the ,celts4 ,for they loved me so much1 on account of the similarity of our dispositions1 that not only did they venture to take up arms on my behalf1 but they gave me large sums of money besides2 and when ,i would have declined it1 they almost forced me to take it1 and in all things readily obeyed me4 ,and what was most wonderful of all1 a great report of me travelled thence to your city1 and all men proclaimed loudly that ,i was brave1 wise and just1 not only terrible to encounter in war1 but also skilful in turning peace to account1 easy of access and mildtempered4 ,but now you have sent them tidings from here in return1 that in the first place the affairs of the whole world have been turned upside down by me--though indeed ,i am not conscious of turning anything upside down1 either voluntarily or involuntarily2 secondly1 that ,i ought to twist ropes from my beard1 and that ,i war against the ,chi and that you begin to regret the ,kappa4 ,now may the guardian gods of this city grant you a double allowance of the ,kappa67#gff7 ,for besides this you falsely accused the neighbouring cities1 which are holy and the slaves of the gods1 like myself1 of having produced the satires which were composed against me2 though ,i know well that those cities love me more than their own sons1 for they at once restored the shrines of the gods and overturned all the tombs7#gfg7 of the godless1 on the signal that was given by me the other day2 and so excited were they in mind and so exalted in spirit that they even attacked those who were offending against the gods with more violence than ,i could have wished47 1 4 1 ,c 1 7#gfh7 1 1 1 4 1 1 1 1 ,d 1 1 4 7,but now consider your own behaviour4 ,many of you overturned the altars of the gods which had only just been erected1 and with difficulty did my indulgent treatment teach you to keep quiet4 ,and when ,i sent away the body from ,daphne17#gfi7 some of you1 in expiation of your conduct towards the gods1 handed over the shrine of the god of ,daphne to those who were aggrieved about the relics of the body1 and the rest of you1 whether by accident or on purpose1 hurled against the shrine that fire which made the strangers who were visiting your city shudder1 but gave pleasure to the mass of your citizens and was ignored and is still ignored by your ,senate4 ,now1 in my opinion1 even before that fire the god had forsaken the temple1 for when ,i first entered it his holy image gave me a sign thereof4 ,i call mighty ,helios to bear me witness of this before all unbelievers4 ,and now ,i wish to remind you of yet another reason for your hatred of me1 and then to abuse myself--a thing which ,i usually do fairly well--and both to accuse and blame myself with regard to that hatred47 1 4 1 4 1 #cfb 1 1 4 1 4 1 1 ,b 1 4 1 1 1 4 7,in the tenth month1 according to your reckoning1--,loos ,i think you call it--there is a festival founded by your forefathers in honour of this god1 and it was your duty to be zealous in visiting ,daphne4 ,accordingly ,i hastened thither from the temple of ,zeus ,kasios17#ggj7 thinking that at ,daphne1 if anywhere1 ,i should enjoy the sight of your wealth and public spirit4 ,and ,i imagined in my own mind the sort of procession it would be1 like a man seeing visions in a dream1 beasts for sacrifice1 libations1 choruses in honour of the god1 incense1 and the youths of your city there surrounding the shrine1 their souls adorned with all holiness and themselves attired in white and splendid raiment4 ,but when ,i entered the shrine ,i found there no incense1 not so much as a cake1 not a single beast for sacrifice4 ,for the moment ,i was amazed and thought that ,i was still outside the shrine and that you were waiting the signal from me1 doing me that honour because ,i am supreme pontiff4 ,but when ,i began to inquire what sacrifice the city intended to offer to celebrate the annual festival in honour of the god1 the priest answered1 8,i have brought with me from my own house a goose as an offering to the god1 but the city this time has made no preparations407 1 4 810 1 8 1 ,c 1 1 1 7#gga7 1 1 1 7#ggb7 4 ,d 1 1 1 1 4 #cfc 1 ,b 4 1 4 7#ggc7 1 ,c 1 40 7,thereupon1 being fond of making enemies1 ,i made in the ,senate a very unseemly speech which perhaps it may now be pertinent to quote to you4 8,it is a terrible thing10 ,i said1 8that so important a city should be more neglectful of the gods than any village on the borders of the ,pontus47#ggd7 ,your city possesses ten thousand lots of land privately owned1 and yet when the annual festival in honour of the god of her forefathers is to be celebrated for the first time since the gods dispelled the cloud of atheism1 she does not produce on her own behalf a single bird1 though she ought if possible to have sacrificed an ox for every tribe1 or if that were too difficult1 the whole city in common ought at any rate to have offered to the god one bull on her own behalf4 ,yet every one of you delights to spend money privately on dinners and feasts2 and ,i know very well that many of you squandered very large sums of money on dinners during the ,may festival4 ,nevertheless1 on your own behalf and on behalf of the city's welfare not one of the citizens offers a private sacrifice1 nor does the city offer a public sacrifice1 but only this priest6 ,yet ,i think that it would have been more just for him to go home carrying portions from the multitude of beasts offered by you to the god4 ,for the duty assigned by the gods to priests is to do them honour by their nobility of character and by the practice of virtue1 and also to perform to them the service that is due2 but it befits the city1 ,i think1 to offer both private and public sacrifice4 ,but as it is1 every one of you allows his wife to carry everything out of his house to the ,galilaeans1 and when your wives feed the poor at your expense they inspire a great admiration for godlessness in those who are in need of such bounty--and of such sort are1 ,i think1 the great majority of mankind1--while as for yourselves you think that you are doing nothing out of the way when in the first place you are careless of the honours due to the gods1 and not one of those in need goes near the temples--for there is nothing there1 ,i think1 to feed them with--and yet when any one of you gives a birthday feast he provides a dinner and a breakfast without stint and welcomes his friends to a costly table2 when1 however1 the annual festival arrived no one furnished olive oil for a lamp for the god1 or a libation1 or a beast for sacrifice1 or incense4 ,now ,i do not know how any good man could endure to see such things in your city1 and for my part ,i am sure that it is displeasing to the gods also407 1 1 1 1 1 4 4 1 1 4 ,d 1 4 #cfd 4 4 1 1 1 ,b 1 4 7,this is what ,i remember to have said at the time1 and the god bore witness to the truth of my words--would that he had not6--when he forsook your suburb which for so long he had protected1 and again during that time of storm and stress7#gge7 when he turned in the wrong direction the minds of those who were then in power and forced their hands4 ,but ,i acted foolishly in making myself odious to you4 ,for ,i ought to have remained silent as1 ,i think1 did many of those who came here with me1 and ,i ought not to have been meddlesome or found fault4 ,but ,i poured down all these reproaches on your heads to no purpose1 owing to my headlong temper and a ridiculous desire to flatter1--for it is surely not to be believed that out of goodwill towards you ,i spoke those words to you then2 but ,i was1 ,i think1 hunting after a reputation for piety towards the gods and for sincere goodwill towards you1 which is1 ,i think1 the most absurd form of flattery4 ,therefore you treat me justly when you defend yourselves against those criticisms of mine and choose a different place for making your defence4 ,for ,i abused you under the god's statue near his altar and the footprints of the holy image1 in the presence of few witnesses2 but you abused me in the marketplace1 in the presence of the whole populace1 and with the help of citizens who were capable of composing such pleasant witticisms as yours4 ,for you must be well aware that all of you1 those who uttered the sayings about me and those who listened to them1 are equally responsible2 and he who listened with pleasure to those slanders1 since he had an equal share of the pleasure1 though he took less trouble than the speaker1 must share the blame47 4 1 1 4 1 ,c 1 1 4 2 1 1 1 ,d 1 7#ggf7 1 1 1 1 1 1 4 7,throughout the whole city1 then1 you both uttered and listened to all the jests that were made about this miserable beard of mine1 and about one who has never displayed to you nor ever will display any charm of manner4 ,for he will never display among you the sort of life that you always live and desire to see also among those who govern you4 ,next with respect to the slanders which both in private and publicly you have poured down on my head1 when you ridiculed me in anapaestic verse1 since ,i too have accused myself ,i permit you to employ that method with even greater frankness2 for ,i shall never on that account do you any harm1 by slaying or beating or fettering or imprisoning you or punishing you in any way4 ,why indeed should ,i8 ,for now that in showing you myself1 in company with my friends1 behaving with sobriety1--a most sorry and unpleasing sight to you--,i have failed to show you any beautiful spectacle1 ,i have decided to leave this city and to retire from it2 not indeed because ,i am convinced that ,i shall be in all respects pleasing to those to whom ,i am going1 but because ,i judge it more desirable1 in case ,i should fail at least to seem to them an honourable and good man1 to give all men in turn a share of my unpleasantness17#ggg7 and not to annoy this happy city with the evil odour1 as it were1 of my moderation and the sobriety of my friends47 #cfe 1 1 1 ,b 1 4 1 7#ggh7 1 1 1 1 ,c 1 1 1 1 4 7,for not one of us has bought a field or garden in your city or built a house or married or given in marriage among you1 or fallen in love with any of your handsome youths1 or coveted the wealth of ,assyria1 or awarded court patronage27#ggi7 nor have we allowed any of those in office to exercise influence over us1 or induced the populace to get up banquets or theatrical shows2 nay rather we have procured for them such luxurious ease that1 since they have respite from want1 they have had leisure to compose their anapaests against the very author of their wellbeing4 ,again1 ,i have not levied gold money or demanded silver money or increased the tribute2 but in addition to the arrears1 onefifth of the regular taxes has been in all cases remitted4 ,moreover ,i do not think it enough that ,i myself practise selfrestraint1 but ,i have also an usher who1 by ,zeus and the other gods1 is moderate indeed1 as ,i believe1 though he has been finely scolded by you1 because1 being an old man and slightly bald in front1 in his perversity he is too modest to wear his hair long behind1 as ,homer made the ,abantes wear theirs47#ghj7 ,and ,i have with me at my court two or three men also who are not at all inferior to him1 nay four or even five now1 if you please47 1 2 2 1 1 ,d 4 1 #cff 4 4 1 1 1 4 ,b 1 4 1 1 1 7,and as for my uncle and namesake17#gha7 did he not govern you most justly1 so long as the gods allowed him to remain with me and to assist me in my work8 ,did he not with the utmost foresight administer all the business of the city8 ,for my part ,i thought these were admirable things1 ,i mean mildness and moderation in those who govern1 and ,i supposed that by practising these ,i should appear admirable in your eyes4 ,but since the length of my beard is displeasing to you1 and my unkempt locks1 and the fact that ,i do not put in an appearance at the theatres and that ,i require men to be reverent in the temples2 and since more than all these things my constant attendance at trials displeases you and the fact that ,i try to banish greed of gain from the marketplace1 ,i willingly go away and leave your city to you4 ,for when a man changes his habits in his old age it is not easy1 ,i think1 for him to escape the fate that is described in the legend about the kite4 ,the story goes that the kite once had a note like that of other birds1 but it aimed at neighing like a highspirited horse2 then since it forgot its former note and could not quite attain to the other sound1 it was deprived of both1 and hence the note it now utters is less musical than that of any other bird4 ,this then is the fate that ,i am trying to avoid1 ,i mean failing to be either really boorish or really accomplished4 ,for already1 as you can see for yourselves1 ,i am1 since ,heaven so wills1 near the age7 1 78,when on my head white hairs mingle with black107 4 7as the poet of ,teos said47#ghb77 4 1 1 4 7#ghc7 1 ,c 1 1 2 1 1 2 2 ,d 1 1 1 1 1 4 #cfg 4 1 1 1 2 7,enough of that4 ,but now1 in the name of ,zeus1 ,god of the ,marketplace and ,guardian of the ,city1 render me account of your ingratitude4 ,were you ever wronged by me in any way1 either all in common or as individuals1 and is it because you were unable to avenge yourselves openly that you now assail me with abuse in your marketplaces in anapaestic verse1 just as comedians drag ,heracles and ,dionysus on the stage and make a public show of them87#ghd7 ,or can you say that1 though ,i refrained from any harsh conduct towards you1 ,i did not refrain from speaking ill of you1 so that you1 in your turn1 are defending yourselves by the same methods8 ,what1 ,i ask1 is the reason of your antagonism and your hatred of me8 ,for ,i am very sure that ,i had done no terrible or incurable injury to any one of you1 either separately1 as individuals1 or to your city as a whole2 nor had ,i uttered any disparaging word1 but ,i had even praised you1 as ,i thought ,i was bound to do1 and had bestowed on you certain advantages1 as was natural for one who desires1 as far as he can1 to benefit many men4 ,but it is impossible1 as you know well1 both to remit all their taxes to the taxpayers and to give everything to those who are accustomed to receive gifts4 ,therefore when it is seen that ,i have diminished none of the public subscriptions which the imperial purse is accustomed to contribute1 but have remitted not a few of your taxes1 does not this business seem like a riddle87 1 1 ,b 1 1 1 1 1 4 ,c 1 1 1 1 1 4 4 1 ,d 1 1 1 1 4 4 7,however1 it becomes me to be silent about all that ,i have done for all my subjects in common1 lest it should seem that ,i am purposely as it were singing my praises with my own lips1 and that too after announcing that ,i should pour down on my own head many most opprobrious insults4 ,but as for my actions with respect to you as individuals1 which1 though the manner of them was rash and foolish1 nevertheless did not by any means deserve to be repaid by you with ingratitude1 it would1 ,i think1 be becoming for me to bring them forward as reproaches against myself2 and these reproaches ought to be more severe than those ,i uttered before1 ,i mean those that related to my unkempt appearance and my lack of charm1 inasmuch as they are more genuine since they have especial reference to the soul4 ,i mean that before ,i came here ,i used to praise you in the strongest possible terms1 without waiting to have actual experience of you1 nor did ,i consider how we should feel towards one another2 nay1 since ,i thought that you were sons of ,greeks1 and ,i myself1 though my family is ,thracian1 am a ,greek in my habits1 ,i supposed that we should regard one another with the greatest possible affection4 ,this example of my rashness must therefore be counted as one reproach against me4 ,next1 after you had sent an embassy to me--and it arrived not only later than all the other embassies1 but even later than that of the ,alexandrians who dwell in ,egypt1--,i remitted large sums of gold and of silver also1 and all the tribute money for you separately apart from the other cities2 and moreover ,i increased the register of your ,senate by two hundred members and spared no man27#ghe7 for ,i was planning to make your city greater and more powerful47 #cfh 1 1 4 2 1 1 1 4 ,b 1 4 1 1 1 4 7,i therefore gave you the opportunity to elect and to have in your ,senate the richest men among those who administer my own revenues and have charge of coining the currency4 ,you however did not elect the capable men among these1 but you seized the opportunity to act like a city by no means well ordered1 though quite in keeping with your character4 ,would you like me to remind you of a single instance8 ,you nominated a ,senator1 and then before his name had been placed on the register1 and the scrutiny of his character was still pending1 you thrust this person into the public service4 ,then you dragged in another from the marketplace1 a man who was poor and who belonged to a class which in every other city is counted as the very dregs1 but who among you1 since of your excessive wisdom you exchange rubbish for gold1 enjoys a moderate fortune2 and this man you elected as your colleague4 ,many such offences did you commit with regard to the nominations1 and then when ,i did not consent to everything1 not only was ,i deprived of the thanks due for all the good ,i had done1 but also ,i have incurred your dislike on account of all that ,i in justice refrained from47 ,c 1 1 1 1 8 1 40 1 ,d 4 1 4 1 #cfi 1 4 1 1 1 4 1 1 ,b 1 1 1 1 4 1 17#ghf7 1 4 1 1 1 1 ,c 2 2 7,now these were very trivial matters and could not so far make the city hostile to me4 ,but my greatest offence of all1 and what aroused that violent hatred of yours1 was the following4 ,when ,i arrived among you the populace in the theatre1 who were being oppressed by the rich1 first of all cried aloud1 8,everything plentiful2 everything dear60 ,on the following day ,i had an interview with your powerful citizens and tried to persuade them that it is better to despise unjust profits and to benefit the citizens and the strangers in your city4 ,and they promised to take charge of the matter1 but though for three successive months ,i took no notice and waited1 they neglected the matter in a way that no one would have thought possible4 ,and when ,i saw that there was truth in the outcry of the populace1 and that the pressure in the market was due not to any scarcity but to the insatiate greed of the rich1 ,i appointed a fair price for everything1 and made it known to all men4 ,and since the citizens had everything else in great abundance1 wine1 for instance1 and olive oil and all the rest1 but were short of corn1 because there had been a terrible failure of the crops owing to the previous droughts1 ,i decided to send to ,chalcis and ,hierapolis and the cities round about1 and from them ,i imported for you four hundred thousand measures of corn4 ,and when this too had been used1 ,i first expended five thousand1 then later seven thousand1 and now again ten thousand bushels--8modii07#ghg7 as they are called in my country--all of which was my very own property2 moreover ,i gave to the city corn which had been brought for me from ,egypt2 and the price which ,i set on it was a silver piece1 not for ten measures but for fifteen1 that is to say1 the same amount that had formerly been paid for ten measures4 ,and if in summer1 in your city1 that same number of measures is sold for that sum1 what could you reasonably have expected at the season when1 as the ,boeotian poet says1 8,it is a cruel thing for famine to be in the house407#ghh7 ,would you not have been thankful to get five measures for that sum1 especially when the winter had set in so severe87 2 1 1 ,d 1 1 4 2 1 1 #cgj 4 1 1 4 1 4 7,but what did your rich men do8 ,they secretly sold the corn in the country for an exaggerated price1 and they oppressed the community by the expenses that private persons had to incur4 ,and the result is that not only the city but most of the country people too are flocking in to buy bread1 which is the only thing to be found in abundance and cheap4 ,and indeed who remembers fifteen measures of corn to have been sold among you for a gold piece1 even when the city was in a prosperous condition8 ,it was for this conduct that ,i incurred your hatred1 because ,i did not allow people to sell you wine and vegetables and fruit for gold1 or the corn which had been locked away by the rich in their granaries to be suddenly converted by you into silver and gold for their benefit4 ,for they managed the business finely outside the city1 and so procured for men 8famine that grinds down mortals107#ghi7 as the god said when he was accusing those who behave in this fashion4 ,and the city now enjoys plenty only as regards bread1 and nothing else47 ,b 1 1 4 1 1 1 ,c 1 1 1 4 7,now ,i knew even then when ,i acted thus that ,i should not please everybody1 only ,i cared nothing about that4 ,for ,i thought it was my duty to assist the mass of the people who were being wronged1 and the strangers who kept arriving in the city both on my account and on account of the high officials who were with me4 ,but since it is now1 ,i think1 the case that the latter have departed1 and the city is of one mind with respect to me--for some of you hate me and the others whom ,i fed are ungrateful--,i leave the whole matter in the hands of ,adrasteia7#gij7 and ,i will betake myself to some other nation and to citizens of another sort4 ,nor will ,i even remind you how you treated one another when you asserted your rights nine years ago2 how the populace with loud clamour set fire to the houses of those in power1 and murdered the ,governor2 and how later they were punished for these things because1 though their anger was justified1 what they did exceeded all limits47#gia77 2 1 ,d 1 2 2 2 1 2 1 4 4 1 1 1 #cga 1 4 1 1 1 4 ,b 4 7,why1 ,i repeat1 in ,heaven's name1 am ,i treated with ingratitude8 ,is it because ,i feed you from my own purse1 a thing which before this day has never happened to any city1 and moreover feed you so generously8 ,is it because ,i increased the register of ,senators8 ,or because1 when ,i caught you in the act of stealing1 ,i did not proceed against you8 ,let me1 if you please1 remind you of one or two instances1 so that no one may think that what ,i say is a pretext or mere rhetoric or a false claim4 ,you said1 ,i think1 that three thousand lots of land were uncultivated1 and you asked to have them2 and when you had got them you all divided them among you though you did not need them4 ,this matter was investigated and brought to light beyond doubt4 ,then ,i took the lots away from those who held them unjustly1 and made no inquiries about the lands which they had before acquired1 and for which they paid no taxes1 though they ought most certainly to have been taxed1 and ,i appointed these men to the most expensive public services in the city4 ,and even now they who breed horses for you every year hold nearly three thousand lots of land exempt from taxation4 ,this is due in the first place to the judgment and management of my uncle and namesake7#gib7 but also to my own kindness2 and since this is the way in which ,i punish rascals and thieves1 ,i naturally seem to you to be turning the world upside down4 ,for you know very well that clemency towards men of this sort increases and fosters wickedness among mankind47 4 4 4 ,c 1 1 4 7,well then1 my discourse has now come round again to the point which ,i wished to arrive at4 ,i mean to say that ,i am myself responsible for all the wrong that has been done to me1 because ,i transformed your graciousness to ungracious ways4 ,this therefore is the fault of my own folly and not of your licence4 ,for the future therefore in my dealings with you ,i indeed shall endeavour to be more sensible3 but to you1 in return for your good will towards me and the honour wherewith you have publicly honoured me1 may the gods duly pay the recompense67 ,,index ,abantes1 the1 #dig ,abaris1 #bde ,abderos1 #aac ,academies1 the1 #bca ,academy1 the1 #abe ,achaeans1 the1 #cag ,acheron1 #abi ,achilles1 #ia1 #ahi1 #aia1 #chg1 #dji ,acropolis1 the1 #bei ,actium1 #chi ,adonis1 gardens of1 #cii ,adrasteia1 #eji ,aegean1 the1 #bje ,aegina1 #ai ,aeschines1 #aec ,aeschylus1 #ajg1 #acc1 #ada1 #ccc ,aesop1 #ha1 #cdg ,aetios1 #dg ,aetolians1 the1 #chg ,africanus1 #beg ,agamemnon1 #cag ,agathocles1 #dje ,agesilaus1 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#cei ,lucretius1 #bi ,lucullus1 #chc ,lupicinus1 #bge1 #bgi1 #bha ,lutetia 7,paris71 #dbi ,lyceum1 the1 #abe1 #aeg1 #bca ,lycurgus1 #bje1 #bbe ,lydians1 the1 #dce ,macedonians1 the1 #bac ,macellum1 #bea ,macrinus1 #cfa ,magnentius1 #cfg ,magnesia1 #hi ,mallians1 the1 #dja ,mammaea1 #cfa ,marathon1 #deg ,marcellus1 #bfg ,marcus ,aurelius1 #bjc1 #cei1 #cga1 #cie1 #cii1 #djg1 #dji1 #daa1 #dac ,mardonius1 #afi1 #bei1 #dfa1 #dfc ,marinus1 #beg ,marius1 ,caius1 #chc ,martial1 #cdi ,matthew1 ,gospel of1 #g ,maxentius1 #cig ,maximians1 the1 #cfe1 #cfg ,maximus of ,ephesus1 #aea1 #dfg ,maximus of ,tyre1 #ga1 #age ,medes1 the1 #bde ,mediterranean1 the1 #cgi ,megarian philosophy1 #bca ,megarians1 the1 #ahi ,memmorius1 #aba ,menander the dramatist1 #dcc1 #dec ,menander the rhetorician1 #cj ,menedemus1 #bbi ,messalina1 #cee ,metroum1 the1 #e1 #ai ,milan1 #beg1 #bfa ,milton1 #cie ,minos1 #cei1 #cfa1 #cfg ,misopogon1 the1 #di1 #cga1 #dbjeaa ,mithras1 #dae ,mithridates1 #chc ,moses1 #bii ,mother of the ,gods1 #e1 #aac ,multan1 #dja ,murray1 #fi ,muses1 the1 #fe1 #aec1 #aeg1 #cdi1 #dba1 #dbc ,musonius1 #bcc ,mykonos1 #dee ,mysians1 the1 #dea ,mysteries1 the1 #ajc1 #aje1 #ajg1 #aji1 #aai1 #afa ,narcissus1 the freedman1 #cee ,nausicaa1 #dfa ,naxos1 #dba ,nebridius1 #bha ,nemesis1 #eji ,neocles1 #bjg ,nero1 #bcc1 #cee ,nerva1 #ceg ,nestor1 #ae ,nicolaus1 #bcc ,nicomedia1 #bjj1 #dah ,nireus1 #aia ,octavian1 #cea1 #chi1 #cig1 #cii1 #dje1 #dac ,odysseus1 #aga1 #ahi1 #aia1 #dda1 #dei1 #dfa ,oedipus1 #acc ,oenomaus1 #bc1 #ec1 #he1 #ia ,olympia1 #ia1 #ic1 #ig1 #aei1 #bbe ,olympus1 #aji1 #abi1 #adg1 #cbc1 #cbe1 #cdg ,oreibasius1 #bfe1 #dfg ,orpheus1 #ii1 #aje1 #afg ,otho1 #cee ,paeonians1 the1 #dea ,pallas1 the freedman1 #cee ,pan1 #hc1 #aje1 #aac1 #adi1 #dbe ,paris 7,lutetia71 #bda1 #bgi ,parisians1 the1 #dbi ,paros1 #dba ,parthians1 the1 #ceg1 #chg1 #cie ,patroclus1 #aia1 #dei ,paul1 ,st41 #cji ,paul1 a sycophant1 #bgg ,peirithous1 #agc ,peleus1 #aic ,penelope1 #deg ,pentadius1 #bgg1 #bha ,pentheus1 #aag ,pericles1 #agi1 #aha1 #ahg ,peripatetics1 the1 #be ,perseus1 #aje ,persia1 #aee1 #bca1 #bie1 #chg ,persia1 king of1 #dc1 #fc1 #ia ,persians1 the1 #bac1 #che1 #dci ,pertinax1 #cei ,petavius1 #bi1 #cj ,peter1 ,st41 #ade ,petulantes1 the1 #bgi ,peucestes1 #dja ,phaeacians1 the1 #dce1 #dei ,phaedo1 #bbi1 #bca ,phaethon1 #hc ,phalaris1 #ceg ,phemius1 #dei ,philebus1 the1 #aee ,philippi1 #chi ,philiscus1 #ai1 #ia ,philostratus1 #cja ,phoenicians1 the1 #aac ,phrygia1 #bai1 #dca ,phryne1 #abg ,pindar1 #gg1 #aac1 #adi1 #cja1 #ejg ,pittacus1 #bje1 #bbe ,plato1 #i1 #ba1 #be1 #bg1 #ca1 #ci1 #da1 #ea1 #fc1 #gj1 #gg1 #gi1 #ha1 #ic1 #ii1 #aja1 #ajc1 #aje1 #aag1 #aai1 #acc1 #aci1 #ade1 #adi1 #aee1 #aeg1 #afi1 #agc1 #agi1 #aha1 #bac1 #bba1 #bbc1 #bca1 #bfc1 #cjg1 #cag1 #cbe1 #cde1 #cdg1 #cec1 #cfc1 #cfe1 #cfi1 #dji1 #deg1 #dfe1 #dfg1 #dha ,pliny1 #dja ,plotinus1 #aag ,plutarch1 #ee1 #hc1 #hi1 #abe1 #aca1 #bca1 #bde1 #chc1 #che1 #dja1 #dbc1 #dbg1 #ddg1 #ddi1 #dgg1 #dgi ,pnyx1 the1 #bjg ,polemon1 #afi ,pompey1 #cgg1 #cha1 #chc1 #che1 #chi1 #dje1 #dgg ,pontus1 the1 #dhi ,porphyry1 #aag ,portico1 the1 #abe ,poseidon1 #cgc1 #chi ,praechter1 #gj ,priam1 #dda ,priscus1 #dfg ,probus1 #cfc ,prodicus1 #gj1 #aje ,prometheus1 #i1 #da ,propontis1 the1 #aie ,protagoras1 the1 #da ,protarchus1 #aee ,pylos1 #ae ,pyrrho1 #cbg ,pyrrhus1 #chg ,pythagoras1 #ae1 #bb1 #be1 #cc1 #da1 #ea1 #fc1 #aee1 #afa1 #agi1 #aie1 #cbe1 #cec ,pythagoreans1 the1 #dg1 #aee1 #bca ,pythian oracle1 #aa1 #ae1 #bc1 #cc1 #ec1 #aei ,quadi1 the1 #bga ,quirinus1 #cdg1 #cee1 #cfg1 #cfi1 #chc ,rhadamanthus1 #cfc ,rhea1 #cdi ,rhine1 the1 #bfi1 #bga1 #bgc1 #cgg1 #dbc ,rhodes1 #cja ,romans1 the1 #cgi1 #che1 #cig1 #dga1 #dgi ,rome1 #bda1 #cca1 #cia1 #dge1 #dgi ,romulus1 #cdg ,salii1 the1 #bgc ,sallust1 ,address to1 #affaig ,sallust1 #fi1 #gj1 #aba1 #afe1 #bgg1 #bgi1 #cdc ,salmoneus1 #adi ,samos1 #ha1 #aee1 #agi1 #ddg ,sardis1 #dce ,sarmatians1 the1 #bga ,saturn1 #cde ,satyrs1 the1 #aac ,scipio ,africanus1 #agg1 #agi ,scipios1 the1 #chc ,scythians1 the1 #bde1 #cje1 #cia1 #cig ,selene1 #bfa ,seleucus1 #cec ,semele1 #gj1 #aji1 #aac1 #aae ,serapis1 #cee ,serenianus1 the ,cynic1 #abc ,severus1 ,emperor1 #cei1 #cfg ,sextus ,empiricus1 #bi ,sextus ,pompeius1 #chi ,sicilians1 the1 #cac ,silenus1 #ba1 #cdi1 #cea1 #cec1 #cee1 #ceg1 #cei1 #cfa1 #cfc1 #cfe1 #cfi1 #cgc1 #cic1 #cie1 #cii1 #dja1 #djc1 #dje1 #djg1 #dji1 #daa ,silvanus1 #beg1 #bei ,simmias1 #bca ,simonides1 #djg ,sinope1 #e ,sirens1 the1 #afg ,sirmium1 #beg ,smicrines1 #dec ,socrates1 #e1 #ba1 #be1 #bg1 #ca1 #cc1 #he1 #aeg1 #aei1 #afa1 #afi1 #agc1 #age1 #ahi1 #bjg1 #bag1 #bbi1 #bca1 #cac1 #cfe1 #dfe ,solon1 #ee1 #bje1 #bbe1 #dce ,sophroniscus1 #bbi ,sparta1 #bda ,spartacus1 #chc ,stoa1 the1 #bca ,stoics1 the1 #ag ,stratonice1 #ddi ,suetonius1 #cea1 #cec1 #cha1 #chi1 #cia ,sulla1 #chc ,sura1 #cic ,synesius1 #dbg ,syracuse1 #cac1 #dje ,syria1 #eji ,syrians1 the1 #dea ,tacitus1 #bcc1 #cec1 #cee ,tarentum1 #dga ,tartarus1 #ea1 #aci1 #cbc1 #cbe1 #cee ,taurus1 #bhg ,telamon1 #aac ,teos1 #dii ,termerus1 #hi ,thebans1 the1 #cgi ,thebes1 #be1 #ccc ,themistius1 ,letter to1 #bjbbcg1 #dc1 #ig1 #ajc1 #chc1 #cia ,themistius1 #i1 #ga1 #aec1 #afg1 #age1 #bjj1 #bja1 #cfc1 #cia1 #dbc1 #dhi ,themistocles1 #fc1 #bde ,theocritus1 #aee1 #agg1 #ahi1 #aig1 #ceg1 #cii1 #dbe ,theodosius1 #bjj ,theognis1 #ajg1 #ahe1 #dee ,theophilus1 ,governor of ,antioch1 #dia1 #eji ,theophrastus1 #ae1 #dfe ,theseus1 #hi1 #aje1 #agc ,thesmophoria1 the1 #ce ,thessalonians1 #ade ,thessaly1 #ge ,thrace1 #ge1 #ahc1 #aie ,thracians1 the1 #cec1 #cia1 #dea1 #deg ,thrasyleon1 #dec ,thrasyllus1 #bcc ,thucydides1 #ha1 #aia ,tiberius1 #bcc1 #cec ,tigris1 the1 #chg ,timaeus1 #aeg ,timaeus1 the1 #aee ,titus1 #ceg ,trajan1 #ceg1 #cfi1 #cgc1 #cie1 #cig1 #dje1 #dac ,tralles1 #bea ,trojans the1 #afg ,troy1 #aia1 #dda ,valerian1 #cfa ,vespasian1 #cee ,vienne1 #bfg1 #bgi ,vindex1 #cee ,vitellius1 #cee ,vosges ,mts41 #bga ,xenophon1 #ea1 #he1 #hg1 #aje1 #aec1 #aha1 #bji1 #bbi1 #dei ,xerxes1 #fc1 #agc1 #bac1 #dfa ,zamolxis1 #age1 #cec1 #cic ,zeller1 #bjj ,zeno1 #be1 #fc1 #agg1 #cbe1 #cea ,zeus1 #ag1 #da1 #dc1 #hc1 #ic1 #aje1 #aji1 #aaa1 #aac1 #aae1 #ace1 #acg1 #ada1 #ade1 #adi1 #aig1 #bhc1 #cje1 #cjg1 #cea1 #cfg1 #cfi1 #cie1 #dji1 #daa1 #dac1 #dde1 #dfg1 #dge1 7,kasios7 #dhg1 #dii ,zonaras1 #dbe ,zosimus1 #bda ,,footnotes #a ,cf4 ,bernays1 ,lukian und die ,kyniker1 ,berlin1 #ahgi4 #b #bbd ,c4 #c ,aristides1 ,orations #djb ,d4 #d ,the precise meaning of the phrase is uncertain2 it has been suggested that it arose from the custom of altering or 8countermarking0 coins so as to adapt them for the regular currency2 see #aib ,c1 ,oration #g4 #bjh ,d4 #e ,naber adds4 #f ,hertlein suggests1 ,,mss4 #g ,a proverb signifying that all is topsyturvy3 cf4 ,euripides1 ,medea #dac 4 #h ,of ,sinope3 he was the pupil of ,antisthenes and is said to have lived in a jar in the ,metroum1 the temple of the ,mother of the ,gods at ,athens2 he died #cbc ,b4,c4 #i ,for the tradition that ,diogenes died of eating a raw octopus cf4 ,lucian1 ,sale of ,creeds #aj4 #aj ,a pupil of ,socrates and founder of the ,cynic sect4 #aa ,a proverb1 but ,julian may allude to ,matthew #f4 #bh4 #ab ,herodotus #f4abi2 ,hippocleides1 when told by ,cleisthenes that by his unbecoming method of dancing he had 8danced away his marriage10 made this answer which became a proverb4 #ac ,reiske would add4 #ad ,wright ,hertlein1 ,,mss4 ,petavius suspects corruption4 #ae ,klimek1 ,hertlein1 ,,mss4 #af ,an echo of ,plato1 ,philebus #af ,c2 cf4 ,themistius #cch ,c4 #ag e4g4 eloquence1 commerce1 and social intercourse4 #ah ,hertlein suggests1 ,,mss4 #ai --1 ,hertlein suggests1 cf4 ,maximus of ,tyre #d4 #g2 ,,mss4 #bj ,cf4 #ahh ,b2 ,juvenal1 ,satires #aa4 #bg2 ,e caelo descendit 4 #ba ,odyssey #d4 #cgi4 #bb ,iliad #ac4 #cee4 #bc ,nestor2 ,odyssey #c4 #agd4 #bd ,heracleitus fr4 #hj4 #be ,cf4 ,oration #d4 #adc ,a4 #bf ,hertlein suggests1 ,,mss4 #bg ,hertlein suggests1 ,reiske1 ,,mss4 #bh ,zeno of ,citium in ,cyprus1 the founder of the ,stoic school4 #bi ,julian seems to mean that ,zeno and the ,stoics could not accept without modification the manner of life advocated by the ,cynic ,crates4 #cj ,hertlein suggests1 ,,mss4 #ca ,naber1 ,hertlein1 ,,mss4 #cb ,cobet1 ,hertlein1 ,,mss4 #cc ,hertlein suggests1 cf4 ,symposium #bae1 ,,mss4 #cd ,cf4 ,oration #e4 #aei ,b4 #ce ,cf4 ,oration #g4 #baj ,d1 #bab ,a4 #cf ,plato1 ,symposium #bae4 #cg ,before ,cobet omits 4 #ch ,before ,cobet omits 4 #ci ,reiske suggests1 lacuna ,hertlein1 ,,mss4 #dj ,hertlein suggests1 ,,mss4 #da ,of ,gadara1 a ,cynic philosopher whose date is probably the second century ,a4,d42 cf4 #aii ,a1 #bji ,b1 #baj ,d1 #bab ,a4 #db ,lucian1 ,sale of ,creeds #h1 makes ,diogenes say that he had modelled himself on ,heracles4 #dc ,heracleitus fr4 #af1 ,bywater4 #dd ,cf4 ,oration #g4 #bjh ,d1 #baa ,b1 #baa ,c4 #de ,apollo4 #df ,of ,thebes1 the ,cynic philosopher1 a pupil of ,diogenes2 he lived in the latter half of the fourth century ,b4,c4 #dg ,plato1 ,laws #gcj ,b4 #dh ,alcibiades i4 #abi ,a4 #di ,crito #dd ,c4 #ej ,epistle #b4 #cad ,c2 ,julian quotes from memory and slightly alters the original2 ,plato meant that in his dialogues he had suppressed his own personality in favour of ,socrates4 #ea ,hertlein suggests1 ,,mss41 corrupt4 #eb ,hertlein suggests4 #ec ,naber suggests4 #ed ,cf4 ,lucretius1 ,de ,rerum ,natura #c4 #cei foll42 ,sextus ,empiricus1 ,adversus ,mathematicos #g4 #cej4 #ee ,hertlein suggests1 ,,mss4 #ef ,hertlein suggests1 ,,mss41 ,petavius4 #eg after ,hertlein suggests1 ,,mss4 #eh ,hertlein suggests1 1 ,,mss4 #ei ,hertlein suggests1 ,,mss4 #fj 2 ,hertlein suggests1 1 ,,mss4 #fa ,hertlein suggests1 ,,mss4 #fb ,plato1 ,protagoras #cad ,a4 #fc ,phaedo #ha ,a4 #fd ,iliad #e4 #cjd4 #fe after ,hertlein suggests4 #ff ,hertlein suggests1 ,,mss4 #fg ,hertlein suggests1 ,,mss4 #fh ,hertlein suggests1 ,,mss4 #fi ,demeter1 who regulated the customs of civilised life1 especially agriculture3 her festival was the ,thesmophoria4 #gj ,odyssey #ab4 #cca4 #ga ,hertlein suggests1 ,,mss4 #gb ,genesis #i4 #c4 #gc ,timaeus #gg ,b4 #gd ,plato1 ,protagoras #cba ,a1 ,b2 ,plato however says that the theft of fire by ,prometheus saved mankind1 and that later ,zeus bestowed on them the political art4 #ge ,kaibel1 ,hertlein1 ,,mss42 ,hertlein prints the second verse as prose4 #gf ,cf4 ,letter to ,themistius #bef ,d2 ,nauck1 ,adespota ,fragmenta #f2 ,diogenes ,laertius1 #f4 #ch1 says that this was a favourite quotation of ,diogenes2 its source is unknown4 #gg ,cf4 #ahh ,c1 ,plato1 ,laws #gcj ,b4 #gh ,the stater or ,daric was worth about a sovereign4 #gi ,iliad #e4 #gff4 #hj ,hertlein suggests1 ,,mss4 #ha ,an oath used by the ,pythagoreans1 who regarded the tetrad1 the sum of the first four numbers1 as symbolical of all proportion and perfection2 cf4 ,aetios1 ,placita #a4 #g4 ,pythagoras1 ,aureum ,carmen #dg1 ,mullach 4 #hb ,hertlein suggests1 ,,mss4 #hc ,cf4 ,oration #bfh ,d2 ,euripides fr4 #ajjg ,nauck 2 ,iamblichus1 ,protrepticus #h4 #ach4 #hd ,hertlein suggests1 ,,mss4 #he ,hertlein suggests1 ,,mss4 #hf ,euripides fr4 #dhh2 ,misopogon #ceh ,d4 #hg ,cf4 ,oration #a4 #dj ,b1 #b4 #gd ,c1 notes4 #hh ,hertlein suggests1 ,,mss4 #hi ,hertlein suggests1 cf4 ,diogenes ,laertius #f4 #e4 #b2 ,,mss4 #ij ,cf4 ,plato1 ,epistles #cbf ,b4 #ia ,an echo of ,xenophon1 ,anabasis #g4 #a4 #bi4 #ib ,diogenes ,laertius #f4 #hf2 ,palatine ,anthology #i4 #dig2 ,julian paraphrases the verses of ,crates1 cf4 ,crates fr4 #ad1 ,diels4 #ic ,palatine ,anthology #aj4 #ajd4 #id ,hertlein suggests1 ,,mss4 #ie ,i4e4 parodies such as the verses here quoted which parody ,solon's prayer fr4 #ab1 ,bergk2 cf4 #bac ,b4 #if ,wright1 cf4 #bac;,b1 ,,mss41 ,hertlein4 #ig ,cobet1 ,hertlein1 ,,mss4 #ih ,hertlein suggests1 ,,mss4 #ii ,before ,cobet adds 2 cf4 ,oration #h4 #bej ,c4 #ajj ,an echo of ,euripides1 ,phoenissae #eea1 1 4 #aja ,thucydides #a4 #aah4 #ajb ,hertlein suggests1 ,,mss4 #ajc ,cobet1 ,hertlein1 ,,mss4 #ajd 1 ,petavius1 ,hertlein1 ,,mss4 #aje ,naber1 ,hertlein1 ,,mss4 #ajf ,hertlein suggests1 1 ,,mss4 #ajg ,cf4 ,dio ,chrysostom1 ,oration #f4 #ab1 ,arnim4 #ajh ,a proverb2 ,sicily was famous for good cooking2 cf4 ,plato1 ,republic #djd ,d2 ,horace1 ,odes #a4 #a4 #ah1 8,siculae dapes40 #aji ,demosthenes1 ,de ,corona #dg4 #aaj ,reiske adds1 ,reiske conjectures1 lacuna ,hertlein1 ,,mss4 #aaa ,demosthenes1 ,de ,corona1 #cjh1 cf4 ,vol4 ,i4 ,oration #e4 #agh ,d4 #aab ,murray's translation of ,sallust in ,four ,stages of ,greek ,religion1 ,new ,york1 #aiab4 #aac ,oration #g1 #bai4 #aad ,cf4 ,vol4 ,i1 ,oration #b4 #ef ,d4 #aae ,asmus1 ,julian und ,dion ,chrysostomus1 #ahie2 cf4 ,praechter1 ,archiv fr ,geschichte der ,philosophie #e4 ,dion ,chrysostomus als ,quelle ,julians4 ,julian only once mentions ,dio by name1 ,oration #g1 #bab ,c4 #aaf ,themistius1 #bhj ,a4 #aag ,maximus of ,tyre1 ,dissertation #bj4 #aah ,eupolis fr4 #d4 #aai ,cf4 ,misopogon #cff ,c4 #abj ,odyssey #bj4 #ah4 #aba ,after ,reiske suggests 4 #abb ,cobet adds4 #abc ,cobet adds4 #abd ,hertlein suggests1 ,,mss4 #abe ,cobet1 lacuna ,hertlein1 ,,mss4 #abf ,cobet1 lacuna ,hertlein1 ,,mss41 ,wright1 ,hertlein1 ,,mss4 #abg ,wright1 ,hertlein1 ,,mss4 #abh ,hertlein suggests1 ,,mss4 #abi was a wellknown proverb2 cf4 ,oration #b4 #fc ,c1 ,d4 #acj i4e4 ,hera2 cf4 ,pindar1 ,pythian #b4 #bj foll42 ,dio ,chrysostom #d4 #acj1 ,arnim4 #aca ,cf4 ,plato1 ,theaetetus #aea ,e4 #acb ,the whole passage echoes ,plato1 ,phaedrus #bea4 #acc ,cf4 ,archilochus frr4 #hf1 #hi2 ,archilochus used the beastfable or parable3 ,julian here ignores his own distinction and uses the wider term 8myth40 ,hesiod used myth as well as fable4 #acd ,plato1 ,phaedo #fa ,b4 #ace ,cobet1 ,hertlein1 ,,mss4 #acf ,hertlein suggests1 ,,mss4 #acg 2 ,reiske1 1 ,hertlein ,,mss4 #ach ,hertlein suggests1 ,,mss4 #aci ,literally a boat3 a proverb2 ,anonym4 ,com4 ,gr4 ,frag4 #aii4 #adj ,iliad #e4 #ddb2 ,hesiod1 ,theogony #bgb4 #ada ,an echo of ,plutarch1 ,antonius #bh3 1 1 1 4 #adb ,hertlein suggests1 ,,mss4 #adc ,cobet ,hertlein1 ,,mss4 #add ,cobet1 ,spanheim1 ,hertlein1 ,v illegible4 #ade ,cobet1 ,hertlein1 ,,mss4 #adf ,cf4 ,oration #f4 #ahh ,a1 ,b4 #adg ,cf4 ,oration #f4 #ahg ,c4 #adh ,the pit or chasm at ,athens into which the bodies of criminals were thrown2 cf4 ,xenophon1 ,hellenica #a4 #g4 #bj4 #adi ,for the ceremony of driving out the scapegoat see ,harrison1 ,prolegomena to ,greek ,religion #ig2 ,frazer1 ,golden ,bough1 ,vol4 #c1 p4 #ic4 #aej i4e4 ,homer4 #aea ,odyssey #c4 #gc4 #aeb ,hertlein suggests1 ,cobet1 ,,mss4 #aec ,cobet1 ,hertlein1 ,,mss4 #aed ,hertlein suggests1 ,,mss4 #aee ,cobet1 ,hertlein1 ,,mss4 #aef ,a proverb2 cf4 ,archilochus fr4 #bg1 ,bergk4 #aeg ,a robber whom ,theseus killed2 ,plutarch1 ,theseus #aa4 #aeh i4e4 ,alexander4 #aei ,plato1 ,phaedo #fc ,c4 #afj ,dio ,chrysostom1 ,oration #d4 #ab1 ,arnim4 #afa ,cobet1 ,hertlein1 ,,mss4 #afb ,cf4 ,oration #f4 #aii ,d4 #afc ,bacchae #cgj4 #afd ,cobet1 ,hertlein approves1 ,,mss4 #afe ,cobet1 ,hertlein approves1 ,,mss4 #aff i4e4 in honour of ,olympian ,zeus4 #afg ,cf4 ,themistius #ahb ,a4 #afh ,phoenissae #dgb4 #afi ,hertlein suggests1 ,,mss4 #agj ,hertlein suggests1 ,,mss4 #aga ,reiske1 lacuna ,hertlein1 ,,mss4 #agb ,hertlein suggests1 ,,mss4 #agc ,cobet1 ,hertlein1 ,,mss4 #agd ,plato1 ,timaeus #ed ,a4 #age ,hertlein suggests1 ,,mss4 #agf ,heracleitus fr4 #abc1 ,diels2 cf4 ,themistius #fi ,b4 #agg ,hertlein suggests1 ,,mss4 #agh ,orpheus4 #agi i4e4 in his allegory the ,choice of ,heracles2 ,xenophon1 ,memorabilia #b4 #a4 #b2 ,julian1 ,oration #b4 #ef ,d4 #ahj i4e4 ,pan and ,zeus2 cf4 #bjh ,b4 #aha i4e4 ethics and theology2 cf4 #baf ,b4 #ahb ,iamblichus2 cf4 ,oration #d4 #aeg ,d4 #ahc ,cf4 ,oration #e4 #agj4 #ahd ,cf4 ,oration #d4 #add ,a4 #ahe ,a proverb for mysterious silence2 cf4 ,theognis #hae2 ,aesch4 ,ag4 #cf4 #ahf ,cobet1 ,hertlein1 ,,mss4 #ahg ,cobet1 ,hertlein1 ,,mss4 #ahh ,cf4 ,oration #d4 #adi ,b4 #ahi ,cf4 ,oration #e4 #agj ,b1 ,c4 #aij ,cf4 ,dio ,chrysostom1 ,oration #a4 #fa1 ,arnim4 #aia ,cf4 #bcj ,b4 #aib ,apollodorus1 ,bibliotheca #b2 ,athenaeus #aa4 #dgj4 #aic ,this is perhaps a passing sneer at the ,christians and need not be taken too seriously4 #aid ,friederich2 ,hertlein approves but would omit 3 ,hertlein1 ,,mss41 ,reiske1 ,arnoldt4 #aie ,cf4 ,euripides1 ,bacchae #bgi foll4 #aif ,cf4 ,pindar fr4 #he4 #aig ,cf4 ,oration #d4 #acd ,a4 #aih ,an oracular verse from an unknown source4 #aii ,hertlein suggests1 ,,mss4 #bjj ,hertlein suggests1 ,,mss4 #bja the vine2 gentle4 #bjb 444 444 444 ,v1 lacuna ,,mss4 #bjc 1 ,hertlein suggests1 lacuna ,,mss4 #bjd ,here follows a lacuna of several words4 #bje ,cf4 ,plato1 ,republic #chb ,d4 #bjf ,,mss42 ,hertlein would omit 4 #bjg ,hertlein would add4 #bjh ,hertlein suggests1 ,,mss4 #bji ,a proverb for forced laughter1 cf4 ,odyssey #bb4 #cjb2 ,plato1 ,republic #ccg ,a4 #baj ,hertlein suggests1 ,,mss4 #baa ,hertlein would add2 ,naber suggest 4 #bab ,hertlein suggests1 ,,mss4 #bac ,hertlein suggests1 ,,mss4 #bad ,hellebore1 supposed to be a cure for madness1 grew at ,anticyra2 hence the proverb3 cf4 ,horace1 ,satires #b4 #c4 #aff4 #bae ,or 8solitaries02 the word also means 8heretic02 but ,julian evidently alludes to ,christian monks who lived on charity4 #baf ,cobet1 ,hertlein suggests1 lacuna ,v4 #bag ,cobet1 ,hertlein1 ,,mss4 #bah ,a proverb to express emulation2 cf4 ,juvenal #b4 #ha4 #bai ,plutarch1 ,erotici p4 #gei1 says this of the ,cynics2 cf4 ,diogenes ,laertius #g4 #aba4 #bbj ,cobet1 ,hertlein1 ,,mss4 #bba ,empedocles1 fr4 #ba1 ,diels4 #bbb ,heracleitus1 fr4 #if1 ,diels4 #bbc ,cobet1 cf4 ,oration #d4 #adh ,b1 lacuna ,hertlein1 ,,mss4 #bbd ,hertlein suggests2 1 ,,mss4 #bbe ,cf4 ,oration #d4 #adh ,b4 #bbf #bbc ,a4 #bbg ,archilochus4 #bbh ,naber1 ,hertlein1 ,,mss4 #bbi ,klimek1 ,hertlein1 ,,mss4 #bcj ,constantine4 #bca ,iliad #b4 #dgd4 #bcb ,iliad #bj4 #bba4 #bcc ,cf4 ,plato1 ,charmides #aef ,e4 #bcd ,the curse of ,oedipus on his sons2 cf4 ,euripides1 ,phoenissae #fg2 ,plato1 ,alcibiades #b4 #ach ,c2 ,aeschylus1 ,seven ,against ,thebes #hag1 #idb4 #bce ,the ,christian churches were so called because they were built over the tombs of the martyrs4 #bcf ,cobet1 ,hertlein1 ,,mss4 #bcg ,hertlein suggests1 ,,mss4 #bch i4e4 between cousins4 #bci ,hertlein suggests1 ,,mss4 #bdj ,julian himself4 #bda ,iliad #i4 #bca4 #bdb ,iliad #aa4 #afd4 #bdc ,iliad #bd4 #cdh4 #bdd 1 ,klimek1 ,hertlein1 ,,mss4 #bde ,hertlein suggests1 ,,mss2 cf4 #bca ,c4 #bdf i4e4 as the god of eloquence4 #bdg ,plato1 ,republic #fah ,b4 #bdh ,cf4 ,aeschylus1 ,agamemnon #afj4 #bdi ,cobet1 ,hertlein1 ,,mss4 #bej ,naber thinks corrupt1 but cf4 ,letter to the ,athenians #bhe ,a4 #bea ,literally 8the ,gorgon's head10 which formed the centre of the aegis or breastplate of ,athene2 cf4 #bcd ,a4 #beb ,constantius4 #bec ,iliad #c4 #dae4 #bed ,cobet1 ,hertlein1 ,,mss4 #bee ,hertlein suggests1 ,,mss4 #bef ,peter #a4 #e4 #h2 ,thessalonians #a4 #e4 #f4 #beg ,an echo of ,plato1 ,republic #die ,e4 #beh ,cobet1 ,hertlein1 ,,mss4 #bei ,hertlein suggests1 ,,mss4 #bfj ,hertlein suggests1 ,,mss4 #bfa ,hertlein suggests1 ,,mss4 #bfb ,hertlein suggests1 ,,mss4 #bfc ,plato1 ,phaedrus #bdd foll4 #bfd ,odyssey #aa4 #bce2 ,pindar1 ,pythian #d4 #adc2 ,salmoneus was destroyed by a thunderbolt for imitating the thunder and lightning of ,zeus4 #bfe ,maximus of ,ephesus4 #bff ,iamblichus4 #bfg ,literally 8winged40 #bfh ,cobet1 ,hertlein1 ,,mss4 #bfi ,a direct quotation from ,demosthenes1 ,de ,corona #abh2 the word omitted by ,julian is 8offscourings10 or 8outcast10 addressed by ,demosthenes to ,aeschines4 #bgj ,an echo of ,xenophon1 ,anabasis #a4 #e4 #ad4 #bga ,for this device of introducing hackneyed poetical and mythological allusions cf4 ,themistius #ccj1 #ccf ,c2 ,aristides1 ,oration #bj4 #dbh ,d2 ,himerius1 ,oration #ah4 #a4 ,epictetus #c4 #bhb4 #bgb ,a proverb for wealth2 cf4 ,theocritus #aj4 #ac4 #bgc ,cobet adds1 lacuna ,hertlein1 ,,mss4 #bgd ,cobet1 ,v1 ,hertlein1 ,reiske1 ,spanheim4 #bge ,cobet1 ,hertlein1 ,,mss4 #bgf ,cobet1 ,hertlein1 ,,mss4 #bgg ,pythagoras4 #bgh ,philebus #ab ,c4 #bgi ,timaeus #dj ,d2 ,julian fails to see that ,plato is not speaking seriously4 #bhj ,aristotle4 #bha ,cobet1 ,hertlein1 ,,mss4 #bhb ,hertlein suggests1 ,,mss4 #bhc ,hertlein suggests1 ,,mss4 #bhd ,cobet1 ,hertlein1 ,,mss4 #bhe ,naber1 ,hertlein1 ,,mss4 #bhf ,diogenes ,laertius #f4 #ci4 #bhg ,diogenes like ,socrates claimed that he had a 1 a private revelation to guide his conduct2 cf4 #bab ,d4 #bhh ,cf4 ,oration #d4 #adh ,a1 note4 #bhi ,this was the or praefatio sacrorum2 cf4 ,livy #de4 #e4 #bij cf4 vol4 i4 p4 #cea4 #bia ,wright1 ,hertlein1 ,,mss4 #bib -- ,hertlein suggests1 ,,mss4 #bic ,hertlein suggests1 ,,mss4 #bid ,odyssey #d4 #bbg2 a sophistic commonplace2 cf4 #dab ,d1 ,themistius #ceg ,a2 ,julian seems to mean that the nepenthe was not really a drug but a story told by ,helen4 #bie ,plato1 ,phaedo #fj ,b4 #bif ,cf4 ,oration #b4 #aja ,a4 #big ,mardonius4 #bih ,iliad #ag4 #gbj4 #bii ,iliad #aa4 #dja4 #cjj ,iliad #aa4 #afc4 #cja ,iliad #ag4 #bdb4 #cjb -- ,brambs regards as a verse2 ,hertlein prints as prose4 #cjc ,nauck1 ,adespota fragmenta #dcj4 #cjd ,reiske supplies1 lacuna ,hertlein3 after several words are lost4 #cje ,cobet1 ,hertlein1 ,,mss4 #cjf ,julian quotes from memory and paraphrases ,epistle #g4 #cbe ,c4 #cjg ,this feat of ,xerxes became a rhetorical commonplace4 #cjh ,aristophanes1 ,acharnians #a2 cf4 #bdh ,d4 #cji ,a commonplace2 ,plato1 ,laws #fei ,e2 ,julian1 ,caesars #cad ,c2 ,dio ,chrysostom #cc4 #aj2 ,themistius #fc ,b1 #cjb ,b2 ,maximus of ,tyre #aj4 #f4 #caj ,odyssey #aa4 #bjb4 #caa ,demosthenes1 ,de ,corona #ig2 cf4 ,julian1 ,epistle #ec4 #dci ,d4 #cab ,cf4 ,caesars #cji ,c note4 #cac ,plato1 ,charmides #aef ,d4 #cad ,iliad #i4 #ebd4 #cae ,odyssey #i4 #ad4 #caf ,hertlein suggests1 cf4 #cg ,b1 #bee ,d2 ,,mss4 #cag ,hertlein suggests1 ,,mss4 #cah ,theocritus #ab4 #ae4 #cai ,hesiod1 ,works and ,days #bic1 #bie 2 ,diogenes ,laertius #g4 #be4 #cbj ,hertlein suggests1 ,,mss4 #cba ,diogenes ,laertius #h4 #aj2 ,pythagoras persuaded his disciples to share their property in common4 #cbb ,hertlein would add4 #cbc ,cobet1 ,hertlein1 ,,mss4 #cbd ,hertlein suggests1 ,,mss4 #cbe ,cobet1 ,hertlein1 ,,mss4 #cbf ,cf4 ,livy #bg4 #g4 #cbg ,cobet rejects this sentence as a gloss2 but ,julian perhaps echoes ,plato1 ,menexenus #bdf ,c4 #cbh ,this a very inappropriate application to ,pericles of the speech of ,critoboulos in ,xenophon1 ,symposium #d4 #ab2 cf4 ,diogenes ,laertius #b4 #di4 #cbi ,the ,attic stade about #fjj feet4 #ccj ,epicharmus fr4 #ac4 #cca ,iliad #ae4 #hj4 #ccb ,reiske adds4 #ccc ,cobet1 ,hertlein1 ,,mss4 #ccd ,theognis #aec4 1 4 #cce ,euripides1 ,phoenissae #afe1 4 #ccf ,nauck1 ,adespota trag4 frag4 #ajh4 #ccg ,hertlein suggests1 ,,mss4 #cch ,cobet1 ,hertlein1 ,,mss4 #cci ,cobet1 ,hertlein1 ,,mss4 #cdj ,iliad #e4 #cjd4 #cda ,cf4 #bdc ,c4 #cdb ,two familiar proverbs4 #cdc ,iliad #i4 #dbj4 #cdd ,iliad #a4 #ee4 #cde ,the ,megarians on inquiring their rank among the ,greeks from the ,delphic oracle were told that they were not in the reckoning at all1 2 cf4 ,theocritus #ad4 #dg4 #cdf ,hertlein suggests1 ,,mss4 #cdg ,cf4 ,dio ,chrysostom #ac4 #d1 ,arnim4 #cdh ,odyssey #e4 #hd4 #cdi ,iliad #b4 #fgc4 #cej ,odyssey #aj4 #aai foll4 #cea ,odyssey #ac4 #ccb4 #ceb ,cf4 ,oration #f4 #bja ,c2 ,thucydides #a4 #aah4 #cec ,iliad #bd4 #fc4 #ced ,iliad #h4 #a4 #cee ,odyssey #c4 #a4 #cef ,odyssey #ai4 #agb4 #ceg ,naber1 ,hertlein1 ,,mss4 #ceh ,petavius1 lacuna ,hertlein1 ,,mss4 #cei ,cobet1 ,hertlein1 444 ,v4 #cfj ,the ,propontis4 #cfa ,sallust was a native of ,gaul4 #cfb ,these are regular epithets of ,zeus4 #cfc ,theocritus #g4 #eg4 #cfd ,odyssey #bd4 #djb2 and #aj4 #efb4 #cfe ,themistius #bfj ,c1 #cde ,c4 #cff #bde ,d4 #cfg #cc1 #bie ,b4 #cfh ,vol4 #e1 p4 #gdb4 #cfi ,libanius ,epistle #ajfa mentions an ,oration by ,themistius in praise of ,julian1 but this is not extant4 #cgj ,naber1 ,hertlein1 ,,mss4 #cga ,the ,emperor ,marcus ,aurelius4 #cgb ,apparently an echo of ,dio ,chrysostom1 ,oration #a4 #i1 ,arnim4 #cgc ,euripides1 ,orestes #af4 #cgd ,hertlein suggests1 ,,mss4 #cge ,reiske adds4 #cgf 444 ,wyttenbach1 1 ,hertlein1 ,,mss4 #cgg ,after several words are lost4 #cgh ,reiske1 ,hertlein1 ,,mss4 #cgi ,the ,bosporus2 ,themistius was probably at ,constantinople4 #chj ,epicurus2 his advice was 4 #cha ,literally 8from the 10 i4e4 the stone on the ,pnyx from which the ,athenian orator addressed the people4 #chb ,memorabilia #c4 #f4 #a4 #chc ,alcibiades4 #chd ,the ,stoic philosopher4 #che ,cf4 ,aristotle1 ,nicomachean ,ethics #a4 #aj4 #f4 #chf ,cf4 ,oration #f4 #aie;,b1 note4 #chg ,iliad #b4 #be4 #chh ,hertlein would read1 ,,mss4 #chi ,,mss42 ,hertlein following ,cobet reads but in later ,preface would restore ,,mss4 reading4 #cij ,alexander4 #cia ,hertlein suggests1 ,,mss4 #cib ,laws #gji;,b4 #cic ,a play on words3 and are both connected with 8to distribute40 #cid ,laws #gacgad2 ,julian condenses and slightly alters the original4 #cie ,cobet1 ,hertlein1 ,,mss4 #cif ,we know nothing more of the events here mentioned4 #cig ,a proverb derived from ,iliad #f4 #bcf1 where ,glaukos exchanges his golden armour for the bronze armour of ,diomede4 #cih ,aristophanes1 ,wasps #adca4 #cii ,klimek1 ,hertlein1 ,,mss4 #djj ,hertlein suggests1 cf4 ,aristotle ,politics #c4 #af1 #abhg a1 ,,mss4 #dja ,hertlein would add4 #djb ,several words indicating the second point enumerated seem to have been lost4 #djc ,hertlein suggests1 ,,mss4 #djd ,a proverb2 cf4 8bringing coals to ,newcastle40 #dje ,aristotle1 ,politics #c4 #ae4 #abhf;,b4 #djf ,ibid #c4 #af4 #abhg;,a4 #djg ,cf4 ,plato1 ,theaetetus #aec4 #djh ,before ,solon's measure to cancel debts was generally known1 some of his friends borrowed large sums1 knowing that they would not have to repay them4 #dji ,aristotle1 ,politics #g4 #c4 #acbe;,b4 #daj ,odyssey #ba4 #bf4 #daa 444 ,hertlein suggests1 444 ,,mss4 #dab ,hertlein suggests1 ,,mss4 #dac ,the father of ,socrates4 #dad ,this school was founded by ,phaedo in ,elis and later was transferred by ,menedemus to ,eretria4 #dae ,the ,megarian school founded by ,euclid was finally absorbed by the ,cynics4 #daf ,simmias and ,cebes were ,pythagoreans2 cf4 ,plato1 ,phaedo1 where they discuss with ,socrates4 #dag ,alexander2 ,julian seems to be misquoting ,plutarch1 ,moralia #gh ,d4 #dah ,cf4 ,caesars #cbf ,b note4 #dai ,a historian under ,augustus4 #dbj ,the ,platonic philosopher and astrologer1 cf4 ,tacitus1 ,annals #f4 #ba4 #dba ,the ,stoic philosopher exiled by ,nero4 #dbb follows in ,,mss42 ,hertlein suggests present reading4 #dbc ,hertlein suggests1 ,,mss4 #dbd ,demosthenes1 ,de ,corona #bc4 #dbe ,cf4 ,caesars #cbc ,b4 #dbf ,the first ,king of ,media2 reigned #gjifef ,b4,c4 #dbg ,a priest of ,apollo whose story and date are uncertain4 #dbh ,a ,scythian prince who visited ,athens at the end of the sixth century ,b4,c42 cf4 ,cicero1 ,tusculan ,disputations #e4 #cb2 ,lucian1 ,anacharsis4 #dbi ,the story is told in ,plutarch1 ,themistocles4 #dcj ,athene4 #dca ,hertlein suggests1 ,,mss4 #dcb ,hertlein suggests1 ,cobet1 ,,mss4 #dcc ,gallus4 #dcd ,euripides1 ,orestes #ad1 2 #dce ,hertlein1 ,reiske suggest1 ,,mss4 #dcf ,hertlein suggests1 ,v1 ,petavius4 #dcg ,hertlein suggests1 ,,mss4 #dch ,the castle of ,macellum4 #dci ,cf4 ,demosthenes1 ,against ,meidias #da4 #ddj ,eusebius2 cf4 ,ammianus ,marcellinus #ad4 #aa2 #bb4 #c4 #dda ,the sister of ,gallus was the first wife of ,constantius4 #ddb ,cobet1 #ddc ,hertlein suggests1 ,,mss4 #ddd ,the title of ,caesar4 #dde ,gaudentius4 #ddf ,a town in ,illyricum4 #ddg ,for the account of this alleged conspiracy cf4 ,ammianus ,marcellinus #ae4 #c4 #ddh ,cf4 ,oration #a4 #dh ,c2 #b4 #ih ,c1 ,d4 #ddi ,at ,milan4 #dej ,milan4 #dea ,eusebius4 #deb 444 ,hertlein suggests1 444 ,,mss4 #dec ,cf4 ,oration #a4 #cb ,a4 ,the origin of the proverb is obscure2 cf4 ,cicero1 ,letter to ,atticus #i4 #ac4 #ded ,mardonius4 #dee ,naber1 ,hertlein1 ,,mss4 #def ,cobet1 ,hertlein1 ,,mss4 #deg ,hertlein suggests1 ,,mss4 #deh ,hertlein suggests1 ,,mss4 #dei ,cobet1 ,hertlein1 ,,mss4 #dfj ,an echo of ,plato1 ,phaedo #fb ,c2 cf4 ,fragment of a ,letter #big ,a4 #dfa ,cf4 ,ammianus ,marcellinus #ae4 #h4 #dfb ,oreibasius2 cf4 ,letter #ag4 #dfc ,hertlein suggests1 ,,mss4 #dfd #cee ,a4,d4 #dfe ,,mss41 ,cobet1 ,hertlein4 #dff ,at ,vienne4 #dfg ,marcellus4 #dfh ,hertlein suggests1 ,,mss4 #dfi #ceg ,a4,d4 #dgj ,cologne4 #dga ,strasburg4 #dgb ,chnodomar4 #dgc ,horkel1 1 ,hertlein1 ,,mss4 #dgd after ,hertlein suggests4 #dge ,cf4 ,isocrates1 ,to ,demonicus #ad4 #dgf #dgg 444 ,horkel1 444 ,hertlein1 ,,mss4 #dgh ,horkel adds1 ,naber4 #dgi ,hertlein would add4 #dhj ,julian was at ,paris4 #dha ,cf4 ,thucydides ,i1 lxxvii4 #b4 #dhb ,cobet1 ,hertlein1 ,,mss4 #dhc ,odyssey #c4 #agc4 1 4 #dhd i4e4 the title of ,augustus4 #dhe ,cobet1 ,hertlein1 ,,mss4 #dhf ,hertlein suggests1 ,,mss4 #dhg ,athanasius says that ,epictetus was bishop of ,centumcellae2 hence ,petavius suggests for 4 #dhh ,bregentz1 on ,lake ,constance4 #dhi ,epictetus was bishop of ,centumcellae 7,civita ,vecchia72 see critical note4 #dij cf4 8,write in dust0 or 8write in water40 #dia ,demosthenes1 ,olynthiac #a4 #bg4 #dib ,cobet1 ,hertlein1 ,,mss4 #dic p4 #bef ,c1 between and 4 #did ,the beginning is lost3 ,julian has apparently been describing the functions of good demons1 and now passes on to the demons whose task is to punish evildoers2 cf4 ,oration #b4 #ij ,b4 #die ,hertlein suggests1 ,,mss4 #dif ,hertlein suggests1 ,,mss4 #dig ,genesis #c4 #ba4 #dih ,pindar1 ,olympian ,ode #g4 #di2 this became a ,sophistic commonplace4 ,cf4 ,menander 7,spengel7 #c4 #cfb2 ,aristides #a4 #hjg2 ,libanius #ca4 #f1 ,foerster2 ,philostratus1 99,imagines99 #b4 #bgj4 #dii ,hertlein suggests1 ,,mss4 #ejj ,odyssey #f4 #bjg4 #eja ,reiske would add4 #ejb ,hertlein suggests1 ,petavius1 ,,mss4 #ejc ,hertlein would add4 #ejd ,hertlein suggests1 ,,mss4 #eje ,the connection of the thought is not clear1 and ,petavius thinks that something has been lost4 #ejf ,julian here prefers the ,platonic account of the creation in the ,timaeus to the ,biblical narrative4 #ejg ,petavius1 ,hertlein approves1 ,,mss4 #ejh ,hertlein suggests1 ,reiske1 ,,mss4 #eji cf4 ,st4 ,paul1 ,acts #ag4 #be1 8neither is he worshipped with men's hands1 as though he needed anything40 #eaj ,of ,syracuse1 whose claim to be immortal was accepted by the ,sicilians4 #eaa ,agamemnon2 ,iliad #a4 #bc4 #eab -- ,hertlein suggests1 lacuna ,,mss4 #eac ,hertlein suggests1 ,,mss4 #ead ,hertlein suggests1 ,,mss4 #eae cf4 ,plato1 ,phaedo #fb ,c2 ,letter to the ,athenians #bgf ,b4 #eaf ,apollo4 #eag ,an oracle from an unknown source3 these verses occur again in ,epistle #fb4 #dea ,a4 #eah ,sc4 ,i will protect4 #eai ,euripides1 fr4 #dhh ,nauck2 cf4 #aig ,c1 #ceh ,d1 #chg ,b1 #cia this phrase became a proverb2 cf4 ,lucian1 ,hermotimus #ghi4 #ebj ,hertlein suggests2 ,,mss4 #eba ,an oracle from an unknown source4 #ebb ,brambs1 ,,mss41 ,reiske1 ,cobet1 ,hertlein4 #ebc ,hertlein suggests1 ,,mss4 #ebd ,hertlein suggests1 ,,mss4 #ebe ,hipponax of ,ephesus1 a scurrilous poet who wrote in choliambics 7the skazon7 and flourished about the middle of the sixth century ,b4,c42 cf4 ,horace1 ,epodes #f4 #ab4 #ebf ,hertlein suggests1 ,,mss4 #ebg ,wright1 ,hertlein1 ,,mss4 ,the meaning is not clear and ,petavius suspects corruption4 #ebh ,hertlein suggests1 ,,mss4 #ebi ,hertlein suggests1 ,,mss4 #ecj ,hertlein would add4 #eca -- ,cobet suggests1 lacuna ,hertlein1 ,,mss4 #ecb ,hertlein suggests1 ,,mss4 #ecc ,cobet would add2 cf4 #bih ,a4 #ecd ,cf4 ,aeschylus1 ,seven ,against ,thebes2 ,euripides1 ,phoenissae #aaah4 1 4 #ece ,petavius suggests1 lacuna ,hertlein1 ,,mss4 #ecf ,hertlein suggests1 ,reiske1 ,,mss4 #ecg ,hertlein would add4 #ech ,the conclusion is lost1 and may have been suppressed by ,christian copyists4 #eci cf4 ,oration #d4 #aeg ,c4 #edj #cjf ,a4 #eda ,better known by its ,latin name ,saturnalia4 ,saturn is the ,greek ,kronos4 #edb ,cobet1 lacuna ,v41 ,hertlein1 ,,mss4 #edc i4e4 not a fable with a moral nor an animal fable4 #edd ,hertlein suspects to be an interpolation4 #ede ,cf4 ,plato1 ,phaedrus #bdg ,b4 #edf ,odyssey #f4 #db4 #edg ,hertlein suggests1 ,v41 ,,mss4 #edh ,cf4 ,oration #d4 #adi ,b1 #aed ,d4 #edi ,cf4 ,martial #h4 #ea4 #e3 8,vera minus flavo radiant electra metallo02 it is often uncertain whether electron means amber1 or a combination of #d_/e gold and #a_/e silver4 #eej ,spanheim1 cf4 #adh ,d1 ,hertlein1 ,,mss4 #eea ,this is not in our ,homer1 but ,julian may have in mind ,iliad #aa4 #gf4 #eeb ,hertlein suggests1 ,,mss4 #eec ,spanheim1 ,hertlein1 ,,mss4 #eed ,silenus is usually represented as bald4 #eee ,suetonius1 ,augustus #af4 #eef ,the ,stoic philosopher4 #eeg ,julian probably alludes to the influence on ,augustus of ,athenodorus the ,stoic4 #eeh ,a deity among the ,thracians1 who according to one tradition had been a slave of ,pythagoras2 cf4 ,herodotus #d4 #id2 ,plato1 ,charmides #aef ,d2 ,julian #h4 #bdd ,a4 #eei ,cf4 ,plato1 ,gorgias #ebe ,d1 ,e2 ,republic #faa ,c2 ,tacitus1 ,annals #f4 #f2 ,lucian1 ,cataplus #bg4 #efj ,odyssey #af4 #aha2 there is a play on the word which means also 8in front40 #efa ,cobet1 ,hertlein1 ,,mss41 ,spanheim4 #efb i4e4 ,seleucus2 cf4 ,suetonius1 ,tiberius #ef1 #gj4 #efc ,suetonius1 ,tiberius #fj4 #efd ,caligula4 #efe ,knights #aaaa foll4 #eff ,their riches were proverbial1 cf4 ,juvenal #a4 #aji2 #ad4 #cb4 #efg ,tacitus1 ,annals #aa4 #ab2 ,juvenal #aj4 #ccj foll4 #efh ,hertlein suggests1 ,,mss4 #efi ,an allusion partly to the smoke of civil war1 partly to the burning of the temple of ,jupiter ,capitoline under ,vitellius2 the temple was restored by ,vespasian2 ,tacitus1 ,annals #d4 #ha4 #egj ,titus4 #ega ,domitian4 #egb ,phalaris of ,agrigentum4 #egc ,nerva4 #egd ,cobet1 ,hertlein1 ,,mss4 #ege ,hadrian4 #egf ,antoninus ,pius4 #egg ,a proverb for niggardliness2 cf4 ,theocritus #aj4 #ej4 #egh ,verus was the family name of ,marcus ,aurelius4 #egi ,lucius ,verus4 #ehj ,commodus4 #eha ,faustina4 #ehb before ,hertlein suggests4 #ehc ,cobet1 ,,mss41 ,hertlein1 ,v41 m4 #ehd ,hertlein suggests1 ,,mss4 #ehe ,geta4 #ehf ,caracalla4 #ehg ,heliogabalus2 cf4 ,oration #d4 #aej ,d1 note4 #ehh ,alexander ,severus was assassinated in #bce ,a4,d4 #ehi ,mammaea4 #eij ,valerian died in captivity among the ,persians4 #eia ,euripides1 ,phoenissae #abj4 #eib ,slightly altered from ,iliad #b4 #hgb4 #eic ,cf4 ,oration #a4 #f ,d4 #eid ,cf4 ,oration #d4 #aee ,b4 #eie ,an oracular verse ascribed to ,rhadamanthus by ,aristotle1 ,nic4 ,ethics #e4 #e4 #c2 attributed to ,hesiod1 ,fragments #aej ,goettling2 it became a proverb4 #eif ,plato1 ,laws #fei ,e2 a rhetorical commonplace2 ,themistius #fc ,b4 #eig ,cf4 ,plato1 ,symposium #bae2 cf4 ,julian1 ,oration #f4 #ahg ,a4 #eih ,a reference to the oracle of ,apollo which declared that ,socrates was the wisest man of his times4 #eii ,cf4 ,oration #a4 #g ,a1 ,b4 #fjj i4e4 the two ,maximians1 the colleagues of ,diocletian4 #fja ,constantine ,,ii1 ,constans and ,constantius4 #fjb ,cf4 ,oration #a4 #ca1 #cc foll4 #fjc ,naber1 ,hertlein1 ,,mss42 ,v omits 4 #fjd ,caracalla4 #fje ,cf4 ,plato1 ,laws #gcj ,d2 ,julian1 ,misopogon #cec ,d4 #fjf ,hertlein suggests1 ,,mss4 #fjg ,hertlein suggests1 ,,mss4 #fjh ,marcus ,aurelius4 #fji ,a reference to the waterclock1 clepsydra4 #faj ,in this doggerel made up of tags of anapaestic verse1 ,julian reproduces in the first five and last two verses the proclamation made at the ,olympic games4 ,the first three verses occur in ,lucian1 ,demonax #fe4 #faa ,cobet1 ,hertlein1 ,,mss4 #fab ,hertlein suggests1 ,cobet1 ,,mss4 #fac ,hertlein suggests1 ,,mss4 #fad ,cf4 ,oration #a4 #h ,c4 #fae ,darius ,,iii4 #faf ,cf4 ,oration #b4 #ef ,c4 #fag ,the 8inner0 sea was the ,mediterranean4 #fah ,caesar1 ,de ,bello ,gallico #d4 #be1 ascribes this to the standard bearer of the tenth legion4 #fai ,petavius1 ,naber1 ,hertlein1 ,,mss4 #fbj before ,hertlein suggests2 cf4 ,oration #a4 #ei ,d4 #fba ,at ,gades1 on seeing a statue of ,alexander2 cf4 ,suetonius1 ,julius ,caesar #g4 #fbb ,led by ,spartacus #gcga ,b4,c42 ,appian1 ,civil ,wars ,i4 #aafabj4 #fbc ,lucius ,gellius2 ,plutarch1 ,crassus4 #fbd ,licinius ,lucullus the conqueror of ,mithridates4 #fbe ,caius ,marius the rival of ,sulla4 #fbf ,furius ,camillus repulsed the ,gauls #cij ,b4,c42 cf4 ,oration #a4 #bi ,d4 #fbg ,cf4 ,letter to ,themistius1 #bfg ,b4 #fbh ,a proverb for effeminacy2 cf4 ,plutarch1 ,pompeius #dh2 ,juvenal #i4 #acc1 qui digito scalpunt uno caput2 ,lucian1 ,the ,rhetorician's ,guide #aa4 #fbi ,at ,dyrrhachium2 ,plutarch1 ,julius ,caesar4 #fcj ,an echo of ,plutarch1 ,apophthegmata #bjf ,d4 #fca ,cobet rejects1 since ,julian prefers to substitute descriptive phrases for names4 #fcb ,cobet1 ,hertlein1 ,,mss4 #fcc ,heracles4 #fcd ,hertlein would add4 #fce ,cobet1 ,hertlein1 ,,mss4 #fcf ,reiske adds4 #fcg ,suetonius1 ,augustus #af2 during the campaign against ,pompey when the fleet of ,augustus was lost in a storm1 he swore that he would win in spite of ,neptune4 #fch ,augustus was ,julius ,caesar's nephew1 and his son only by adoption4 #fci ,a ,stoic philosopher2 cf4 pseudo,lucian1 ,long ,lives #ba4 #bc2 ,suetonius1 ,augustus2 ,dio ,chrysostom #cc4 #dh4 #fdj ,letter #ea4 #dcd ,a2 ,letter to ,themistius #bfe ,c2 ,themistius #fc ,d4 #fda ,reiske adds4 #fdb ,hertlein suggests1 ,,mss4 #fdc ,wright1 ,hertlein1 ,,mss4 #fdd ,cf4 #cji ,c1 ,oration #h4 #bdd ,a and note4 #fde ,for this idiom cf4 ,milton1 ,paradise ,lost #d4 #cbd4 8,adam the goodliest of men since born ,his sons1 the fairest of her daughters ,eve40 #fdf ,euripides1 fr4 #dag ,nauck4 #fdg ,sylburg adds4 #fdh ,after ,cobet suspects that several words are lost4 #fdi ,cobet1 ,,mss1 ,hertlein1 ,v1 ,m4 #fej ,maxentius4 #fea ,licinius4 #feb ,a proverb for whatever perishes quickly2 cf4 ,theocritus #ae4 ,frazer1 ,attis1 ,adonis and ,osiris1 p4 #aid4 #fec ,hertlein suggests1 ,,mss4 #fed ,at the storming of the capital of the ,mallians1 probably the modern city ,multan1 in #cbf ,b4,c41 cf4 ,plutarch1 ,alexander2 ,lucian1 ,dialogues of the ,dead #ad4 #fee ,peucestes was wounded but saved ,alexander's life2 ,pliny #cd4 #h4 #fef ,andromache #fic foll43 the passage continues 8,tis not those who did the work that gain the credit but the general wins all the glory40 ,cleitus was killed by ,alexander at a banquet for quoting these verses4 #feg ,,mss42 ,hertlein suggests omission of 4 #feh ,hertlein suggests1 ,,mss4 #fei ,hertlein suggests2 cf4 #ccc ,d1 ,,mss4 #ffj ,v1 ,cobet1 ,hertlein4 #ffa ,this is not according to history4 ,the ,senate gave ,brutus and ,cassius proconsular power in their provinces4 #ffb ,tyrant of ,syracuse #djecfg ,b4,c4 #ffc ,tyrant of ,syracuse #cagbhi ,b4,c4 #ffd ,caius ,caesar4 #ffe ,julian refers to the custom of deifying the ,emperors4 #fff ,hertlein suggests1 ,,mss4 before ,cobet adds4 #ffg ,hertlein suggests1 cf4 #cca ,d1 ,,mss4 #ffh ,reiske suggests to complete the construction4 #ffi ,simonides fr4 #e ,bergk4 #fgj ,plato1 ,protagoras #cci ,e 4 #fga ,iliad #i4 #cdc4 #fgb ,a paraphrase of ,iliad #e4 #hig4 #fgc ,cobet1 ,reiske1 ,hertlein1 ,,mss4 #fgd ,iliad #c4 #ee4 #fge ,kronos4 #fgf ,introduction to ,volume ,i4 p4 vii4 #fgg ,constantius ,chlorus4 #fgh cf4 ,libanius1 ,oration #bi4 #bbj1 where he warns the people of ,antioch that ,caesarea had already robbed them of one sophist by the offer of a higher salary1 and exhorts them not to neglect rhetoric1 the cause of their greatness4 #fgi ,the ,discourse at ,antioch is an alternative title in the ,,mss4 #fhj ,in the seventh century ,b4,c4 ,alcaeus of ,lesbos and ,archilochus both suffered exile1 and the latter fell in battle against ,naxos4 ,for the misfortunes of ,alcaeus1 cf4 ,horace1 ,odes #b4 #ac4 #fha ,for ,ismenias of ,thebes cf4 ,plutarch1 ,pericles4 ,the saying became a proverb2 cf4 ,dio ,chrysostom1 ,oration #gh4 #dbj2 ,themistius #cff ,b2 ,burton1 ,anatomy of ,melancholy1 8,i have lived mihi et ,musis in the ,university40 #fhb ,cobet1 ,hertlein1 ,,mss4 #fhc ,daphnis is the hero of bucolic poetry2 ,julian echoes ,theocritus #ab4 #cb 4 #fhd ,odyssey #bb4 #aea2 cf4 ,zonaras #ac4 #ab4 #bac1 ,dindorf4 #fhe ,naber1 cf4 ,plutarch1 ,cicero1 ,hertlein1 ,,mss4 #fhf ,reiske1 ,hertlein1 ,,mss4 #fhg ,reiske1 ,hertlein1 ,,mss4 #fhh cf4 ,plutarch1 ,cicero1 who says that ,cicero had a wart on his nose4 #fhi i4e4 the altar of ,dionysus which was set up in the orchestra4 #fij -- ,hertlein writes as prose2 ,brambs identified as a fragment of ,cratinus4 #fia ,cratinus1 ,eunidae fr4 #a2 cf4 ,synesius1 ,epistle #abi2 ,julian refers to ,constantius1 whom the people of ,antioch now compare with him4 #fib ,constantius4 #fic ,count ,julian who had been ,governor of ,antioch4 cf4 ,letter #ac4 #fid ,gallus his halfbrother4 #fie ,hertlein suggests1 ,,mss4 #fif ,cobet1 ,hertlein1 ,,mss4 #fig ,cobet1 ,hertlein1 ,,mss4 #fih -- ,hertlein suggests1 1 ,,mss4 #fii ,naber1 cf4 ,pliny ,ep4 #b4 #ag2 ,hertlein1 ,,mss4 #gjj cf4 ,oration #c4 #aac ,c1 note4 ,cobet thinks that the verse in ,menander1 ,duskolos was 4 #gja ,for ,solon's visit to ,croesus at ,sardis cf4 ,herodotus #a4 #bi4 #gjb ,odyssey #h4 #bdi4 #gjc i4e4 bringing false accusations1 which was the trade of the sycophant or blackmailer4 #gjd ,apollo who was worshipped at ,daphne near ,antioch4 #gje ,iliad #g4 #aie 1 1 4 #gjf ,odyssey #bb4 #daa4 #gjg ,iliad #f4 #cja4 #gjh ,naber1 ,hertlein1 ,,mss4 #gji ,hertlein suggests1 ,,mss4 #gaj ,naber1 ,hertlein1 ,,mss4 #gaa ,odyssey #e4 #ab4 #gab ,the phrase 1 literally1 8the oak tree and the rock0 became a proverb for something hackneyed2 cf4 ,hesiod1 ,theogony #ce1 2 #gac ,the ,christians invaded the shrine of ,apollo at ,daphne and the priests of ,apollo abandoned it to them4 ,julian destroyed the ,christian ,church there and restored the worship of ,apollo4 #gad ,literally the 8day not to be mentioned10 i4e4 8unholy day10 nefastus dies1 on which business was suspended4 #gae ,cobet1 ,hertlein approves1 #gaf ,hertlein suggests1 ,,mss4 #gag i4e4 ,antiochus4 #gah cf4 ,plutarch1 ,demetrius4 #gai i4e4 ,erasistratus4 #gbj ,the phrase occurs in ,hesiod1 ,works and ,days #ff1 but not in ,homer4 #gba ,stratonice4 #gbb ,in ,plutarch's version ,antiochus married ,stratonice during his father's lifetime4 #gbc ,hertlein suggests1 ,,mss4 #gbd ,iliad #bd4 #bfa4 #gbe ,odyssey #ai4 #cif4 #gbf -- ,cobet1 -- ,hertlein1 ,,mss4 #gbg ,reiske1 ,hertlein1 ,,mss4 #gbh ,smicrines is a typical name in ,new ,comedy for an avaricious old man2 ,thrasyleon is said to have been used by ,menander as the name of a boasting soldier1 8miles gloriosus40 #gbi ,theognis #bae foll4 advises men to imitate the adaptability of the polypus4 #gcj ,mykonos was an island in the ,cyclades whose inhabitants were proverbial for poverty and greed4 #gca ,the cordax was a lascivious dance4 #gcb ,plato1 ,republic #cgb ,e4 #gcc ,the suitors of ,penelope lived on pork and mutton4 #gcd ,literally 8pulse40 #gce ,aristophanes1 ,acharnians #ahj uses these words to describe the older1 more robust generation of ,athenians4 #gcf ,xenophon1 ,symposium #d4 #bh4 #gcg i4e4 before he had been appointed ,caesar4 #gch cf4 #ceb ,c4 #gci ,the chariot race in ,iliad #bc4 #gdj ,the citharode played and sang to the lyre3 ,phemius was at the court of ,odysseus in ,ithaca2 ,demodocus in ,phaeacia4 #gda ,odysseus thus refers to ,nausicaa in ,odyssey #f4 #afb4 #gdb i4e4 ,mardonius2 it was a ,sophistic mannerism to use such a periphrasis instead of giving the name directly2 see vol4 i4 ,introduction1 p4 xi4 #gdc ,constantius was under the influence of the powerful eunuchs of his court2 they had been expelled by ,julian1 but ,mardonius was an exception to his class4 #gdd ,basilina4 #gde ,athene4 #gdf ,cobet1 ,hertlein1 ,,mss4 #gdg ,plato1 ,laws #gcj ,d4 #gdh ,hertlein suggests1 ,,mss4 #gdi ,julian refers to ,libanius the famous rhetorician2 with him were also ,maximus of ,ephesus1 ,priscus1 ,himerius and ,oreibasius the physician4 #gej ,hertlein suggests1 ,,mss4 #gea before ,hertlein suggests1 ,klimek for 4 #geb ,in #bgb ,b4,c4 the ,romans took ,tarentum4 #gec ,the people of ,antioch ridiculed the ,pagan symbols1 such as the figures of ,helios1 the sungod1 which ,julian had engraved on his coinage4 #ged ,there was a statue of ,calliope in the marketplace at ,antioch4 #gee ,the people of ,emesa burned the ,christian churches and spared only one1 which they converted into a temple of ,dionysus4 #gef ,a proverb to express complete indifference4 #geg ,hertlein suggests1 ,,mss4 #geh ,the anecdote which follows is told by ,plutarch in his ,cato the ,younger and also in his ,pompeius4 #gei ,julian must have known that in ,cato's day the ,romans never wore beards4 #gfj cf4 ,fragment of a ,letter #bii ,c1 note4 #gfa ,plutarch4 #gfb ---- ,hertlein suggests1 ,,mss4 #gfc cf4 ,caesar1 ,gallic ,war1 #f4 #bd4 #gfd ,hertlein would add4 #gfe ,we do not know what sort of performance was given by a cotylist2 he was evidently a mime and may have played with cups2 a pint cup4 #gff i4e4 may they have two such rulers as ,constantius4 #gfg i4e4 the sepulchres over which the ,christian churches were built2 cf4 #ceg ,c1 note4 #gfh ,hertlein suggests1 ,,mss4 #gfi ,babylas1 ,bishop of ,antioch1 had been buried in the grove of ,daphne1 and the priests of ,apollo retired from it4 ,when the church over his tomb was demolished by ,julian he removed the body of ,st4 ,babylas to ,antioch1 and that night 7,october #bb4 #cfb ,a4,d47 the people of ,antioch burned the temple of ,apollo which ,julian had restored4 ,cf4 ,johannes ,chrysostomos1 ,de ,s4 ,babyla et contra ,julianum2 and ,libanius1 ,monody on the ,temple of ,apollo at ,daphne4 #ggj ,kasios was the name of a mountain near ,antioch where there was a temple of ,zeus4 #gga ,hertlein suggests1 ,,mss4 #ggb ,hertlein suggests1 ,,mss4 #ggc ,hertlein suggests1 ,,mss4 #ggd cf4 ,themistius #ccb ,d4 #gge ,julian probably alludes to the riot which took place at ,antioch on account of the famine in #ced1 when the populace killed ,theophilus the ,governor and were punished for the murder by ,constantius4 #ggf ,hertlein suggests1 #ggg ,demosthenes1 ,against ,meidias #aec 4 #ggh ,reiske would add4 #ggi is sometimes used of the ,imperial protection of a municipal guild1 and that may be ,julian's meaning here4 #ghj ,iliad #b4 #edb4 #gha ,julian1 ,count of the ,east4 #ghb ,anacreon fr4 #gg1 ,bergk4 #ghc ,hertlein suggests1 ,,mss4 #ghd cf4 ,oration #g4 #bjd ,b4 #ghe ,the ,senatorship was an expensive burden4 #ghf -- ,hertlein suggests1 -- ,,mss4 #ghg ,the modius was a bushel measure4 #ghh ,this does not occur in ,hesiod or ,pindar4 #ghi ,a phrase from an unknown oracular source4 #gij ,the avenging goddess who is more familiarly known as ,nemesis4 #gia ,in #ced ,a4,d4 there was a riot at ,antioch in consequence of scarcity of food2 ,constantius sent troops to punish the citizens for the murder of ,theophilus the ,governor of ,syria4 #gib cf4 #cdj ,a1 #cfe ,c4