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A
THE LOEB CLASSICAL LIBRARY
EDITED BY
T. E. PAGE, LITT.D. AND W. H. D. ROUSE, LiTT.D.
THE WORKS OF THE EMPEROR
JULIAN
II
THE WORKS OF THE
EMPEROR JULIAN
WITH AN ENGLISH TRANSLATION BY
WILMER CAVE WRIGHT, PH.D.
LATE OF GIRTON COLLEGE, CAMBRIDGE
ASSOCIATE PROFESSOR OF GREEK IN BRYN MAWR COLLEGE,
PENNSYLVANIA
IN THREE VOLUMES
II
LONDON : WILLIAM HEINEMANN
NEW YORK : THE MACMILLAN CO.
MCMXIII
2 3 ;35(J
CONTENTS
PAGE
ORATION VI. TO THE UNEDUCATED CYNICS ...... 5
ORATION VII. TO THE CYNIC HERACLEIOS 73
ORATION VIII. A CONSOLATION TO HIMSELF UPON THE
DEPARTURE OF THE EXCELLENT SALLUST 167
LETTER TO THEMISTIUS THE PHILOSOPHER 203
LETTER TO THE SENATE AND PEOPLE OF ATHENS .... 243
FRAGMENT OF A LETTER TO A PRIEST 297
THE CAESARS 345
MISOPOGON, OR, BEARD-HATER 421
INDEX . 513
THE
ORATIONS AND SATIRES
OF THE EMPEROR JULIAN
ORATION VI
VOL. II.
THE ORATIONS OF JULIAN
INTRODUCTION TO ORATION VI
THE Sixth Oration is a sermon or rather a scolding
addressed to the New Cynics, and especially to one
of their number who had ventured to defame the
memory of Diogenes. In the fourth Christian
century the Cynic mode of life was adopted by
many, but the vast majority were illiterate men
who imitated the Cynic shamelessness of manners
but not the genuine discipline, the self-sufficiency
(avTapKtia) which had ennobled the lives of Antis-
thenes, Diogenes and Crates. To the virtues of
these great men Julian endeavours to recall the
worthless Cynics of his day. In the two centuries
that had elapsed since Lucian wrote, for the edifica-
tion of degenerate Cynics, 1 the Life of the Cynic
Demonax, the dignified and witty friend of Epictetus,
the followers of that sect had still further deter-
iorated. The New Cynics may be compared with
the worst type of mendicant friar of the Middle
Ages ; and Julian saw in their assumption of
the outward signs of Cynicism, the coarse cloak,
the staff and wallet, and long hair, the same hypo-
crisy and greed that characterised certain of the
Christian monks of his day. 2 The resemblances
1 Cf. Bernays, Lukian und die Kyniker, Berlin, 1879.
2 224 c.
INTRODUCTION TO ORATION VI
between the Christians and the Cynics had already
been pointed out by Aristides, 1 and while in Julian's
eyes they were equally impious, he has an additional
grievance against the Cynics in that they brought
discredit on philosophy. Like the Christians they
were unlettered,, they were disrespectful to the gods
whom Julian was trying to restore, they had flattered
and fawned on Constantius, and far from practising
the austerities of Diogenes they were no better than
parasites on society.
In this as in the Seventh Oration Julian's aim
is to reform the New Cynics, but still more to
demonstrate the essential unity of philosophy. He
sympathised profoundly with the tenets of Cynicism,
and ranked Diogenes with Socrates as a moral
teacher. He reminds the Cynics whom he satirises
that the famous admonition of Diogenes to " counter-
mark " 2 or " forge " a new coinage is not to be taken
as an excuse for license and impudence, but like
the Delphic precept "Know Thyself" warns all
philosophers to accept no traditional authority, no
convention that has not been examined and approved
by the reason of the individual. His conviction
that all philosophical tenets are in harmony if
rightly understood, gives a peculiar earnestness
to his Apologia for Diogenes. 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 campaign.
1 Aristides, Orations 402 D.
2 The precise meaning of the phrase is uncertain ; it has
been suggested that it arose from the custom of altering or
' ' countermarking " coins so as to adapt them for the regular
currency ; see 192 c, Oration 1. 208 D.
B 2
IOTAIANOT ATTOKPATOP02
EI2 TOTS AHAIAETTOT2 KTNA2
"A.vco TTOTa/jLwv, TOVTO Srj TO Trjs Trapoi/jiias. dvr^p
Kuz/ttfo? Aioyevrj (j)rjo~l /cevoBo^ov, /cal ^v^po\ov-
relv ov ySouXerat, cr<j)6Spa eppwf^evo^ TO crw/j,a KOI
<r$>pi r ywv /cal rrjv ri\iKiav dfc/jid^ayv, &)? av fJ^rf rt,
tca/cbv \dfiy, KOI ravra rov 0ov rals
T/)O7rat9 ijSrj Trpocnovros. d\\a /cal rrjv
rov 7ro\v7ro8os KWfJLwbel /cai $i]Gi TOV Aioyevrj T?}?
az/ota? /cal K6voSoias eKTerifcevai l/cavas l
axTTrep VTTO fcwveiov TT}? rpo(j)rj^
OVTCO TToppco TTOV <7O0ta? \avi>i, ware kiri
OTt KCLKOV o OdvaTO^. TOVTO Be dyvoeiv
o <jo<^o? ^w/cpaTrjs, d\\a icai //-CT
ztcelvov &io<yvrj<;. appwerovvTi yovv, (p'aviv,
[jLa/cpav /cal $>varavd\Y)'n"rov dppwcrTiav
v 6 A.toyevr)<> eiirtov el (f)i\ov B
vTrovpyias. OVTWS ovSev wero Seivbv
iKafan Naber adds.
TO THE UNEDUCATED CYNICS
BEHOLD the rivers are flowing backwards, 1 as
the proverb says ! Here is a Cynic who says
that Diogenes 2 was conceited, and who refuses
to take cold baths for fear they may injure him,
though he has a very strong constitution and is
lusty and in the prime of life, and this too though
the Sun-god is now nearing the summer solstice.
Moreover he even ridicules the eating of octopus
and says that Diogenes paid a sufficient penalty
for his folly and vanity in that he perished of
this diet 3 as though by a draught of hemlock.
So far indeed is he advanced in wisdom that he
knows for certain that death is an evil. Yet this
even the wise Socrates thought he did not know,
yes and after him Diogenes as well. At any rate
when Antisthenes 4 was suffering from a long and
incurable illness Diogenes handed him a dagger
with these words, (i In case you need the aid of
1 A proverb signifying that all is topsy-turvy : cf. Euri-
pides, Medea 413 &vw irora/jiwi' ifpwv x<*>poC<n irayai.
2 Of Sinope : he was the pupil of Antisthenes and is said
to have lived in a jar in the Metroum, the temple of the
Mother of the Gods at Athens ; he died 323 B.C.
3 For the tradition that Diogenes died of eating a raw
octopus cf. Lucian, Sale of Creeds 10.
4 A pupil of Socrates and founder of the Cynic sect.
THE ORATIONS OF JULIAN, VI
e/ceivo? ovBe d\yewbv TOV OdvaTOv. <xXX' rj/Jbels ol
TO (TKrjTTTpov e/ceWev 7rapa\af36vTS VTTO /juei^ovos
o~o(f)ia<> icrjjiev on %a\eTrov o OdvaTOS, KOI TO
vocreiv SeivoTepov avTOV (f)a/j,ev l TOV OavaTOV, TO
piyovv oe xaXeTTWTepov TOV vocretv. 6 /j,ev yap
voa&v fjLO\aKM<$ e'<r$' ore OepaTreveTai, wcrre
aXXft>9 re /cav y TrX-ovcno^. eOeacrd/jL'tjv TOL KOL C
avrbs vrj Ata TpvfywvTas Tiva<$ ev rai? voaois /zaX-
\ov r) TOVTOVS CLVTOVS vyiaivovras' KCL'ITOL >ye KOL
Tore \ajjL7rpa)<> Tpv(f)Ci)v. o@ev pot KOI TrapecrTr) Trpos
TWV eraipmv elrrelv, co? rourot? CL^LVOV r)v
yeveaOai /JiaKKov /} SecrTroTa^?, real ireve-
TOV Kpivov yvfJLVOTepois ovcriv r/ rr\ovTlv
wairep vvv. rj yap av eTrava-avTO voaovvTes a/jia
KOI Tpv<f>a)VTs. TO pel* oij vocroTvfyelv /cal voait]- D
\evecr0ai, Tpv^rfKw^ OVTMCTL Tives ev Ka\a> TTOIOVV-
Tai' dvrfp Se TOV Kpvovs dve^o/Jievo^ teal 0d\7ros
tcapTepwv ov-ftl /cal TWV voaovvTwv dd\i(*)Tepov
TrpaTTei; d\yel yovv aTrapafLvOrjTa.
AeO/?o ovv TyyLtei? vrrep TMV KVVIKWV ovrocra &i-
Sacrtcd^wv ^Kovcra^&v ev KOLVW KaTdOwfJiev cricoTreiv
TOi? 7rl TOV ftLOV lOVGL TOVTOV Ot? 1 fJbV 7Tia-
Oelev, ev olSa, ovSev o'L ye vvv eTn^eipovvTe^ 182
KVVitf.lv ecrovTai ^eipov^' aTreiOovvTes Be el pv
TI \a/ji7rpbv Kal cre/j,vbv eTriTrjbeva-eiav, vrrep-
(})(t)vovvTs TOV \6yov TOV r)/jieTpov, OVTI rot?
1 (f>ap.fv Hertlein suggests, (pacri MSS,
6
TO THE UNEDUCATED CYNICS
a friend." So convinced was he that there is
nothing terrible or grievous in death. But we
who have inherited his staff know out of our greater
wisdom that death is a calamity. And we say
that sickness is even more terrible than death,
and cold harder to bear than sickness. For the
man who is sick is often tenderly nursed, so that
his ill-health is straightway converted into a luxury,
especially if he be rich. Indeed I myself, by Zeus,
have observed that certain persons are more luxurious
in sickness than in health, though even in health
they were conspicuous for luxury. 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 masters, and to be poor and more naked
than the lily of the field l than to be rich as
they now are. For they would have ceased being
at once sick and luxurious. 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
invalids. But, says someone, is not a man who has
to endure cold and to support heat really more
miserable than the sick ? Well, at any rate he has
no comforts to mitigate his sufferings.
Come now, let me set down for the benefit of
the public what I learned from my teachers about
the Cynics, so that all who are entering on this
mode of life may consider it. And if they are
convinced by what I say, those who are now
aiming to be Cynics will, I am sure, be none
the worse for it : and if they are unconvinced
but cherish aims that are brilliant and noble,
and set themselves above my argument not in
* A proverb, but Julian may allude to Matthew 6. 28.
THE ORATIONS OF JULIAN, VI
d\\d rot? epyois, ovBev e/unroSiov o ye
olcrei \6yov el Be VTTO \i^eia^ rj
ij, TO /cecf)d\ai,ov 'iv e?7TO) %vve\(0v ev
79 crw/jLaTi/crjs rjBov^ BeBov\wfjLevoi, TWV
\6ya)v oXiywprjaeiai' TrpoaKaTayeXdaavTes, w&Trep B
eviore TWV TraiSevTrjpiwv /cal TWV SifcacrTr)pi(i)V ol
Kvves rot? TTpOTTvkaioiS Trpocrovpova-iv, ov fypovrls
f \7r7roK\ei&r)' /cal yap ovSe TWV icvvi&ia>V rj/jilv
jjie\ei ra rotavra 7r\rjfji/jLe\ovvTMV. Sevpo ovv
avwOev ev /ce<f)a\ai,oi<; Sie^eXOwpev e'$e% rov
\6<yov, iva VTrep eKdarov TO Trpocrrj/cov aTT.o&iBovTes
avroi re evfco\coTpov aTrepyaadyfjLeOa TOV&' oirep
Btevotjd'rjijLev /cal aol Troirjdw^ev ev7rapaKO\ovOr)TOV.
OVKOVV eTreiSrj TOV KWidfJiov etSo? TI ^tXocro^a? C
elvai a-vpftefirjKev, OVTI <j>av\oTaTOV ovSe a
TOV, a\\a T049 /cpaTicTTOis evdfJLL\
irpOTepov VTrep avTij? prjreov rj/JLtv e'crrt
'H TWV deWV 669 dvQpWTTOVS SoO"t9 CLfJia
Trvpl Sia TipofirjOew^ KaTaTrejjifydeicra l e rf\.iov
/zero, 7779 'Rpjjiov yuept8o9 ov% erepop eVrt Trapa
Trjv TOV \6yov /cal vov Suu>o/tqy' 6 yap rot
Tlpo/jLr)6ev<>, rj irdvTa eTTiTpoTrevovaa TCL OVTJTCI
irpovoia, Trvevfjua evOepfjiov wcnrep opyavov viro- D
/3aXXof<ra TTJ (frvcrei, anraai /jLeTeBco/cev dcrw/jid-
TOV \6yov fj,Tea"% Se e/caaTOV ovirep rj&vvaTO,
TCL fjiev d^rv)(a aw/jiara rr}9 e^ea>9 fJiovov, TCL (puTa
KOI rr9 0)79 2 TCL ^a>a Be ^9, o Be
Qt'iffa Reiske would add.
2 rrjs C w ^s Wright auparos Hertlein, MSS. Petavius
sxispects corruption.
8
TO THE UNEDUCATED CYNICS
words only but in deeds, then my discourse will
at any rate put no hindrance in their way. But
if there are others already enslaved by greed or
self-indulgence, or to sum it up briefly in a single
phrase, by the pleasures of the body, and they there-
fore neglect my words or even laugh them down just
as dogs sometimes defile the front porticoes of schools
and law-courts, " 'Tis all one to Hippocleides," l
for indeed we take no notice of puppies who
behave in this fashion. Come then let me pursue
my argument under headings from the beginning
in due order, 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 follow. And since it
is a fact that Cynicism is a branch of philosophy,
and by no means the most insignificant or least
honourable, but rivalling the noblest, I must first
say a few words about philosophy itself.
The gift of the gods sent down to mankind with
the glowing flame of fire 2 from the sun through the
agency of Prometheus along with the blessings that
we owe to Hermes 3 is no other than the bestowal of
reason and mind. For Prometheus, the Forethought
that guides all things mortaTB^nhtusing nTlo~naTiIre
a fiery breath to serve as an operative cause, gave
to all things a share in incorporeal reason. And
each thing took what share it could ; lifeless bodies
only a state of existence ; plants received life besides,
1 Herodotus 6. 129 ; Hippocleides, when told by Cleisthenes
that by his unbecoming method of dancing he had "danced
away his marriage," made this answer which became a
proverb.
2 An echo of Plato, Philebus 16 c ; cf. Themistius 338 c.
3 e.g. eloquence, commerce, and social intercourse.
THE ORATIONS OF JULIAN, VI
real Xoyiicfjs ^^X^?- elo~\ [lev ovv ol
otovrai Bid rovrwv rrdvrwv rfKeiv (f)vo~iv, elcrl
8e OL KOI tear elSo? ravra Siafyepeiv. a\\a /urJTrco
rovro, /jbd\\ov Se /jirjSe ev ra> vvv \6yro rovro ee-
ra^ea-00), 7r\r]V eiceivov X^P iV > ^ ri > r ^l v $Ck>oa-o<$>tav 183
ei@\ wcnrep rives viroK-a^avovai, re^vrjv re^vcov
KOI eTrKrTtjiJLrjv eTricrTrj/jiayv, etre oyu-ottocrti/ 6e& l Kara
TO Svvarov, eW\ OTrep o Hu^to? 6^77, TO F
aavTov V7ro~\,d(3oi Tt?, ov$ei> Sioio'ei Trpo?
\6joi>' cLTTCLVia yap ravra fyaiverai TT/OO?
fcal fjbd\a olKebws e^ovTa.
'Apgoo/jieQa Se Trpwrov djro TOV YvwOi o-avrov,
7TL&r) /col Oelov ean rovro TO
OVKOVV 6 <yi<yvwcnctov avrov e'lcrerai /zei/ rcepl
elcrerai 8e teal rcepl crco/xttTO?. /cal rovro OVK
dp/ceaei JJLOVOV, to? eanv avOpwrros ^v^r) xpw/j,evrj
o-co/jiari, fJuiOeiv, d\\d KOI avrrjs r^ ^f%r}? eV-
e\evo~erai rrjv ovaiav, erceira dvi'xyevaei Ta?
&vvd/jiis. /cal ovSe rovro JJLOVOV dp/ceo-ei avrut,
d\\d Kai, el ri TT}? ^X^ ev ^^ lv e '" Ti ^p^lrrov
KOI Oeiorepov, orrep $r) irdvres d$i$dKrws 7rei66-
fj&voi 6elov n elvai vofjii^ofjiev, KOI rovro eviSpv- C
o~6ai rrdvres ovpavw KOIV&S V7ro\afi^dvofjiev. emcov
Se avOis T? dp-%as rov awfjiaros aice^erai, etVe
avvOerov el're drr\ovv eo~rw elra
vrrep re dpfjiovia^ avrov KOI rrddovs /cal
/cal rcdvrwv avrXw? &v Seirai TT/QO?
eTU/^Xex/ret 8e TO fiera rovro /cal appals
1 6t$ Klimek, Bern- Hertlein, MSS,
10
TO THE UNEDUCATED CYNICS
and animals soul,, and man a reasoning soul. Now
some think that a single substance is the basis of
all these, and others that they differ essentially ac-
cording to their species. But this question we must
not discuss as yet, or rather not at all in the present
discourse, and we need only say that whether one
regards philosophy, as some people do, as the
art of arts and the science of sciences or as an
effort to become like God, as far as one may, or
whether, as the Pythian oracle said, it means " Know
thyself," will make no difference to my argument.
For all these definitions are evidently very closely
related to one another.
However, let us begin with " Know thyself,"
since this precept is divinely inspired. 1 It follows
that he who knows himself will know not only about
his soul but his body also. And it will not be enough
to know that a man is a soul employing a body, but
he will also investigate the essential nature of the
soul, and then trace out its faculties. And not even
this alone will be enough for him, but in addition he
will investigate whatever exists in us nobler and
more divine than the soul, that something which we
all believe in without being taught and regard as
divine, and all in common suppose to be established
in the heavens. Then again, as he investigates the
first principles of the body he will observe whether
it is composite or simple ; then proceeding sys-
tematically he will observe its harmony and the
influences that affect it and its capacity and, in a
word, all that it needs to ensure its permanence.
And in the next place he will also observe the first
1 Of. 188B; Juvenal, Satire* 11. 27; E caelo descendit
yvuQt, ffeavr6v.
II
THE ORATIONS OF JULIAN, VI
olov larpi/cris, yewpyias, erepwv TOIOVTWV. ov /Jirjv D
ov&e TWV d%prio~Twv Kal TrepiTT&v TI TravTairacrLV
eirel Kal ravTa l Trpo? KoXafceuav TOV
T}? ^f%^9 rj/^wv eTnvevorjrcu. TTpoa-
\iirapr\(jai /jiev yap TOUTCH? airoKvr)a-ei
olo/jievos TO TOIOVTOV, TO &oKovv e^coSe? ev
(j)VywV TO S' 0\OV OTTOia CLTTa &OK6L
dpfjiOTTei TT}? tyvx^ A t ^/ 3ecrt ^ ^ K dyvorfcrei.
Srj, el /j,r) TO eavTov yvwvai iraa^ /j,ev
7rdcrr)<s Be Te^vrj^ rjyeiTai T6 a/jia Kal TOW? KaOoXov
\6yov<$ (TweiK^^e. TCL Te yap Oeia $ia T^? evovcr^ 184
rj/jilv Oeias fjuepibos TCL Te 6vr)Ta Sia Tt}
jjioipas TTpo? TouTot? ^TTpocn]KeLV e$>r) TO
TOVTWV q>ov elSevai, TOV av6 pwirov^ , 2 TW fjiev tfaO'
GKCLdTOV 6vr)TQV, TO) TTdVTl $ dOdvaTOV, Kal /jbeVTOl
Kal TOV eva Kal TOV Ka0 y eKacrTOv avyKecaOai, K
OvriTrfS Kal ddavaTov fMepuBos.
"OTL jjievTOi Kal TO TU> 6ew KaTa Svva/jLiv O/JLOIOV-
&6ai OVK a\\o TL CCTTLV PI TO TTJV e(j)iKTrjv dvQpw-
Troi? yvwcriv T&V ovTcov 7repi7roir)(racr0aL,7rp68ri\ov
evrevQev. ov yap eVt TrXovTW ^prj/jbaTcov TO Qtiov B
/jiaKapL^ofAev ovSe eV a\\q> Ttvl TWV vofjbi^o^evwv
dyaOwv, aXX' OTrep "O/JLypos $r)<Ti,
0eol Be T6 TrdvTa laaai,
Kal Trepl Ato?
Zeu? TrpOTepos yeyovei KOL 7T\eiova rjSei'
1 ravra Hertlein suggests, TO. MSS.
2 TrpoayKetv HvdptaTfov, Hertlein suggests, cf. Maximus of
Tyre 4. 7 ; J-^TJ TO. /j.fra^v TOV <pov flvai r'bv &vQpu>itov MSS.
12
TO THE UNEDUCATED CYNICS
principles of certain arts by which the body is
assisted to that permanence, for instance, medicine,
husbandry and the like. And of such arts as are
useless and superfluous he will not be wholly
ignorant, since these too have been devised to
humour the emotional part of our souls. For
though he will avoid the persistent study of these
last, because he thinks such persistent study disgrace-
ful, and will avoid what seems to involve hard work
in those subjects ; nevertheless he will not, generally
speaking, remain in ignorance of their apparent
nature and what parts of the soul they suit. Reflect
therefore, whether self-knowledge does not control
every science and every art, and moreover whether
it does not include the knowledge of universals. For
to know things divine through the divine part in
us, 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
these, namely man ; because individually he is
mortal, but regarded as a whole he is immortal, and
moreover, singly and individually, is compounded of
a mortal and an immortal part.
Further, that to make oneself like God as far as
possible is nothing else than to acquire such know-
ledge of the essential nature of things as is attainable
by mankind, is evident from the following. It is not
on the score of abundance of possessions that we
count the divine nature happy, nor on the score of
any other of those things that are commonly believed
to be advantages, but it is because, as Homer says,
" The gods know all things " ; l and indeed he says
also of Zeus, "But Zeus was older and wiser." 2
1 Odytaey 4. 379. 2 Iliad 13. 355.
13
THE ORATIONS OF JULIAN, VI
jap rjfjbwv ol Oeol Siafyepovaiv. r^yelrai C
'yap IV&>9 /cal avTols TWV KO\MV TO auTovs yiva)-
oaw Br) /cpeiTTOves r){ia>v elai rrjv ovo~iav,
yvovTes eavTov? la-^ovai fte\Ti6v(t)v yvw-
ovv fjijtiv rrjv tyikoa-ofyiav et? TroXXa
/j,r)Be et? 7ro\\a Tfj,i'ra), /j,a\\ov Be JJLT)
TroXXa? CK yLtta? 7rotLTO). toa7Tp yap a\r)6eia /JLLO,,
ovrco Be KOI $i\oao<$>ia pia- Oav/jLaarov Be ovBev,
el Kar aXXa? /cal aXXa? 0801/9 eir avrrjv Tropevo-
fjieOa. eirel KCUV, el rt? 6e\OL TWV ^evwv rj va\ fj,a D
Ata rwv irakai TTO\IT&V e7rave\6e.lv 6i? A^^a?,
Bvvairo /jLev /cal Tr\elv /cal fta$ieiv, oBevcov Be
olfjiaL Bia yrjs rj rat? TrXaretat? Xprja-Oai Xeax^opot?
rj rat? arpairol^ teal awTo/AOis 6Boi<?' real 7r\eiv
fievroi Bvvarbv irapa rovs atytaXou?, /cal Brj KOI
Kara rbv Tlv\iov yepovra refjLvovra 7re\ayo? fieaov.
fjirj Be rovro rt? ri^lv irpocfrepeTa). el Tive<$ TWV Kar
IQVTWV ra? 6Bov<> d7r7r\avrj@ / r)crav /cal a\-
TTOV yevo/Jievoi, KaOdnrep VTTO TT}? Kip/cr;? ^18
TWV Aa)TO(f)dyQ)V rjBovfjs rj Bogy? 77 rtz/o? aXXof
Be\ea(T@VTes, a,Tre\ei<f)6r)crav TOV Trpocra) ftaBl^eiv
/cal e<pLKveia0ai, TOV reXou?, roi'9 TrpcoTev&avTas Be
ev e/cdcTTrj TWV alpeaewv (T/coTreiTO), /cal TrdvTa
evprjo'et, crvfjb<fxava.
Ov/covv o fjiev ev AeX^oi? ^609 TO Yv&di aravTov
Trpoayopevei, 'Hpd/cXetTo? Be " eBifycrdfArjv eu-ewu-
TOZ/," aXXa /cal HvOayopa? ol re CLTT
l^e^pL eo<f)pd(TTOv TO /caTa Bvva/Aiv o/
6e) (fraai, >cal yap /cal 'Ay3tcrTOTeX^9. o yap ^y
TO THE UNEDUCATED CYNICS
For it is in knowledge that the gods surpass ourselves.
And it may well be that with them also what ranks
as noblest is self-knowledge. In proportion then as
they are nobler than we in their essential nature, that
self-knowledge of theirs is a knowledge of higher
things. Therefore, I say, let no one divide philosophy
into many kinds or cut it up into many parts, or
rather let no one make it out to be plural instead of
one. For even as truth is one, so too philosophy is
one. But it is not surprising that we travel to it
now by one road, now by another. For if any
stranger, or, by Zeus, any one of her oldest in-
habitants wished to go up to Athens, he could either
sail or go by road, and if he travelled by land he
could, I suppose, take either the broad highways or
the paths and roads that are short cuts. And
moreover he could either sail along the coasts or,
like the old man of Pylos, 1 " cleave the open sea."
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 way, and arriving
in some other place have been captivated, as though
by Circe or the Lotus-Eaters, that is to say by
pleasure or opinion or some other bait, and so have
failed to go straight forward and attain their goal.
Rather he must consider those who in every one of
the philosophic sects did attain the highest rank, and
he will find that all their doctrines agree.
Therefore the god at Delphi proclaims, " Know
Thyself," and Heracleitus says, " I searched my-
self"; 2 and Pythagoras also and his school and his
followers down to Theophrastus, bid us become like
God as far as possible, yes and Aristotle too. For what
1 Nestor ; Odyssey 3. 174. 2 Heracleitus fr. 80.
TMK ORATIONS OF JULIAN, VI
TTore, rovro 6 0ebs dei. ye\oiov ovv av eir) rbv
Oeov eavrbv pr) el&evai,' KOpiSf) yap ovBev eio-erai
TWV a\X(DV, elirep eavrbv dyvooir)- irdvra yap
eanv, CLTrep KOI ev eav7& /cal Trap eavrw
TWV OTTCDO-OVV OVTWV ra? at'rta?, el're aOavdrwv
, etre eiriK^pwv ov OvrjTas ovSe 7riKij-
povs, dibiovs Se Kai pevovcras del KOI at TOUTO^?
elalv alriai, r^9 deiyeveaias. d\\ OVTO? JJLCV o C
Xo^yo? ecrrl /j,eia)v.
f 'On Se fJLia re e&Tiv d\tf&eia Kal (^tXoao^ia pia
Kal ravrrjs elalv epa&Tal j~ u^nravr^ wv re vTre/uvrj-
Trporepov a>v re ev Sitcy vvv etVotyu-t av
, rov9 rov Ktrt6ft>9 oycttX^ra? \eyco, o't ra?
Ibovres diro^i^pacr KOVO as TO \iav dicpai-
<f>ve<> /cal /caOapbv rfjs e\ev0epias TOV KVVOS ecr/ce-
avrbv oxyrrep ol/j,ai 7rapa7rerdcrfjLa(Ttv D
ia Kal rf} xprj/jLaTiarifcf) Kal rfj TT/JO? rrjv
yvvaiKa avvoSto Kal 7rat8oT po<f)ia, Iv olpai rat?
Tro\e(Tiv avTQV eyyvOev eTricmja'aMTi fyiikaKa' on
&e rb Yv&Oi (Tavrbv Ke<pd\aiov ridevrai <f)i\ocro(f)-
ta?, ov /JLOVOV % &v KaT/3d\\ovro
vTrep avrov TOVTOV Treicr^e/r?? av, eiTrep
16
TO THE UNEDUCATED CYNICS
we are sometimes, God is always. 1 It would there-
fore be absurd that God should not know himself.
For he will know nothing at all about other things if
he be ignorant of himself. For he is himself every-
thing, seeing that in himself and near himself he
keeps the causes of all things that in any way what-
ever have existence, whether they be immortal
causes of things immortal,, or causes of perishable
things, though themselves not mortal or perishable ;
for imperishable and ever-abiding are the causes
of perpetual generation for the perishable world.
But this line of argument is too lofty for the
occasion.
Now truth is one and philosophy is one, and they
whom I just now spoke of are its lovers one and all ;
and also they whom I ought in fairness to mention now
by name, I mean the disciples of the man of Citium. 2
For when they saw that the cities of Greece were
averse to the excessive plainness and simplicity of the
Cynic's freedom of manners, they hedged him about
with screens as it were, I mean with maxims on the
management of the household and business and
intercourse with one's wife and the rearing of
children, to the end, I believe, that they might make
him the intimate guardian of the public welfare. 3
And that they too held the maxim " Know Thyself"
to be the first principle of their philosophy you may
believe, if you will, not only from the works that
they composed on this very subject, but even more
1 Cf . Oration 4. 143 A.
- Zeno of Citium in Cyprus, the founder of the Stoic
school.
3 Julian seems to mean that Zeno and the Stoics could not
accept without modification the manner of life advocated by
the Cynic Crates.
17
THE ORATIONS OF JULIAN, VI
d\\d TTO\V 7T\eov drro rov Tr}<
TO yap 6/jLO\oyovfjLevw^ %rjv rfj cfrvcrei, T\O9 eiroirj- 186
cravro, ovTrep ov^ olov re rv^elv rov dyvoovvra,
Tt9 Kal O7TOtO9 7T<f>VKeV' 6 ydft dyVOWV OO"Tt9
ecrrlv, OVK e'lcrerat BrJTrovOev o, n Trpdrreiv eavrcp
wcrrrep ovo' o l rov aiBrjpov dyvowv
i, elre avrw repveiv eire fj,r) rrpocrt^Kei, Kal
orov Bel r& criBrfpa) 7Ty009 TO BvvacrOai, TO eavrov
d\\' on fjbev 1} (f)c\oao(f)ia fjiia re ecrrt Kal
67TO9 elirelv evo$ nvos e^ie/jievoi 080*9 eVl
rovro Bia<j)6pot,s rjXdov, aTroxpr) rocravra vvv elrrelv. B
virep Be rov Kvvio~fj,ov o-KCTrreov en?
Et /j,ev ovv eTreTToirjro Tot9 dvBpdcn fjLerd rivos
d\\d /jLr) fierd Trai,Bi,d$ rd crvyypd/^/jiara,
irepl rov irpdyfjiaros e^erd^eiv rov
cvavriov Kal, el /JLCV e(f>aivero rol<$ Trd\aiol$ oy
yovvra, ^rou ^rev^o/jbaprvpiMv rjfuv
el &e /Jir), rore e^opi^eiv avrd rri<$ aKofjs wcnrep
\\0rjva2oi rd -(jrevSij ypd/jifiara rov Mrjrptoov.
errel Be ovBev 'eariv, &>9 e^v, roiovrov ai re yap C
6pv\ovfjLevai Aioyevovs rpaya)Biai, <&i\l(TKOv rivos
Alyivijrov \eyovrai, elvat, Kai, el Aioyevovs Brj 3
elev, ovBei.> drojrov ecrri rov crofyov rrai^eiv, eirel
Kal rovro rro\\ol fyaivovrai rwv (j}L\0(r6(j)cov
1 ou8' 6 Hertlein suggests, ovSe MSS.
2 eri Hertlein suggests, tfdrj Reiske, tarlv MSS.
3 8-J/ Hertlein suggests, 5e MSS.
18
TO THE UNEDUCATED CYNICS
from what they made the end and aim of their
philosophic teaching. For this end of theirs was life
in harmony with nature, and this it is impossible for
any man to attain who does not know who and of
what nature he is. For a man who does not know
himself will certainly not know what it is becoming
for him to do ; just as he who does not know the
nature of iron will not know whether it is suitable
to cut with or not, and how iron must be treated so
that it may be put to its proper use. For the
moment however I have said enough to show that
philosophy is one, and that, to speak generally, all
philosophers have a single aim though they arrive
at that aim by different roads. And now let us
consider the Cynic philosophy.
If the Cynics had composed treatises with any
serious purpose and not merely with a frivolous aim,
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 subject ; and then,
if they proved to be in harmony with those original
doctrines, he could not attack me for bearing
false witness ; but if they proved not to be in
harmony, then he could have barred my opinions
from a hearing, as the Athenians barred spurious
documents from the Metroum. 1 But, as I said,
nothing of that sort exists. For the much-talked-of
tragedies of Diogenes are now said to be the work
of a certain Philiscus 2 of Aegina ; though even if
they were by Diogenes there would be nothing out
of the way in a wise man's jesting, since many
philosophers have been known to do so. For
1 Cf. Oration 5. 159 B. 2 Cf. Oration 7. 210 D, 212 A.
r 9
c 2
THE ORATIONS OF JULIAN, VI
eye\a roi, (ftaai, fcal
opwv a-TTOvBd&vras TOU? dvOpwirovs' fjurj Brj TT/OO?
ra? TraiBids OVTMV d7ro{3\7ra)/jiv, wffTrep ol
jjuavOdveiv n crTTovBalov rjKLara ep&vres, TroXet D
7rapa/3d\\ovTs evBau/jiovi, 7ro\\wv pep iepwv,
Se aTroppiJTCov reXerw^ ir\ijpei, Kai
ev&ov ipea)i> dyvwv ev d<yvo2<s fievbvTwv
%(i)piois' avrov Be eve/ca 7ro\\dfas rovrov, \eyco
Be rov KaOapeveiv TO, eccra) irdvra, rd
Kal /BSeXvpd KCLI (j)av\a T>}? TroXew? a
\ovrpd Br)fji6o'ia KCU ^a/^airvTrela
Kal iravra aTrXw? ra roiavra' elra d%pL rovrov
yevo/mevoi eicrw /jurj TrapiaaLV. 2 6 fjiev yap rot?
Toiovrois evTV^wv, elra rovro olrjOels eivai rrjv 181
iroKtv aO\io$ fJiev aTrotyvycov, d&\i(t)Tpo<; 8e Kara)
, egov vTrepftavTa /AiKpov ISelv rov ^wKparr)'
ydp eKeivots eyo) rot? prfpacriv, ot?
;? i'rraivwv HiWKpdrr). ^fju yap Brj rrjv
K.vviKrjv <f)i~\oao(l)iav o/jLOLOTdTrjv elvai rot? Set-
-TOVTOLS rot? ev roi? epjj,oy\,v<peLoi,s KaOtj-
, ovGTivas epyd^ovrau ol Brj/^Lovpyol crvp-
TJ auXou? e^ovras' o'l &i%d&e s ^LOi^Oevre^ B
evBov fyaivovrai dyd\jjt>ara e^oi/re? Oe&v. a>9 av
ovv fjir) TOIOVTOV TL 7rd0a)fji6v, ova eirai^e ravra
avrov ecrTrovSaKeval, vo^ia-avre^' ecrn /Jiev ydp ri,
Kal ev eKeivois OVK d^prja-rov, o Ku^tcr/io? Be ecrriv
1 ctTreXTjAa/cJo-t Naber, aire\r)\dKa<n Hertlein, MSS.
2 irapla<riv Cobet, irapiaffiv Hertlein, MSS.
3 oi S^x^Sf Hertlein suggests, cf. Symposium 215, ol Se
MSS.
20
TO THE UNEDUCATED CYNICS
Democritus also, we are told, used to laugh when
he saw men taking things seriously. Well then
I say we must not pay any attention to their
frivolous writings, like men who have n desire at
all to learn anything of serious interest. Such men
when they arrive at a prosperous city abounding in
sacrifices and secret rites of many kinds, and con-
taining within it countless holy priests who dwell in
the sacred enclosures, priests who for this very
purpose, I mean in order to purify everything that is
within their gates, have expelled all that is sordid
and superfluous and vicious from the city, public
baths and brothels, and retail shops, and everything
of the sort without exception : such men, I say,
having come as far as the quarter where all such
things are, do not enter the city itself. Surely a
man who, when he comes upon the things that have
been expelled, thinks that this is the city, is de-
spicable indeed if he depart on the instant, but still
more despicable if he stay in that lower region, when
he might by taking but a step across the threshold
behold Socrates himself. For I will borrow those
famous phrases of Alcibiades in his praise of Socrates, 1
and I assert that the Cynic philosophy is very like
those images of Silenus that sit in the shops of the
statuaries, which the craftsmen make with pipes or
flutes in their hands, but when you open them you
see that inside they contain statues of the gods.
Accordingly, that we may not make that sort of
mistake and think that his jesting was sober earnest
(for though there is a certain use even in those jests,
yet Cynicism itself is something very different, as I
1 Plato, Symposium 215.
21
THE ORATIONS OF JULIAN, VI
erepov, a>? avri/ca /&d\a Sei^ai Treipdcro/jiai,' Sevpo
Lowfiev e<efv}? CLTTO TWV epywv, wo-rrep al efy'xyev-
ovcrai Kvves ^eraOeovcn TO, Brjpia.
'Hye/jLova /JLCV ovv ov pdSiov evpelv, e<f> ov
avevey/cai xpr) irpwrov avro, el KCLI TLVGS VTTO- C
\afjL/3dvova-iv 'AvriaOevei rovro KOI Aioyevei
jrpocrijKeiv. TOVTO yovv eoiicev Qlvofjuaos OVK
droTrws \eyeiv 6 KWKT/XO? ovre ^ A.vTta6evL(Tfi6^
ecrriv ovre A.LOy6ViafJi6<>. Xeyovcri [Jiev <yap ol
yevvaiorepoi TMV KVVWV, on teal 6 /ueya?
tocrirep ovv rwv a\\a)v ayad&v
KareaTij, ovrco Se KOL TOVTOV rov ftiov
TO /meyia'Tov 2 Kare\t7Tv dvdpcoTroi
rcov Oe&v Kal rwv et? Qdav \r]%iv
ev<f)r)/jieiv ede\a)v ireiOo^ai [lev KOI Trpb
TOVTOV TWO,? OVK V f 'R\\r)CTt fjLOVOV, d\\CL KCU
ftapftdpois OVTO) (f)i\oa-0(f)fjo-ai' 3 avTrj yap rj (j)t,\o-
<ro<f)ia KOivr) TTW? eoi/cev elvau Kal (ftvaiKcoTdTrj Kal
ouS' rjaTivocrovv 7rpay/jLaTias' d\\a
/JLOVOV e\eo~6ai TCL crirovbaia aper^? ITTL-
ia Kal <l>vyf) KaKias, KOI OVTC /StySXou? dveXigai,
Set fjbvpias' TroXvfjLadia ydp, fyairl, vbov ov
SiodaKei' OVTG d\\o Tt TWV TOIOVTWV rraOeiv, oaa
Kal ola 7rda"%ov(TLV ol Sta TWV a\kwv alpeaewv
, aXAa dTro^prj JAOVOV 8vo raura TOV TlvOiov 188
1 Before orfrtoj Cobet omits ns.
2 Before KaTe\nrev Cobet omits ovros.
3 ouTo> <^i\o(ro^7jorat Reiske suggests, lacuna Hertlein, MSS.
22
TO THE UNEDUCATED CYNICS
shall presently try to prove), let us consider it in due
course from its actual practice- and pursue it like
hounds that track down wild beasts in the chase.
Now the founder of this philosophy to whom we
are to attribute it, in the first instance., is not easy to
discover, even though some think that the title
belongs to Antisthenes and Diogenes. At least the
saying of Oenomaus l seems to be not without good
grounds : " The Cynic philosophy is neither
Antisthenism nor Diogenism." Moreover the better
sort of Cynics assert that in addition to the other
blessings bestowed on us by mighty Heracles, it was
he who bequeathed to mankind the noblest example
of this mode of life. 2 But for my part, while I
desire to speak with due reverence of the gods and
of those who have attained to their functions, I still
believe that even before Heracles, not only among
the Greeks but among the barbarians also, there
were men who practised this philosophy. For it seems
to be in some ways a universal philosophy, and the
most natural, and to demand no special study what-
soever. But it is enough simply to choose the
honourable by desiring virtue and avoiding evil ; and
so there is no need to turn over countless books.
For as the saying goes, "Much learning does not
teach men to have understanding." 3 Nor is it
necessary to subject oneself to any part of such a
discipline as they must undergo who enter other
philosophic sects. Nay it is enough merely to
hearken to the Pythian god when he enjoins these
1 Of Gadara, a Cynic philosopher whose date is probably
the second century A.D.; cf. 199 A, 209 B, 210 D, 212 A.
2 Lucian, Sale of Creeds 8, makes Diogenes say that he had
modelled himself on Heracles.
3 Heracleitus fr. 16, By water.
23
THE ORATIONS OF JULIAN, VI
Trapaivovvros a/cova-ai, TO TvwOu vavrov /ecu
Tlapa^dpa^ov rb i^o/uoy-ta* 7re<f)r)Vv ovv
fa'koffoQias ocnrep ol^ai rol
ecrTrj T>V /caXwv diravrtov euVfo?, o T^?
KOLVOS rjyefjLwv /cal vofjioOer^ KOI /3a-
vs, o ev AeX<xH<? ^eo?, oz^ eTreiSr) /A?) $e/cu? i]v
TI ia\a6elv, ovSe rj kioyevovs eTnTYjSeioTrjs e\a0e.
Be avrov ov% axnrep TOU? aXXou?
evreivwv rrjv Trapalveaiv, aXX' epyp B
O,TI {3ov\erai cru/x/SoXt/cw? ^ta Svoiv
ovo/J.droiv, TLapa%dpa%ov eiTroav TO v6fjbi<T/Aa> TO
yap Yv&Qt, aawrov OVK erceivw povov^ aXXa KOI
TOK aXXot9 (f>rj /cal Xeyet, irpoKeirai yap olfiau
TOT) Teyu-ez^ou?. rjvp^/ca/^ev Srj rbv dpxrjyeTrjv TT}?
(f)i\oa-o(j)ia$, w? TTOV teal 6 Bai/M>vto<i <f>j]cn,v 'Ia/-t-
aXXa fcal TOU? Kopvcfraiovs eV avrij,
vrj /cal Aioyevrj /cal Kpdrrjra, ol? TOU
ftlov (T/coTTO? 77 v at TeXo? auTou? ol/i-at yv&vai
ical rwv Kevwv vTrepi&eiv So^cov, d\rj0eia$ Se, ^
irdvrwv JJLCV dyaftwv Oeois, Trdvrwv Se dvO pwirois
rjyelrai, 0X77, (pacriv, 7rt,$pdacr0ai, ry Siavoia, C
77? ot/x<x< al nXaTft)^ /cal TlvOayopas /cal S<w-
Kpdrrjs oi re e/c rov [lepiTrdrov /cal Tirjvwv evetca
Trdvra virefjietvav TTOVOV, avrovs re eOeXovres
yvwvai /cal prj tcevals erceaBai B6^ai<f, aXXa rrjv
ev TO?? ovcnv d\,TJ0eiav dvi%Vva-ai.
1 /j.6vov Hertlein suggests, irp&rov MSS.
24
TO THE UNEDUCATED CYNICS
two precepts, " Know Thyself," and " Falsify the
common currency." l Hence it becomes evident to
us that the founder of this philosophy is he who, I /
believe, is the cause of all the blessings that ihe^fi
Greeks enjoy, the universal leader, law-giver and
king of Hellas, I mean the god of Delphi. 2 And
since it was not permitted that he should be in
ignorance of aught, the peculiar fitness of Diogenes
did not escape his notice. And he made him incline
to that philosophy, not by urging his commands in
words alone, as he does for other men, but in very
deed he instructed him symbolically as to what he
willed, in two words, when he said, "Falsify the
common currency." For "Know Thyself" he
addressed not only to Diogenes, but to other men
also and still does : for it stands there engraved in
front of his shrine. And so we have at last dis-
covered the founder of this philosophy, even as the
divine lamblichus also declares, yes, and we have dis-
covered its leading men as well, namely Antisthenes
and Diogenes and Crates ; 3 the aim and end of
whose lives was, I think, to know themselves, to
despise vain opinions, and to lay hold of truth with
their whole understanding ; for truth, alike for gods
and men, is the beginning of every good thing ; 4 and
it was, I think, for her sake that Plato and
Pythagoras and Socrates and the Peripatetic
philosophers and Zeno spared no pains, because they
wished to know themselves, and not to follow vain
opinions but to track down truth among all things
that are.
1 Cf. Oration 7. 208 D, 211 B, 211 c. 2 Apollo.
3 Of Thebes, the Cynic philosopher, a pupil of Diogenes ;
he lived in the latter half of the fourth century B.Q.
4 Plato, Laws 730 B.
25
THE ORATIONS OF JULIAN, VI
4>e/oe ovv, eTreiBi] TreQrjvev ov/c a\\o /JLCT
Bevcras TlXdrcov, Tepov Be Aio^e^?, ev Be TI /cal
el <yovv epoLTo Tt9 TOV aofyov Tl\dTcova "TO
o-avTov TTOO-QV vevopircas afyov" ev olBa on
vTos ai> (frt'jaeie, /cal \eyei Be ev 'AXKiftidoy D
Sevpo Br) TO yttera TOVTO (f>pdcrov r)/niv s &
teal Oewv e/cyove " Ttz/a TpoTcov
ra? TWV 7ro\\wi> SiaKelcrOai Sofa?," Tavrd
Te epei /cal ert vryoo? TOVTOLS 6\ov rj/MV e r rriTd1~Gi
Stapptj&rjv dvayvwvai TOV KpiTwva Sid\oyov, ov
<paiveTaL Trapaivwv ^WKpaT^ /uiijo'ev <f>povTi^etv
j^/i-a? TWV TOIOVTWV (prjal jovv " 'AXXa TL r)/j,iv,
w /j,a/cdpL KpiTWv, OVTCI) T?}? TWV 7ro\\wv Sof?;? 189
etra ^///et? TOVTCOV vTrepibovTes aTTOTei-
real dirocTTrav av$pa<> d\,\tj-
\wv e0e\ofjiev, 01)9 o T.^}? dX^Oeua^ avvrfyayev
epco<f 77 re TT}? 0^779 vTrepotyia /cal rj vr/309
ro^ %fj\ov T7}9 dpeTrjs ^vfATrvoia; el Be
fjuev eSoge /cal Sta TWV \6ycov avTa e
Aioyevei Be dTre^pr) TCL epya, Bid TOVTO a%i6<$ GCTTLV
vcfi v/jbtov dicoveiv ;a/ca>9 ; opa Be /j,r) /cal TOVTO
avTO TW TravTl /cpeLTTov ecrTiv, eVet /cal Tl\aTa)v
TCL vyypdfM[jLaTa. "Qv <ydp B
" ^vyypa/AfAa ovBev ovS'
ecrTai, ra Be vvv (fiepojAevd e&Ti ^w/cpaTOvs, dvBpbs;
26
TO THE UNEDUCATED CYNICS
And now., since it has become evident that
Plato was not pursuing one aim and Diogenes
another, but their end was one and the same :
suppose one should inquire of the wise Plato :
What value do you set on the precept " Know
Thyself" ? I am very sure that he would answer
that it is worth everything, and indeed he says
so in the Alcibiades. 1 Come then tell us next,
divine Plato, scion of the gods, how one ought
to be disposed towards the opinions of the many ?
He will give the same answer, and moreover he will
expressly enjoin on us to read his dialogue the
Crito, 2 where Socrates is shown warning us not
to take heed of such things. At any rate what
he says is : " But why, my dear good Crito, are
we so concerned about the opinion of the multitude?"
And now are we to ignore all this evidence, and
without further question fence off from one another
and force apart men whom the passion for truth,
the scorn of opinion, and unanimity in zeal for
virtue have joined together ? And if Plato chose
to achieve his aim through words, whereas for
Diogenes deeds sufficed, does the latter on that
account deserve to be criticised by you ? Nay,
consider whether that same method of his be
not in every respect superior; since we see that
Plato for himself forswore written compositions.
" For " he says, 3 " there are no writings by Plato
nor ever will be, and what now pass current as
his are the work of Socrates, the ever fair and
1 Alcibiades i. 129 A. 2 Crito 44 c.
3 Epistle 2. 314 c ; Julian quotes from memory and slightly
alters the original ; Plato meant that in his dialogues he had
suppressed his own personality in favour of Socrates.
27
THE ORATIONS OF JULIAN, VI
Kakov /cal veov." ri ovv rj/jieis ov/c etc rwv epywv
rov Aioyevovs a-Korrovfjbev avrbv rov
OCTTt? CCrriV;
OvtCOVV 7T6l,8r) (TCOyLtttTO? /Apr)
olov 6(f)0a\ijLQL, Tro&e?, ^6fc/?69, aXXa Se
rpfyes, ow^es, pvTros, TOIOVTWV
yevos, wv avev crw/^a avOp&TTivov
yavov elvai, irorepov ov ye\ol6<? eanv 6 fjLeprj C
vofjiio-as ovv%as rj rpi^a^ rj pvTrov /cat ra SvacoSrj
TWV 7TplTTO)/JidTa)V, X\' OV Ttt Tl/jiKOTara KOi
(TTrovSaia, irpoyrov fjbv ra ala'd'r)T / )jpLa KOL TOVTCOV
CLVTWV arra crvveo-ews rjfuv eaTi fjia\\ov atria,
olov 6(f)Oa'\,/Jiov^, a/cods; virovpyei yap ravra
7T/90? <J)p6vr)criv elre eyfcaropaypvyfjievr) rfj ^v^fj,
a>? av 6arrov /caOapOeiaa Bvvairo ry KaOapa
KOI dicwrfra) rov (frpovelv Sui/ayuet, etVe,
olovrai, KaOdrrep Bt b^erwv roiovrwv
TT}? i|ru%>}9. av\\eyova-a yap, <f)aai, D
ra /card /z-e/?o? alaOrjfJiara /cal avve^ovcra rfj
/Avrfftr) yevva r9 emarri^a^. eyut Be, el pr) n
roiovrov TJV ev6eov i) re\eiov e/jLTroSi^o/jievov 8e"
vrc a\\a)V 7ro\\a)V /cal rronci\a)v ) o ra)i> e/cro?
Troteirai, rrjv dvriXyfyw, ov& av Bvvarbv olpai
yevecrOai rwv alad^rwv rrjv 3 dvri\rj^lriv. aXX'
OUT09 fJ<v 6 Xoyo? ov rot? vvv irpoa-ij/cei.
Atovre/? erravaicreov eVt ra fieprj TT)? (>i\oaro<f)Las 190
TT}? Kvvucfjs. fyaivovrai fiev Brj /cal ovrou
1 T7? Ka6ap!f. x.P^o"0at Hertlein suggests, rp ye ws apxfi MSS.,
corrupt.
2 Se Hertlein suggests. 3 TT\V Naber suggests.
28
TO THE UNEDUCATED CYNICS
fever young." Why then should we not from
the practice of Diogenes study the character of
the Cynic philosophy ?
Now the body consists of certain parts such
as eyes, feet and hands, but there are besides
other parts, hair, nails, ordure, a whole class of
accessories of that sort without which the human
body cannot exist. Then is it not absurd for a
man to take into account such parts, I mean hair
or nails or ordure or such unpleasant accessories,
rather than those parts that are most precious
and important, in the first place, for instance,
the organs of perception, and among these more
especially the instruments whereby we apprehend,
namely the eyes and ears? For these aid the
soul to think intelligently, 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 thought, or whether, as some think, it is through
them that the soul enters in as though by channels. 1
For, as we are told, by collecting individual
perceptions and linking them through the memory
she brings forth the sciences. And for my own
part, I think that if there were not something
of this sort, either incomplete in itself or perfect
but hindered by other things many and various,
which brings about our apprehension of externals,
it would not even be possible for us to apprehend
the objects of sense-perception. But this line of
argument has little to do with the present question.
Accordingly we must go back to the divisions of
the Cynic philosophy. For the Cynics also seem to
1 Cf. Lucretius, De Rerum Nat lira 3. 359 foil; Sextus
Empiricus, Adverms Mathematicos 7. 350.
29
THE ORATIONS OF JULIAN, VI
o
teal DXaro)^, 0ea)pr)fiaTt,K?jv re KCU
avTo TOVTO 1 avvevres Brj\ovoTi Kal votfaavres,
ft>5 oi/ceiov eo~Tiv dvdpwTros (f)V(rei irpd^ei Kal
7ricrTr)/jLr). el Se T?}? (j)Vo~iKrj<i rrjv Oeaypiav 2
ej;K\tvav, ovbev TOVTO TT/OO? TOV \6yov. eTrei Kal
^wKpaTrjs Kal TrXeto^e? aXXot Oewpia /j,ev <pai-
vovrai, ^prj&dfjuevoi 7ro\\fj, ravrr) Be OVK a\\ou
d\\d TT}? Trpd^eo)^' eVet Kal TO eavrbv
TOVTO evo/JLicrav, TO /jLaOeiv aKpift&s, TL B
aTToSoTeov ^v^fj, TL Be o~(i)/jt,aTi' aTreSocrav Se 3
L. fyalvowrai o~rj ovv apervfv e
, drv^lav, eXevdepiav, efw yevopevoi
6vov, <$ei\ia<;, &eio-t,Saifj,ovias.
TavTa VTrep avTwv Siavoov/jieQa,
Kal Kvfteveiv Trepl TO? ^tXTaTot? VTTO-
\a/ji/3dvofjiev, OVTWS inrepiSovTas TOV a-wfia'ros, C
W9 o ^WKpaT'rjs e(f)r} \eywv 6p6ws /LteXeTT/z; elvai
Qavdrov Trjv fyiKoaofyiav. TOVTO eKelvou KaO
?/ 5 C 1 f >t*-\ \ ^-\ ^
r)/jiepav eTTtT^oeuo^re? ov ^XcoTot //-aXXoi'
d6\LOi $e Tives Kal Traz^TeXw? dvorjTOi
dv6^ OTOV Be^ TOU? TTOVOVS
TOVTOf9; ov% a>9 auTO? evra?, Kevooas eveK
Kal yap 7 TTW? VTTO TWV a\\wv eTryvovvro co^u-
1 avrb -rovro Hertlein suggests, avrov MSS.
2 rV Oevpiav Hertlein suggests, Trpbs ri)v Oewptav MSS
Becapias Petavius.
:i Sf after otTre'Soo-ai' Hertlein suggests, re MSS.
4 SOKOV(TIV Hertlein suggests, SOKOVO-IV, MSS.
5 8e Hertlein suggests, 8^ MSS.
6 TOVTOUS ; o\>x &s Hertlein suggests, TOVTOVS, ws MSS.
7 Kal yap Hertlein suggests, /carrot MSS.
TO THE UNEDUCATED CYNICS
have thought that there were two branches of
philosophy, as did Aristotle and Plato, namely
speculative and practical, evidently because they
had observed and understood that man is by
nature suited both to action and to the pursuit of
knowledge. And though they avoided the study of
natural philosophy, that does not affect the argument.
For Socrates and many others also, as we know,
devoted themselves to speculation, but it was solely
for practical ends. For they thought that even self-
knowledge meant learning precisely what must be
assigned to the soul, and what to the body. And to
the soul they naturally assigned supremacy, and to
the body subjection. This seems to be the reason
why they practised virtue, self-control, modesty and
freedom, and why they shunned all forms of envy,
cowardice and superstition. But this, you will say, is
not the view that we hold about them, for we are to
think that they were not in earnest, and that they
hazarded what is most precious 1 in thus despising the
body ; as Socrates did when he declared, and rightly,
that philosophy is a preparation for death. 2 And
since this was the aim that the Cynics pursued daily,
we need not emulate them any more than the others,
but we are to think them miserable beings and
altogether foolish. But why was it that they
endured those hardships ? Surely not from ostenta-
tion, as you declared. For how could they win
Plato, Protagoras 314 A. 2 Phaedo 81 A.
31
THE ORATIONS OF JULIAN, VI
epofjievoL arapKia; KCLITOI ovSe avTos errai-
el. TOV yovv TOLOVTOV Tpifiwva Kal TTJV D
>, wo~7rep at ypatyal TWV dvBpwv, dTrofjuaov-
eW o fjiijoe avTos dgidyacrTov vTro^a/JL/Sdvei^,
TOVTO evooKi/jieiv olei rrapa T& TC\r}Qei', Kal el?
r) BevTepos eTryvet, TOTG, TT\elv S' ovv rj oe/ca
VTTO T/y? vavTias fcai {3oe\vpias oLecrTpa-
(f>r)aav TOV o~TO/jLa%ov KOI aTrocrLTOi yeyovacriv,
avTovs ol OepaTcovTes dveKaftov oo"/xat? Kal
Kal TrefJLixao'iv. ourco? 6 K\eivb<$ ^pco? epyw 191
VT^aro ye\oiM /j,ev dv6p<i)Trois TOLOVTOIS,
Oloi vvv /SpoTOi elaiv,
OVK dyevvel Se, yita TOU? Oeovs, el TLS avTo /cara
e^rjyijaaiTo avvecriv. OTrep yap o
VTrep avTov <$>r)o~iv, OTL TO> 6eS>
XaTpeiav eKTe\elv ev TU> TOV SoOevTa
VTrep avTov Kaia Tcavra CTKOTTWV e^eTa^eiv TOV
TIKOV r)o~Trdo~aTO ftiov, TOVTO Kal AioyevrjS
crvveLO(0s eavTW, TrvOo^prjo-TOv ovaav Trjv
(j)L\ocro^>Lav, epyois wero Seiv e'feXe7%e^ irdvTa
Kal /AT) Soai$ aXXwi^, TVYOV ^iev d\ijueo~t, TV^OV
$e tyevbeo-i Trpoo~7re7rov0evai. OVKOVV ov&e el TL
Tlv0ay6pa$ efyrj, ovSe el Ti? aXXo? rw Tlv&ayopa
TrapaTr\TJo~ios, d%ioTrio~TO<; eSoKCi TO> kioyevet.
TOV yap Oeov, dvOpanrwv Se l ovoeva r/}? <f)i\o-
o~o(f)Las dp^rjybv erreTroirjTO. TL SrJTa TOVTO, C
epet?, TT/>O? Trjv TOV TroXuTroSo? eSco&ijv; eyu> O~OL
fypdaw.
Trjv aapKofyayiav ol /Aev dv0pot)7roLS V7ro\aa-
j3dvovo~L KaTa (>VO~LV, ol Be rjKicrTa TOVTO epyd^e-
1 Sf after avQp(i>Tr(av Hertlein suggests.
32
TO THE UNEDUCATED CYNICS
applause from other men by eating raw meat ?
Certainly you yourself do not applaud them for this.
At any rate, when you imitate one of those Cynics
by carrying a staff and wearing your hair long, as it
is shown in their pictures, do you think that you there-
by gain a reputation with the crowd, though you do
not yourself think those habits worthy of admiration ?
One or two, indeed, used to applaud him in his own
day, but more than ten times ten thousand had their
stomachs turned by nausea and loathing, and went
fasting until their attendants revived them with per-
fumes and myrrh and cakes. So greatly did that re-
nowned hero shock them by an act which seems absurd
to men "of such sort as mortals now are," l though,
by the gods, it was not ignoble, if one should explain
it according to the intention of Diogenes. For just as
Socrates said of himself that he embraced the life of
cross-examining 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 him, so I think Diogenes
also, because he was convinced that philosophy was
ordained by the Pythian oracle, believed that he
ought to test everything by facts and not be influenced
by the opinions of others, which may be true and
may be false. Accordingly Diogenes did not think
that every statement of Pythagoras, or any man like
Pythagoras, was necessarily true. For he held that
God and no human being is the founder of philosophy.
And pray what, you will say, has this to do with the
eating of octopus ? I will tell you.
To eat meat some regard as natural to man, while
others think that to follow this practice is not at all
1 Hind 5. r>04.
33
VOL. II. L>
THE ORATIONS OF JULIAN, VI
aQai irpoa-rjKeiv dvd } pa>7T(p Stavoovvrai, teal TTO\VS
o 7Tpl TOVTOV avaXwrai l \6yos. e6e\ovTi ovv
(Toi pr) padvpelv eo~/jLol Trepl TOV TOIOVTOV /3i/3\a)V
(fravijo-ovTai. TOVTOVS Aioyevjjs efeXe7%ety wero
oeiv. oievoijdr) yovv OVTW^- el /J,V
reuTft)? eaOiaiV ri? crap/cas, w&Trep oiftai
d\\a)v ercacrrov Orjpiwv, ot? TOVTO eveiftev r)
a^Xa/3w9 avro teal a^67ra%^co9, /jid\\ov Se teal
//.era TT}? rov crw/JLaTOS w^eXeta? epyd^ono, Kara
(frvatv elvai TTCLVTMS rr)v aaptco^ayiav vireXaftev
el &e T? evrevdev yevoiro ftXdftr), ov%l TOVTO
dvdpwTrov TO epyov Tcra)? evofjucrev, aXX' dcfre/cTeov
Kara icaTOS avTov. el? jLev ovv av eiij
TOIOVTOS vTrep TOV
Xo^o?, er 6/309 ^e oltceioTepo? T& ^vviafjiw, el Trepl
TOV reXou? avTov TrpoTepov 6Ti o~a^edTepov $ie\-
<ydp nroiovvTai TO TeXo9* TOVTO 8e 192
IGOV eVrl TW Oeov <yvi<rOai. alaOavo/jievos ovv
vTov At076^9 eV yL6ez^ rot9 aXXot9 aTtaaiv
vs, VTTO Se rr}9 TOiavTr)<s eowSfj? JJLOVOV OpaT-
teal vavTi^vTos teal Sogy tcevfj yLtaXXoz^ 2
r) Xo7&) 8eSov\a)/jLevov adpices yap elcriv ovSev
rjTTOV, Kav /jLVpidrcis aura9 etyijo-y, KOLV vTTOTpifj,-
fjiaai /Jivpiois rt9 at"T9 KapvKevarj' teal TavT^
avTov d<pe\ea0ai /cal tcaTaaTrja-aL TravTUTra<riv
e^dvTr] T7)9 Bei\ias <>rf0'r) ^prfvai. Sei\ia ydpeamv, B
ev laQi, TO yovv TOIOVTOV. ejrel 77/309 r
$6pov el crapKMV rj^frr) fjievwv diTTOfJieda, TOV
34
Hertlein suggests, SelKVvrat MSS.
/.iu\\oi> Hertlein suggests, p&vov A1SS.
TO THE UNEDUCATED CYNICS
appropriate for man, and this question has been
much debated. And if you are willing to make the
effort, you can see with your own eyes swarms of
books on the subject. These Diogenes thought it
his duty to refute. At any rate his own view was as
follows. If one can eat meat without taking too
much trouble to prepare it, as can all other animals
to whom nature has assigned this diet, and can do it
without harm or discomfort, or rather with actual
benefit to the body, then he thought that eating
meat is entirely in accordance with nature. But if
harm came of it, then he apparently thought that
the practice is not appropriate for man, and that he
must abstain from it by all means. Here then you
have a theory on this question, though perhaps it is
too far-fetched : but here is another more akin to
Cynicism, only I must first describe more clearly the
end and aim of that philosophy.
Freedom from emotion they regard as the end
and aim ; and this is equivalent to becoming a god.
Now perhaps Diogenes observed that in the case of
all other foods he himself had no particular sensa-
tions, and that only raw meat gave him indigestion
and nausea, and took this for a proof that he was
enslaved to vain opinion rather than reason ; for
flesh is none the less flesh, even though you cook it
any number of times or season it with any number
of sauces. This, I say, was why he thought he ought
to rid and free himself altogether of this cowardice ;
for you may be sure that this sort of thing is
cowardice. And in the name of the Law-Giving
goddess, 1 tell me why if we used cooked meats we do
1 Demeter, who regulated the customs of civilised life,
especially agriculture : her festival was the Thesmophoria.
35
D 2
THE ORATIONS OF JULIAN, VI
real aTrXw? auras Trpoo-ffrepo/jieOa, fypdaov
ov jap e^e9 erepov elirelv rj on OVTCO vevofji-
IGTCLI Kal OVTOJ crvveidicraeOa. ov yap Brj Trplv fJiev
e^rjdfivai {3Be\vpd irefyvicev, e^rrfOevra Be yeyovev
avTwv dyvorepa. ri Bijra e^pijv Trpdrreiv TOV ye
Trapa Oeov ra^devra KaOdjrep a-rparijyov TTCLV pev
e^6\eiv TO v6ai<rua, \o<yw Se Kal d\r)0eia Kplvai
rd irpdyuaTa; Trepi&eiv aiirov viro ravrrj^ TT}?
evo^Kovfjievov, co? vofjii^eiv on Kpeas U6V
e\jrr)dev dyvov real eSwSi/jiov, arj KarepyaaOev
Be V7TO rov Trvpbs {ivcrapov TTW? l Kal /38e\vpov;
el fjivijuwv; OVTWS el cnrovftalos ; o? TOGOVTOV
wv TW Kevo86i;w, Kara are (frdvai, Aioyevei,
Kar e/j,e 8e r& o-irovoaiordra) Oepdirovri, teal
TOV HV&LOV, ryv TOV TroXuTroSo?
0' OTL %et/?a? 'LKOLTO,
<? ye MV, ov TWV iepzwv, d\\d TWL> 7ra/ji-
olaai TWV Ta\i\aiwv TCL prjuaTa. 193
ae TraprjXOev einrziv, QTI Kal Traz/re? dv6-
TC\rj(j-Lov oiKovvTe? ^aXarr?;?, ^77 Be Tives
Troppci), ovBe 6epfjLi]vavTes KaTappo<f>ovo~iv
oaTpea Kal TrdvTct ^TrXw? ra ToiavTa'
elra CKCIVOVS fjuev L7roXa/x/Sa^ei9 %rj~\,ct>TOvs, a6\LOv
Be Kal /3Be\vpov rjyf) Aioyevr), Kal OVK evvoels, &>?
ovBev (JiaX\ov TavTa eKeivwv ecrrl aapKia'
1 7ra)9 Hertlein suggests, foots MSS.
36
TO THE UNEDUCATED CYNICS
not eat them in their natural state also ? You can
give me no other answer than that this has become a
custom and a habit with us. 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 nature. 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
truth ? 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 food,
but that when it has not been acted upon by fire
it is somehow abominable and loathsome ? Is this
the sort of memory you have ? Is this your zeal
for truth ? For though you so severely criticised
J2ipgenesJ;he vain-glorious, as you call him though
I call him the most zealous servant and vassal of the
Pythian god for eating octopus, you yourself have
devoured endless pickled food, " Fish and birds and
whateVer else might come to hand." l For you
are an Egyptian, though not of the priestly caste,
but of the omnivorous type whose habit it is to eat
everything " even as the green herb." 2 You recog-
nise, I suppose, the words of the Galilaeans. I
almost omitted to say that all men who live near the
sea, and even some who live at a distance from it,
swallow down sea-urchins, oysters and in general
everything of the kind without even heating them.
And then you think they are enviable, whereas you
regard Diogenes as contemptible and disgusting, and
you do not perceive that those shell-fish are flesh
just as much as what he ate ? Except perhaps that
1 Odyssey 12. 331. 2 Genesis 9. 3.
37
THE ORATIONS OF JULIAN, VI
l'<7&>9 ravra etceivwv biatyepet, rw ra /j>ev eivai
/jbaXOa/cd, TO, oe (TK\r)pbrepa. avails <yovv
eari teal 7ro\V7rov$ waTrep KLi>a, e/jb^lrv^a Se B
ecrrt, teal ra ocrrpaKoSep/jia KaOdirep KOI ovros'
r)$6Tai yovv KOI \V7relrai, o TMV efji^v^wv
fjL(i\La-rd ea-riv 'l&iov. eVo^Xetro) 8e /Jbri^ev rj/jias rj
TtXarwviKr) ravvv So^a e/x'v^L'^a viroXa/jL^dvova'a
Kal ra <f)vrd. aXX' on /JLEV ovn a\oyov l ov$e
ovBe davvrjOes V/MV 6 <yevvalo<> elpyd-
el j^rj r<w (TK\vjpOTepw Kal fjba\a-
Kcorepco, rjSovf) re \aifjbov Kal dtfiia ra rouavrd
rt? e^erd^oi, 7rp68r)\ov olpai TOt9 OTTWCTOVV eire-
(rOau \6yw Svva/jLVOi$. OVK dpa rrjv wfjuotyayiav
/3&e\vrrecr6e ol ra 7rapa7r\rjcria Spw^re?, OVK ejrl C
rwv dvai/JLO)v ^bvov ^qiwv, d\\d Kal ejrl rwv alfjua
Kal rovrw Se tVa)? %>ia<$>epea6e 77/309
, on o [Jbev a7rXw9 raura Kal Kara fyvcnv
%prjvai Trpocr^epeaOaL, d\crl Se v/Jbeis Kal
dprvvavres rjSovfy eveKa, rrjv'<f)vcrLV
07Tft)9 (Bido-ria-0e. Kal or) rovro peis eVl roaovrov
airfapr).
T?)9 KvviKrjs Se $i\oao(f)ias crKOTrbs /JLCV ecrri D
Kal reXo9, wcrvre/) orj Kal rcda-Y]^ <J)i\oa-o(j)ia<;, TO
evSai/jLovelv, TO Be evSai/Jioveiv ev rq> ^,r\v Kara
fyvcnv, aXXa /nrj Trpbs Ta9 rwv TTO\\WV oo^a^. eVel
Kal TOi9 (frvrols V Trpdrreiv o~v [JifSaivei Kal pevroi
Kal ^000^9 rrao'LV, orai> rov Kara fyvaiv eKaarov
Kal ev
0/309, TO
avrovs MffTrep 7re<f)VKa(Ti Kal eavrwv elvai. OVKOVV 194
1 OVTI &\oyoi> Hertlein suggests, ou x aA67r ^ I/
38
TO THE UNEDUCATED CYNICS
they differ in so far as the octopus is soft and shell-
fish are harder. At any rate the octopus is bloodless,,
like hard-shelled fish, but the latter too are animate
things like the octopus. At least they feel pleasure
and pain, which is the peculiar characteristic of
animate things. And here we must not be put out
by Plato's theory 1 that plants also are animated by
soul. But it is now, I think, evident to those who
are in any way able to follow an argument, that what
the excellent Diogenes did was not out of the way
or irregular or contrary to our habits, that is if we do
not in such cases apply the criterion of hardness and
softness, but judge rather by the pleasure or distaste
of the palate. And so it is not after all the eating
of raw food that disgusts you, since you do the like,
not only in the case of bloodless animals but also
of those that have blood. But perhaps there is also
this difference between you and Diogenes, that he
thought he ought to eat such food just as it was and
in the natural state, whereas you think you must
first prepare it with salt and many other things
to make it agreeable and so do violence to nature.
I have now said enough on this subject.
Now the end and aim of the Cynic philosophy,
as indeed of every philosophy, is happiness, but
happiness that consists in living according to
nature and not according to the opinions of the
multitude. For plants too are considered to do well,
and indeed all animals also, when without hindrance
each attains the end designed for it by nature. Nay,
even among the gods this is the definition of happi-
ness, that their state should be according to their
nature, and that they should be independent. And
1 Timaeus 77 B.
39
THE ORATIONS OF JULIAN, VI
KOI Tot9 dvOpwTTois ov% eTZpwOi TTOV TIJV evoai-
fjioviav dTroKKpv/jL/JLvr]v TrpocrrjKei 7ro\VTrpay/j,oveiv'
aero? ovBe 7r\dravo<; ovBe d\\o TL TWV OVTCOV
(f)VTWV Xpvaa Trepiepyd&Tai Trrepa KOI
(j)v\\a, ovoe OTTO)? dpyvpovs cfet TOW?
rj ra 7T\fjKrpa KOI /cevrpa
dBafjidvTiva, d\~)C ol<> avrd
/c6(TfjLr](r, ravTa el pa)/j,a\ea KOI TT/OO? ra^;o9 av-
roi? ^7 TT/JO? d\KrjV vTTOvpyovvra Trpoayevoiro,
/jid\iara av ev Trpdrreiv vo^i^oi teal ev0r)vel(T0ai. B
7TW? ovv ov yeXoiov, el' T^? avOpwTros yeyovws e^oy
TTOV Tr)V ev^aijjiomav TrepiepydcraiTO, TT\OVTOV KOI
yevos teal (f>i\wv ^vvapiv /cdl Trdvra aTrXw? ra
rotavra rov Trai^ro? a%ia vopi^tov ; el jj,ev ovv
f)fMV rj (frvcus Mcnrep rot? ^o? avrb TOVTO
JJLOVOV, TO crcoyLtara KOI tyv)(a$ e^eiv
ra/?a7rX?;crta9, axrre /j,r)&V 7r\eov TTO\V-
, ijpfcei \onrov, waTrep rd \oi7rd wa, C
rot? o-wyaart/cot? dpKelaOai TrXeoveKTij/Aaa-iv, ev-
ravOd TTOV TO evSai/jioveiv iroKvirpayiJiovovcriv.
CTrel Be rjfjilv ovSev TL TrapaTrXvjo-ia ^v^rj rot? aX-
Xot? eveaTrapTdi %a>oi<>, dXX' etre /car' overlay Sia-
cfrepovcra etre ovaia pev dSidfyopos, evepyeia 8e
fJiovrj tcpeiTTcov, wcrTrep ol/xat TO KaOapov ij&i}
%pvaiov TOV crvjjLTrecfrvp/jLevov TTJ -^ra/xyu-ft)' \ey6Tai
yap /col OWTO9 o Xo<yo9 Trepl T^? tyv%r)<> 0)9 d\r)0r)<$
VTTO Tivd&v rj/jieis by ovv 7TiBrj avvHTfJiev avTois D
ov<Ti TWV wwv ^vveTWTepow fcaTa yap TOV YLpco-
Tayopov fjivdov e/ceivois fiev rj (pvais waTrep
40
TO THE UNEDUCATED CYNICS
so too in the case of human beings we must not be
busy about happiness as if it were hidden away out-
side ourselves. Neither the eagle nor the plane tree
nor anything else that has life, whether plant or
animal,, vainly troubles itself about wings or leaves of
gold or that its shoots may be of silver or its stings
and spurs of iron, or rather of adamant ; but where
nature in the beginning has adorned them with such
things, they consider that, if only they are strong and
serviceable for speed or defence, they themselves are
fortunate and well provided. Then is it not absurd
when a human being tries to find happiness somewhere
outside himself, and thinks that wealth and birth
and the influence of friends, and generally speaking
everything of that sort is of the utmost importance ?
If however nature had bestowed on us only what
she has bestowed on other animals, I mean the
possession of bodies and souls like theirs, so that we
need concern ourselves with nothing beyond, then it
would suffice for us, as for all other animals, to con-
tent ourselves with physical advantages, and to pursue
happiness within this field. But in us has been
implanted a soul that in no way resembles other
animals ; and whether it be different in essence, or
not different in essence but superior in its activity
only, just as, I suppose, pure gold is superior
to gold alloyed with sand, for some people hold
this theory to be true of the soul, at any rate
we surely know that we are more intelligent
than other animals. For according to the myth in
the Protagoras, 1 nature dealt with them very gener-
1 Plato, Protagoras 321 A, B ; Plato however says that the
theft of fire by Prometheus saved mankind, and that later
Zeus bestowed on them the political art.
4 1
THE ORATIONS OF JULIAN, VI
dyav (friXori/jLws real /jieyaXoBwpws
{)fMV Be dvrl rrdvrwv ere Ato? o vovs dBoOrf rrjv
evBaifjioviav evravOa Oereov, ev rw /cpariara) KOI
cnrovBaLordra) rwv ev TJIMV.
^Korcei Bij, rauT/7? el pr) yLtaXto-ra rr)? jrpoaipe-
crea)? r)v Atoye^;?, o? TO yuep crwyu-a rot?
dveS^v Trapel^ev, LVCL avro r^9 <pvaa)$
Tepov KUTacn^ar], TrpaTTeiv Be rj^iov JJLOVOV oTrocra 195
av <pavf) rrp \6yaf Trpatcrea, rou? Be e'/e rou
e/jLTTiTTTOVTas rfj tyv-xf} Oopvftovs, ola
r)/jLas dvayKa^ei rovrl TO Trepi/cei/uLevov
aurou %dpiv 7To\V7rpay/jioveiv, ovSe ev fiepei
7rpo<TLTO. VTTO $6 TCLVTrjs T^? daKr](TU>s o dvrjp
oi/Tft) fiev ecr^ev dvSpelov TO aw^a w? ovBels olf^ai
TMV TOU? (TTetyaviTas d^wvLcrafJbevwv, OVTO) Be Bie- B
re0r) r^v ^v^rfv, ware evBai/jioveiv, ware ftavi-
\eveiv ovBev e\arrov, el jirj fcal TrXeoi^, 009 01 rore
eitoOeaav \e<yeiv f '&\\rives, rov fjiy
TOV Tleparjv \eyovTes. dpd aou fjiucpa
> \
avrjp
"A7roXt9, CLOLKOS, Trarpi&o? edrepy^evo
OVK bfioKov, ov Bpaxfj-riv, e^wv 1 ovft
aXX' ovBe /jid^av, 979 'E7rtofyoo9 evTropwv ovBe TMV
0ewv (j)t](Tiv et9 ev&aijAovias \6<yov eXarrovaOai,
7T/309 jJiev TOU9 Oeovs OVK epi^wv, rov BOKOVVTOS Be C
T0t9 dvOpwrrois evBai/Aovecrrdrov evBai/JLOvearrepov
^MV Kal e\ye t^r)v evBaifjiovecrTepov. el Be arciarel^,
1 ex<vv ov8' oiKtrriv Kaibel, OVK oiKtTrjv (X <av Hertlein, MSS. ;
Hertlein prints the second verse as prose.
42
TO THE UNEDUCATED CYNICS
ously and bountifully, like a mother,, but to com-
pensate for all this, mind was bestowed on us by
Zeus. Therefore in our minds, in the best and
noblest part of us, we must say that happiness
resides.
Now consider whether Diogenes did not above all
other men profess this belief, since he freely exposed
his body to hardships so that he might make it
stronger than it was by nature. He allowed himself
to act only as the light of reason shows us that we
ought to act ; and the perturbations that attack the
soul and are derived from the body, to which this
envelope of ours often constrains us for its sake to
pay too much attention, he did not take into account
at all. Thus by means of this discipline the man
made his body more vigorous, I believe, than that of
any who have contended for the prize of a crown in
the games : and his soul was so disposed that he was
happy and a king no less if not even more than the
Great King, as the Greeks used to call him in those
days, by which they meant the king of Persia. Then
does he seem to you of no importance, this man who
was " cityless, homeless, a man without a country,
owning not an obol, not a drachma, not a single
slave," 1 nay, 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 happiness.
Not that Diogenes tried to rival the gods, but he
lived more happily than one who is counted the
happiest of men, and he used actually to assert that
he lived more happily than such a man. And if you
1 Cf. Letter to Themistius 256 B ; Nauck, Adespota
Fragmeuta 6 ; Diogenes Laertius, 6. 38, says that this was a
favourite quotation of Diogenes ; its source is unknown.
43
THE ORATIONS OF JULIAN, VI
epyw rreipaOeis eiceivov rov (Biov KOI ov TM
rrpwrov avrov Sid rwv \6ywv
IJLV. dpd oroi So/eel rcov rrdvrwv dyaOwv dvOpw-
7TO19 r)yelcr6ai, rovrwv 8rj TWV 7ro\vdpv\rJTQ)v,
eXevOepiav; TTW? yap ov (f)ij(rei<>; eirel real ra D
KOI TrXoOro? KOL yevos /cal crco/x-aro?
teal tfttXXo? Kai TrdvTCL aTrXw? TO. roiavra
>}9 \v6epias ov rov SOKOVVTOS rjvTV%rjKevai,
rov Krrjo-afjievov Se avrov eanv ajaOd; riva ovv
v7ro\a/j,/3dvofjL6i> rov SovXov; apa fjitj rrore efceivov,
bv av irpiwfjieOa Spa^/jiMV dpyvplov roawv i] fjivalv
SVOLV 77 ^pvaiov ararrjpwv Sefca; epels 8iJ7rov0ev
rovrov eivai d\tj0(o^ SovXov. apa Si* avro rovro,
on TO dpyvpiov vrrep avrov rS> 7T(i)\ovvri tcara-
jSej3\r)Kai.iev; ovrw /Aevrav eiev ol/cerai real OTTO- 1
crof9 rwv at^yaaXwra)^ \vrpovjJLe6a. Kairoi /cal
ol VO/JLOL rovrois ttTroSeSw/cacrt rrjv e\V0epiav
a(i)6el<Jtv o'iKaBe, teal T^/zet? avrovs
ov% tW Sov\evo~(t)o-i,v, aXX' 'iva WO~LV
opas &)? ov% Ircavov eo~nv dpyvpiov Kara/3a\e2v e?
TO drrofyrjvai rov \vrpw9evra 8ov\ov, aXX'
eo-nv ft)? dXtjOws SoOXo?, ov /cvpios eanv
Trpoa-avaytcdo-ai, rrpdrreiv o,n av Ke\evr), Kal fj,rj
f3ov\6/jLVov Ko\acrai fcai, TO Xeyo/Aevov vrro rov
Troirjrov,
o$vvr)O~i
opa ST) TO fjiera rovro, el fir) /cvpioi rrdvres f)fJL&v B
eio~iv, 01)9 dvay/calov rj/jilv Oeparreveiv, iva /jLrjSev
a tco\a^o[Jievoi Trap 9 avrwv,
44
TO THE UNEDUCATED CYNICS
do not believe me, try his mode of life in deed and
not in word, and you will perceive the truth.
Come, let us first test it by reasoning. You think,
do you not, that for mankind freedom is the beginning
of all good things, 1 I mean of course what people are
always calling good ? How can you deny it ? For
property, money, birth, physical strength, beauty and
in a word everything of the sort when divorced from
freedom are surely blessings that belong, not to him
who merely seems to enjoy them, but to him who is
that man's master ? Whom then are we to regard as a
slave? Shall it be him whom we buy for so many silver
drachmas, for two minae or for ten staters 2 of gold ?
Probably you will say that such a man is truly a
slave. And why ? Is it because we have paid down
money for him to the seller? But in that case the
prisoners of war whom we ransom would be slaves.
And yet the law on the one hand grants these their
freedom when they have come safe home, and we on
the other hand ransom them not that they may
become slaves, but that they may be free. Do you
see then that in order to make a ransomed man a
slave it is not enough to pay down a sum of money,
but that man is truly a slave over whom another man
has power to compel him to do whatever he orders,
and if he refuse, to punish him and in the words of
the poet "to inflict grievous pains upon him"? 3 Then
consider next whether we have not as many masters
as there are persons whom we are obliged to con-
ciliate in order not to suffer pain or annoyance from
being punished by them ? Or do you think that the
1 Cf. 188 c, Plato, Laws 730 B.
2 The stater or Daric was worth about a sovereign.
3 Iliad 5. 766.
45
THE ORATIONS OF JULIAN, VI
>; TOVTO oiei Ko\a(nv /JLOVOV, el T/9 eTravaTeivouevos
Trjv ftaKTTjpiav KadiKOiTO TOV ol/cerov; /cairot ye
TOLOVTOV ovBe ol rpa^vraroi TMV SecnroTcov CTTL
TTaVTCOV TCOIOVGI TWV ol/CGTWV, aK\CL KOI \6yO<?
ap/cet TroXXa/a? Kal airei^Y]. /JL^TTOTC ovv, w <j)i\, C
vojjLiarjs elvai e\,ev6epo<s, a%pi<; ov
crov Kal TO, evepOev yaa-rpbs ol re rov
ra Trpo? rj&ovrjv Kal raura 1 aTTOKwKvcrai,
KOL el TOVTWV 8e yevoio Kpeirrcov, ea)? av $ov\evr)<?
rat? TWV TTO\\WV So^ais, OVTTW rr}? e\ev6epias
eOuryes ov$e eyeixKo rov veKrapos,
Ov /J,a TOP ev a-TepvoHriv e/nois Trapa&bvra
Terpatcrvv.
tcai, ov TOVTO (f>rj/Jii, co? aTrepvdpidcrai, Xp?) 77/909 D
Kal TrpaTTeiv TO, fjurf irpaKTea' aXX' wv
a Kal oaa TrpaTToaev, /JLTJ Sia TO rot?
Keiv (TTrovSaia 7rct)9 2 rf </>ai)A,a, Bia
TOVTO TrpaTTw/jiev Kal aTre^M/^eOa, aXX' OTI TW
\6<yq) Kal TW ev rjfjiiv dew, TOUT' eaTl TO> vw, TavTa
evTiv aTropprjTa. TOU9 [i>ev ovv TTO\\OVS ovBev Ka)\vei,
Ta?9 Koivals eTreaQai So^aw dfieivov jap TOVTO
TOV TravTCLTracriv aTrepvdpidv eyovcn <yap avdpw- 19'
. / \ ^ //i r > ^ * > \ t\ Vo
(pvcrei 7T/9O9 aXrjaeiav oiKeiws' avopi be rjorj
vovv %a)VTi Kal TOL9 opdovs evpeiv T Svva-
Kal Kplvau Xoyou? Trpoa-rjKei TO TrapaTrav
ovSev eTreadau Tols vojaoJLevoL^ VTTO TMV
ev Te Kal ^elpov
46
avra Hertlein suggests, raCra MSS.
TO>? Hertlein suggests, Traj/rws MSS.
TO THE UNEDUCATED CYNICS
only sort of punishment is when a man lifts up his
stick against a slave and strikes him ? Yet not even
the harshest masters do this in the case of all their
slaves,, but a word or a threat is often enough. Then
never think, my friend, that you are free while your
belly rules you and the part below the belly, since
you will then have masters who can either furnish
you the means of pleasure or deprive you of them ;
and even though you should prove yourself superior
to these, so long as you are a slave to the opinions of
the many you have not yet approached freedom or
tasted its nectar, " I swear by him who set in my
breast the mystery of the Four ! " l But I do not
mean by this that we ought to be shameless before
all men and to do what we ought not ; but all that
we refrain from and all that we do let us not do or
refrain from, merely because it seems to the multitude
somehow honourable or base, but because it is for-
bidden by reason and the god within us, that is, the
mind. 2 As for the multitude there is no reason why
they should not follow common opinions, for that is
better than that they should be altogether shameless,
and indeed mankind is predisposed to the truth by
nature. But a man who has attained to a life in
accordance with intelligence and is able to discover
and estimate right reasons, ought on no account
whatever to follow the views held by the many about
good and bad conduct.
1 An oath used by the Pythagoreans, who regarded the
tetrad, the sum of the first four numbers, as symbolical
of all proportion and perfection; cf. Aetios, Placita 1. 7.
Pythagoras, Aureum Carmen 47, Mullach va /j.a rbv a/j.Tpa
irapa86vTa TerpaKrvv.
Cf. Oration 268 D ; Euripides fr. 1007 Nauck 6 i/oCy yap
v fffriv tv IKCIO-TW 0eJy ; lamblichus, Prolrepticus 8. 138.
47
THE ORATIONS OF JULIAN, VI
OVKOVV 7rei,Brj TO fJieV <7TL TT)
OeioTepov, o 6V; vovv Kal fypovrjaiv (f>a/j,ev Kal
\6yov TOV criyd)/jivov, ov K)jpv ICTTLV o Bia TT}?
<J)(JL>VT)$ OVTOal \6yOS TTpoicDV 6% OVOfMaTWV Kai
pijfj,drcov, erepov Be TI TOVTW avve^evKTai rroitciXov
real TravroBaTTov, opyf) icai eTriQvfjLia ^vfju^i^e^ TI B
KOI 7TO\VK(j)dKoV 07)piov, OV 7TpOT6pOV %pr) 7T/30?
ra? Solfa? TWV TroXXwj/ are^co? opav KOI a&ia-
Ty3e7TTft)9, irplv av TovTO Ba/jLaffajfiev TO Orjplov teal
V7ra/covaai> TM Trap* rjfjuv 0fo, fj.a\\ov Be
TOVTO yap 7ro\\ol TOV Aioyevovs %r}\a)Tal
l eyevovTO TcavTopeKTai teal /jitapol /cal
TWV Orjpicov ovBe evo<> /cpeiTTovs, OTL Be OVK e/uo? o
XoyO? (TTi, TCptoTOV epJOV 6yOW O~Ol ^tO^eVOV^, 6^6 C
a> rye\d<TovTai jj,ev ol 7roXX.oi, ejjiol Be elvai Bo/cel
. eTreiBr) yap Tt? T&V vewv ev
Kal TOV Aioyevovs, drreTrapBev, errd
rj (3aKT7]pia 0a9* elTa, w icdOapfJLa,
TOV Bfjfjioo'ia TCL TOtavTa Oapaelv
weTO %prjvai TrpoTepov fjBovfjs Kal Ovfj-ov KpeiTTOva
yeveo~6ai, Trplv* errl TO TekeioTaTov e\0elv TWV
yv, d7roBvcrd/j,vov rrpos T? TWV D
B6as at /jivpicov KaKwv aiTiai yivovTat,
TOi? 7ToXXoi9.
OVK olaOa O7TW9 TO^ fJ^ev veovs T/}9
^uXocro0ta9 array ovcnv, aXXa eV aXXoi? TWV
1 (^TjAwral f'aa-ai'Tes Hertleiii suggests, frXuffavres MSS.
2 trp}i> Hertlein suggests, Kal rpirov MSS.
48
TO THE UNEDUCATED CYNICS
Since therefore one part of our souls is more
divine,, which we call mind and intelligence and
silent reason, whose herald is this speech of ours
made up of words and phrases and uttered through
the voice ; and since there is yoked therewith
another part of the soul which is changeful and
multiform, something composite of anger and appetite,
a many-headed monster, 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 us, or rather
the divine part. For this it is that many disciples
of Diogenes have ignored, and hence have become
rapacious and depraved and no better than any
one of the brute beasts. And to prove that this is
not my own theory, 1 first I will relate to you some-
thing that Diogenes did, which the many will
ridicule but to me it seems most dignified. Once
when, in a crowd of people among whom was
Diogenes, a certain youth made an unseemly noise,
Diogenes struck him with his staff and said " And
so, vile wretch, though you have done nothing
that would give you the right to take such liberties
in public, you are beginning here and before us
to show your scorn of opinion ? " So convinced
was he that a man ought to subdue pleasure and
passion before he proceeds to the final encounter of
all 2 and strips to wrestle with those opinions which
to the multitude are the cause of evils innumerable.
Do you not know how people lure away the young
from philosophy by continually uttering now one
1 Euripides fr. 488 ; M isopogon 358 D.
2 Cf. Oration 1. 40 B, 2. 74 c, notes.
49
VOL. II, E
THE ORATIONS OF JULIAN, VI
<$)i\ocro<f)a)v 0pv\ovvTe<?; ol YLvdayopov Kal
riXaTa>z;o9 Kal 'A/OicrroreXoi^ %opevTal yvtjaioi
70777-69 elvau \eyovTai Kal (rofao-Tal Kal TCTV^W-
/jievoL Kal (frap/jiaKeis. TWV KVVIKWV el TTOV TI$ 198
yeyove aTrovBalos, e\ivb<s BoKel- /jue/jLvrj^ai yovv
eyd) 7TOT6 TpO(f)(i)S CLTTOVTOS 7T/309 /U-6, CirClS}) TOV
eTalpov ei&ev ^\<biK\ea avyuripdv eyovTa Trjv
i \ / \ / < / /
Kai KaTeppcoyoTa ra aTepva i/JiaTiov Te
acn (>av\ov ev 8eivq> xei/AWVi' Tt9 apa
TOVTOV 6t9 TavTrjv TTepteTpe^e Trjv (TVJJL-
v<^ 779 avTos /Jiev e\eeiv6s, eKeeivoTepoi, Be
ol 7raT6y069 avTov, OpetyavTes <rvv eVtyu-eXeta Kal
TraiBevaavTes a>9 eveBeveTo cnrovBaiws, 6 Be OVTCO B
/ > > i > s-v
vvv 7repiep%Tai, TravTa a<p6i9, ovoev TWV Trpocrai-
TOVVTOJV KpeiTTWv; eKeuvov fjiev ovv eyw OVK olB'
07ra)9 rore KaTipa)vevo~d/jL7]v ev fjievTOi ye IcrOi
TavTa Kal l vTrep TWV d\r)dws KVVWV TOU9 TroXXot'9
Biavoov/jievovs. Kal ov TOVTO Betvov eaTiv, aXX'
opas OTL Kal irXovTov dyairav TreiOovai Kal Treviav
uia-eiv Kal Trjv yacnepa OepaTreveiv Kal TOV
<rc6yuaT09 eveKa TrdvTa viro^eveiv TTOVOV Kal
TTtaiveiv TOV TTJS ^^779 Bea-fjiov Kal TpaTre^av
TrapaTideo-Qat 7ro\VTe\rj Kal fi'rjBeTroTe vvKTCop C
Ka&evBeiv /JLOVOV, d\\a TO, ToiavTa iravra Bpdv ev
TCO (7/coTft) \avOdvovTa; TOVTO OVK ecrrt TOV Tap-
Tapov %eipov; ov fte\Tiov eaTiv VTTO Trjv XdpvftBtv
Kal TOV KWKVTOV Kal /Jivpias opyvids KaTci 7779
Bvvai, 77 Trecrelv et9 TOIOVTOV (Biov alBoiois Kal
Bov\evovTa, Kal ovBe TOVTOIS a7rXa)9
TOL Orjpia, Trpdy/jbaTa Be e%ei,v, a>9 av Kal
1 raCra Kal Hertlein suggests, Kal raCra MSS.
5
TO THE UNEDUCATED CYNICS
slander and then another against all the philosophers
in turn ? The genuine disciples of Pythagoras and
Plato juad-jjristptle are called sorcerers and sophists
and conceited and quacks. If here and there among
the Cynics one is really virtuous he is regarded with
pity. For instance I remember that once my tutor
said to me when he saw my fellow-pupil Iphicles with
his hair unkempt and his clothes in tatters on his
chest and wearing a wretched cloak in severe winter
weather : " 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 could ! And now he goes about in this condition,,
neglecting everything and no better than a beggar ! "
At the time I answered him with some pleasantry
or other. But I assure you that the multitude hold
these views about genuine Cynics also. And that
is not so dreadful, but do you see that they
persuade them to love wealth, to hate poverty,
to minister to the belly, to endure any toil for the
body's sake, to fatten that prison of the soul, to
keep up an expensive table, never to sleep alone
at night, 1 provided only that they do all this in
the dark and are not found out ? Is not this worse
than Tartarus ? Is it not better to sink beneath
Charybdis and Cocytus or ten thousand fathoms
deep in the earth 2 than to fall into a life like
this, enslaved to lust and appetite, and not even
to these simply and openly, like the beasts, but
to take pains so that when we act thus we may
1 Cf. Plato, Epistles 326 B.
2 An echo of Xenophon, Anabasis 7. 1. 29.
5I
THE ORATIONS OF JULIAN, VI
\d6oifjLev V7TO TO)
Ka'lTOl TTOCTft) KpeiTTOV CL7T '%ea '6 ] dl TTaVTCi'TTaGiV D
O.VTMV; el Be /j,rj pdBwv, ol Aioyevov? VOJJLOI teal
Kpar^ro? vTrep TOVTWV OVK aTtyitacrTeor epwra
\veu XtyLto?, av Se rovTO) ^prfO-daL JJLT]
OVK olaOa, OTL ravra eirpa^av eicelvoi TO)
6$bv eureXeta?; ov jap e/c rwv
frrjcrlv 6 A.io<yevr)$, ol rvpavvoi, aXX' e/c 199
SeiTTVOvvrcov TToX^TeXw?. KOI o Kparr)? fjievroi
vfivov et? rrjv EureXetazr
Xai/06, 6ea BeaTrotva, (T0(f)wv dv&pwv dyaTrrj/jia,
EiVreXir), K\ii>rjs eyyove ^wfypoo~vvr)<$.
or) /JLTJ Kara TOV Qlvofiaov 6 KVWV dvaiofa
dvaia"XvvTOs /jirjoe vTrepOTrr^ Trdvrwv opov
delwv re KOI dvdpwirlvwv, dXXd 6v~\,a{3r)<? ^ev TO,
TO delov, wcnrep Aioyevvjs' eTreiaOt) yovv B
TO) livOia), /cal ov /jLT/ne\r)(7i> avrw Treia-
el Be, OTL jjir] Trpocrrjei, jjUjSe eOepajreve roi*?
veto? fjirjBe TO, dyaX/jLCLTa fj,r)Se TOV$ ftw/jiovs, oierai
rt? a^eor^ro? elvcLi cry/Ae'iov, OVK op6w<$ vo^i^ei'
r)V yap ovSev avrw rwv TOIOVTWV, ov Xiftavwros, ov
o-TrovSij, OVK dpyvpiov, Wev avra Trpiairo. el Be
evbei Trepl dewv opOws, rjpicei TOVTO /JLOVOV avrfj yap
eOepdireve' 2 rfj tyvxfj, BiBovs olpai rd
r&v eavrov, TO KaOoaLwaat, T^V eavrov
Bid TWV evvoiMV. direpvOpLaTW Be pi]- C
7r6/jievo<> ru> \6y(p
KaTao~Trjo~dTCt) TO
1 Svvy Hertlein suggests, cf. Diogenes Laertius 6. 5. 2 ;
Suj/ao-at'MSS.
2 (depdireve Hertlein suggests, (depdirfvcre MSS.
52
TO THE UNEDUCATED CYNICS
be hidden under cover of darkness ? And yet
how much better is it to refrain altogether from all
this ! And if that be difficult the rules of Diogenes
and Crates on these matters are not to be despised :
" Fasting quenches desire, and if you cannot
fast, hang yourself." l Do you not know that those
great men lived as they did in order to introduce
among men the way of plain living? " For/' says
Diogenes, " it is not among men who live on bread
that you will find tyrants, but among those who eat
costly dinners." Moreover Crates wrote a hymn
to Plain Living : " Hail, goddess and Queen, darling h
of wise men, Plain Living, child of glorious Tern- vj
perance." 2 Then let not the Cynic be like Oenomaus I
shameless or impudent, or a scorner of everything
human and divine, but reverent towards sacred things,
like Diogenes. For he obeyed the Pythian oracle nor
did he repent of his obedience. But if anyone
supposes that because he did not visit the temples
or worship statues or altars this is a sign of .impiety,
he does not think rightly. For Diogenes possessed
nothing that is usually offered, incense or libations
or money to buy them with. But if he held right
opinions about the gods, that in itself was enough.
For he worshipped them with his whole soul, thus
offering them as I think the most precious of his
possessions, the dedication of his soul through his
thoughts. Let not the Cynic be shameless, but led by
reason let him first make subservient to himself the
emotional part of his soul so that he may entirely do
1 Diogenes Laertius 6. 86 ; Palatine Anthology 9. 497 ;
Julian paraphrases the verses of Crates, of. Crates fr. 14,
Diels. 2 Palatine Anthology 10. 104.
53
THE ORATIONS OF JULIAN, VI
7-7)9 tyvxfjs fJibpiov, ware Travrdfraa-iv efeXeti*
avrb /cal fjirj^e OTI /cparel rwv rjSovwv elbevai.
et9 rovro jap apeivov e\9elv, e/9 TO xai, el
77.9 ra roiavra, 0X0)9 a^vorfaat' TOVTO Be
OUK aXXo)? r) Bia royv ^vfxvacnw
r (va Se /JLIJ rt? V7ro\d/3r) yae ravra aXXw? \e r yei,i' )
K ra)i> Traiyviwv Kparrj-ros 0X170- aoi Trapaypdtyw D
fcal Ztrjvbs 'OXuyu.TrtoL' dy\aa reKva,
Movtrat IlteptSe?, K\vre /JLOL ev^o/jievM'
ael cru^e%ft)9 Sore yacrrepi, r^re fJioi alel
\irbv edr]Ke ftiov.
i) <y\v/cepbv
K\vrd, KavOdpov
os T* a^ei/o? ^prj/Jiara /^atoyae^o?, 200
'AXXa SiKaioavvrjs ^re^ew real TT\OVTOV dyei-
Twv Se Tfft)^ 'Eijirv /cal Moucra? /Xa
Ou bcnrdvat, 1 ? rpv^epal^, aXX' dperais 6criai$.
el xprf croi Trepl TOVTWV ypd(f)iv, e%(0 TrXetom TOU B
wv Se TO) Xat^ow^et IlXoL'Ta^ft) roy
Ti jBLov ovbev etc Trapepyou
Serfcrei rbv avSpa.
*AXX' eiravlw [Jiev GTT eicelvo 7rd\iv, on %pr) TOV
tcwi^eiv avry Trporepov eTriri/jidv C
1 oAySor Wright, cf. 213s, O/TOJ/ MSS., Hertlein.
3 a7ej>etf Cobet, ayivetv Hertlein, MSS.
54
TO THE UNEDUCATED CYNICS
away with it and not even be aware that he is superior
to pleasures. For it is nobler to attain to this, I
mean to complete ignorance whether one has any
such emotions. And this comes to us only through
training. And that none may think I say this at
random I will add for your benefit a few lines from
the lighter verse of Crates : l " Glorious children of
Memory and Olympian Zeus, ye Muses of Pieria,
hearken to my prayer! Give me without ceasing
victuals for my belly which has always made my life
frugal and free from slavery. ... To my friends
make me useful rather than agreeable. As for
money I desire not to amass conspicuous wealth,
seeking after the wealth of the beetle or the sub-
stance of the ant ; nay, I desire to possess justice
and to collect riches that are easily carried, easily
acquired, of great avail for virtue. If I may but win
these I will propitiate Hermes and the holy Muses
not with costly dainties but with pious virtues." If
it be of any use to write for you about such things I
could recite still more maxims by this same Crates.
But if you will read Plutarch of Chaeronea, who
wrote his Life, there will be no need for you to learn
his character superficially from me.
But let me go back to what I said before, that he
who is entering on the career of a Cynic ought first
1 I.e. parodies such as the verses here quoted which parody
Solon's prayer fr. 12, Bergk ; cf. 2.13 B.
55
THE ORATIONS OF JULIAN, VI
KOI %\e<Y%eiv KOI fir) KO\a,Keveiv, d\\a
e^erd^eiv o, TL /jLaXta-ra avTov aicpipws, el rfj
7ro\VT\eia TWV GITIU>V ^aupei, el crrpco/z.^? Setrat
el ripr)? rj 80^779 earlv rjTTCov, el TOVTO
TO TrepL^XeirecrOai Kal, el KOI Kevov e'ir],
oyLtw? vofJLi^ei. /jirjSe et? crvfjurepK^opav
v Ka0v(f)ei,(T0a), 1 yevecrOa) Be rpv^fjs fjurjbe D
a/cpw, <j)a(ri, rw SarcrvXa), ea)? av avrrjv Tra^reXw?
Trarrja-r). rare tfSr) Kal rwv TOIOVTWV, av Trpoa-
TT/TTTT;, Oiyeiv ovbev Kw\vet. ejrel Kal
ravpcov CLKOVCO TOV? daOevea-repovs
TT)? dye\tj<; Kal Ka6* eavroix; vefjbOjjLevovs dyeipeiv
rrjv LO-'XVV ev pepec Kal Kar O\LJOV, eltf OUTO>?
eTTievai, Kal 7rpOKa\ela6ai Kal TJ}? dyeXvjs d^ia-
T049 TTpOKare^ovo-Lv, co? fjid\\ov dgiw-
Trpoi&TaaOai. ocrrt? ovv Kvvi^eiv ede\ei,
TOV Tptftwva /jiijre Trjv irrjpav /jbijre rrjv /3aK- 201
Kal TTJV KO^V dyairdra) povov, 'iv w<T7rep
ftaSify Kovpeiwv Kal SiSaa-KaXeicov evSeei
Kal dypd/jL/jLaros, d\\d TOV \6yov OVTI
TOV dKr)TTTpov Kal Tr)v evaTaaiv dvTL T
TI}? KVVIKYJS vTToXa/A/BaveTCt) (f)L\,0(TO(f)ias
Trapprja-ia Be %pr)(rTov avTy
7re<j)VKev afyos eTTiBei^ajjievq), wcnrep
Kal Aioyevijs, 01 Traaav pev
Kal eiTe TraiBidv eiTe irapoiviav %/o^ fydvai B
1 Ka6v<pel(r0<a Hertlein suggests, Ka.9tia()<a MSS.
56
TO THE UNEDUCATED CYNICS
to censure severely and cross-examine himself, and
without any self-flattery ask himself the following
questions in precise terms : whether he enjoys
expensive food ; whether he cannot do without a
soft bed ; whether he is the slave of rewards and the
opinion of men ; whether it is his ambition to attract
public notice and even though that be an empty
honour l he still thinks it worth while. Nevertheless
he must not let himself drift with the current of the
mob or touch vulgar pleasure even with the tip of
his finger, as the saying is, until he has succeeded
in trampling on it; then and not before he may
permit himself to dip into that sort of thing if it
come his way. 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
degrees, until they rejoin the herd in good condition,
and then they challenge its leaders to contend with
them, in confidence that they are more fit to take the
lead. 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 hair, as
though he were like a man walking imshaved and
illiterate in a village that lacked barbers' shops and
schools, 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 philosophy. And
freedom of speech he must not employ until he have
first proved how much he is worth, as I believe was
the case with Crates and Diogenes. For they were
so far from bearing with a bad grace any threat of
1 An echo of Euripides, Phoenissae 551, Trepifi\eirf(r6ai
Tl/J-lOV, Kfv'bv fAfV OVV,
57
THE ORATIONS OF JULIAN, VI
TOCTOVTOV a7rea")(pv TOV vaKOws eveytcev,
jiev VTTO TWV KaTaTTOVTiorTwv 6
6 K^oar^? Be eBrj/Jioaieve rrjv ovcrtav, elra
TO awfJLa /3Xa/3el? eaKwirrev eavrbv et? rrjv
'XwKoTTJTa TOV <7K\OV<> KOi TO KVpTOV TWV WfJiWV,
eTropeveTO Se eVl ra? TWV (f>i\a)v ecrrta? a/cX?/ro?
tcai l KeK\,r,evos, 8iaX\,d(r(Tcov rou?
Be ov fjiTa Tn/cpias, d\\a yw,era ^aptro?, 01)^ iW C
Be e0e\a)v avTOVs re CKCLVOVS Kal TOVS di
Kal ov TOVTO r)v TO 7rporjyov/j,evov avTols
aXX', oirep e^ijv, ea~K07rovv OTTW? avTol /juev
evBai/AOVrjaovo'iv,' 2 ' e/LteXe Be avTols T&V a\\wv TOCT-
OVTOV oaov ^vvieaav ol^ai (frvGei KQIVWVIKQV Kal
7TO\iTlKOV %WOV TOV avdpWTTOV elvai, Kal TOL/9 (TV/JL-
u>(f)e\r}crav ov rot? TrapaBeiyfjuacn
>, aXXa Kal rot? Xo<yo$. ocrrt? ovv av eOe\r) D
elvai Kal (nrovBaios dvrjp, avTov
{iev TT}? tyvxfis ciiravTa eK Trdarjs TO,
1, opd& Be eTTiTpeyas TO, Ka& eavTov \6yy
Kal vw Kv(3epvda-0w. K(f)d\aiov yap rjv, 0)9 eyw
oljjLai, TOVTO Trjs kioyevovs <^Xocro0ta9.
Et Be eTaipa Trore Trpoar^XOev 6 dvrjp-
Kal TOVTO TV%OV aira% r) ovBe a7rag
OTav rj/Mv Ta aXXa KaTa TOV Aioyevrj yevrjTai 20!
1 Before KCKA^eVos Cobet adds Kal ; cf. Oration 8. 250 c.
2 evSaifj.ovf]ffovffiv Hertlejn suggests, fvSat/j.ov-fiffoixri.v MSS.
TO THE UNEDUCATED CYNICS
fortune, whether one call such threats caprice or
wanton insult, that once when he had been captured
by pirates Diogenes joked with them ; as for Crates
he gave his property to the state, and being
physically deformed he made fun of his own lame
leg and hunched shoulders. But when his friends
gave an entertainment he used to go, whether
invited or not, 1 and would reconcile his nearest
friends if he learned that they had quarrelled.
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 reform, but
as though he wished to be of use both to them
and to the bystanders.
Yet this was not the chief end and aim of those
Cynics, but as 1 said their main concern was how
they might themselves attain to happiness and, as I
think, they occupied themselves with other men only
iri so far as they comprehended that man is by nature
a social and political animal ; and so they aided their
fellow-citizens, not only by practising but by
preaching as well. Then let him who wishes to be
a Cynic, earnest and sincere, first take himself in
hand like Diogenes and Crates, and expel from his
own soul and from every part of it all passions and
desires, and entrust all his affairs to reason and
intelligence and steer his course by them. For this
in my opinion was the sum and substance of the
philosophy of Diogenes.
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 is, like Diogenes, a man of solid
1 Thucydides 1. 118.
59
THE ORATIONS OF JULIAN, VI
dv avTO) l (fravf) Kal TOLOVTOV TL
fyavepws ev o(jf>#aX//,ot9 rravTrnv, ov /jLe/A^o-
ovSe aiTiaa-o/jbeOa. irporepov /JLCVTOI Trjv
f)/jLiv eTTibei^dfAevos ev^dOeiav Kal rrjv
Kal rr)V ev rot? aXXoi? aTracriv e\ev-
Oepiav, avrdp/ceiav, SiKaioa-vvrjv,
e d\6yw<; Troielv eVel Kal ravra TT}? B
crrl fyiKoGofyias oiKeia' Trareira) rv(f>ov,
rwv rd pev dvajKaia r^9
epya Kpwjnovrwv ev <JKOTW' (firj/jul 8e TWV
ray/jidTcov ra? eKKpiaew ev fjuecrais Se rat?
Kal rat? ir6\ea-iv eTnrijSevovTwv rd fiiaiorara Kal
fjjjuwv oiKeta rfj (frvcrei, ^prjfidrcov
TOIOVTWV avp$>eTtt>$>wv Trpayfjidrajv. eVel Kal
eire aTreTrapbev e'lre dTreirdT^aev eire C
TL TOLOVTOV eTrpa^ev, wairep ovv \e r yova'Lv,
ev dyopa, rov eKelvwv irarayv rv(j)ov eTroiei,
K(ov avTovs, on TToXXw (/)av\6repa Kal
repa rovroov e7riTr)Sevov(ri. rd pev <ydp ecrnv rj
Trdai Kara $v<riv, rd 8e &>? eVo? el'jrelv ovSevi,
Trdvra Be etc Biaa'rpo^rjtf eTTiTrjSeverai.
'AXX' ol vvv TOV Aioyevovs ^rjXwral TO pacrTOV
Kal Kov(f)6rarov \6/jLevoi TO KpeiTTov OVK elSov
av TC eKeivwv elvai cre/jLVOTepos eOe\wv d7T7r\avtj-
1 aury Cohet, OUT a> Hertlein, MSS.
2 Spav, Petavius, <pdvai Hertlein, MSS.
60
TO THE UNEDUCATED CYNICS
worth; and then if he see fit to do that sort of thing
openly and in the sight of all men, we shall not
reproach him with it or accuse him. First however
we must see him display the ability to learn and the
quick wit of Diogenes,, and in all other relations he
must show the same independence., self-sufficiency,
justice, moderation, piety, gratitude, and the same
extreme carefulness not to act at random or without
a purpose or irrationally. For these too are cha-
racteristic of the philosophy of Diogenes. Then let
him trample on vaingloriousness, 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 market-place and of our cities carry on
practices that are most brutal and by no means akin
to our nature, for instance robbery of money, false
accusations, unjust indictments, and the pursuit of
other rascally business of the same sort. On the
other hand when Diogenes made unseemly noises or
obeyed the call of nature or did anything else of
that sort in the market-place, as they say he did, he
did so because he was trying to trample on the
conceit of the men I have just mentioned, and to
teach them that their practices were far more sordid
and insupportable than his own. For what he did
was in accordance with the nature of all of us, but
theirs accorded with no man's real nature, one may
say, but were all due to moral depravity.
In our own day, however, the imitators of
Diogenes have chosen only what is easiest and least
burdensome and have failed to see his nobler side.
And as for you, in your desire to be more dignified
61
THE ORATIONS OF JULIAN, VI
#779 TOGOVTOV T?}9 Aioyevovs Trpoaipecrews, Mare
avrov e\eeii>bv evo/jiicras. el Be rovrois yu,ei> r)rclo~-
T6t9 vrcep dv&pbs \eyo/jievoL<f, bv ol 7rdvre<; f 'Ei\\7jve<i
Tore edav/jLaaav /JLCTCL ^w/cpdrvj /cal TLvdayopav
eirl H.\drwvo$ KOI 'A/otcTTOTeXou?, ov yeyovev
d/cpoarr)? 6 rov a-co^povea-rdrov /cal
KaQrjye/Jiwv, ov? ovte et/co? YJV
Trepl az^Spo? OUTCO <pav\ov, OTTOIOV &v
$, w (3e\TL(TT, lVa>? dv TI Tr\eov 203
irepl avrov teal iroppwrepw
T/}? e'yLtTretpta? rdv&pos. riva yap OVK e!~6
TWV 'EXX^ft)^ r) At07evou9 /caprepia,
OUK efa> /xe^aXo-v/rL'^ta? ovaa, /cal (f>i\07rovla;
e/cdOevSev dvr^p 7rl cmftdSos ev rq> iriOw /3e\Tt,ov
rf yu,e7a? ftaaikeys VTTO rot? eTTL^pvaoL^ opotyoi? ev
rf) /jidXdaKrj /c\ivrj, ijaQie rrjv jjia^av rjSiov rj <TV vvv
ra? %i/ce\i/ca<; eV^tet? rpaTre^a?, e\overo ^v^pw l B
TO awfjia 7rpo9 depa ^ypaivwv dvrl T&V oOoviwv,
ol? a-v dTTOfjidrrr}, (f>i\O(TO(})a)Tare. Trdvv aoi
TrpoarjKei Kw^wbelv e/celvov, on /careipyda-ci) rov
He/of yv, a>9 o e^o-TO/cXr}?, rj rov kapelov, 009 o
Ma/ceBwv 'AXefa^S/309. el ajM/cpa r9 6tft\ovs
efjt,e\eras waTrep rj/jiels ol TroXm/eol ical
civ,
rrjv
aXX' OVK eo-ri aoi rovrwv ovoev, a>9 e/jiol Bo/cet,
1 tyvxpy Naber, deppf Hertlein, MSS.
62
TO THE UNEDUCATED CYNICS
than those early Cynics you have strayed so far from
Diogenes' plan of life that you thought him an object
of pity. 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 Pythagoras, a man whose pupil was the
teacher of the most modest and most wise Zeno, and
it is not likely that they were all deceived about a man
as contemptible as you make him out to be in your
travesty , well, in that case, my dear sir, perhaps you
might have studied his character more carefully and
you would have progressed further in your knowledge
of the man. Was there, I ask, a single Greek who
was not amazed by the endurance of Diogenes
and by his perseverance, which had in it a truly
royal greatness of soul ? 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 roof ; he
used to eat his crust 1 with a better appetite than
you now eat your Sicilian courses 2 ; 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 down, my most philosophic friend ! It
becomes you well to ridicule him because, 1 suppose,
like Themistocles you conquered Xerxes, or Darius
like Alexander of Macedon. But if you had the
least habit of reading books as I do, though I am a
statesman and engrossed in public affairs, you would
know how much Alexander is said to have admired
Diogenes' greatness of soul. But you care little, I
suppose, for any of these things. How should you
1 Of. Dio Chrysostom, Oration 6. 12, Arnim.
2 A proverb ; Sicily was famous for good cooking ; cf .
Plato, jKepti&ftc 404 D ; Horace, Odts 1. 1. 18, " Siculae dapes."
63
THE ORATIONS OF JULIAN, VI
7rb6ev; TroXXoO <ye /cal Set' <yvvai/cwv
v/jLafcas <$>i\oi'Lic6yv l /3iov.
Et fj,ev ovv o Xo7O? Ti 7r\eov eTToirjaev, OVK C/JLOV
fjia\\ov TI (rov ea-Ti /cepBov el Se ov&ev Trepatvofjiev
etc TOV 7rapa%pfjfAa 7Tpl TWV TOIOVTWV a7rvevcrrl
TO 8rj \ey6fjievov a-vveipavres' ecrrt <yap Trdpepyov
fjfjLepaiv Svoiv, o>? Iffaaiv at Movcrcu, [laXkov Be
/cal (TV 2 auro9* Trapa/jLeverco fj,ev croi
irpbadev eyvco/ceis, fjfuv B ov //-era/LteX?^(7et
et? TOV avSpa ev
1 fyiXoveiKwv Hertlein suggests, (piXuv veKpkv, MSS.
2 (TV Reiske adds, TrapajweveTw /xev aoi Reiske conjectures,
lacuna Hertlein, MSS.
64
TO THE UNEDUCATED CYNICS
care ? Far from it ! 1 You admire and emulate the
life of wretched women.
However, if my discourse has improved you at all
you will have gained more than I. But even if I
accomplish nothing at the moment by writing on
such a great subject thus hastily, and, as the saying is,
without taking breath 2 for I gave to it only the
leisure of two days, as the Muses or rather you your-
self will bear me witness then do you abide by
your former opinions, but I at any rate shall never
regret having spoken of that great man with due
reverence.
1 Demosthenes, De Corona 47.
2 Demosthenes, De Corona, 308, cf. Vol. 1. Oration 5. 178 D.
65
VOL. II. F
ORATION VII
INTRODUCTION TO ORATION VII
THE Seventh Oration is directed against the
Cynic Heracleios, who had ventured to recite before
an audience when Julian was present a myth
or allegory in which the gods were irreverently
handled. Julian raises the question whether fables
and myths are suitable for a Cynic discourse. 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 theology :
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 assistance.
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 species, giving
examples of each. " To wish to teach the whole
truth about the gods to all produces contempt
in the foolish, because they cannot understand,
and lack of zeal in the good ; whereas to conceal
the truth by myths prevents the contempt of the
foolish and compels the good to practise philosophy." 1
This is precisely the opinion of Julian as expressed
1 Murray's translation of Sallust in Four Stages of Greek
Religion, New York, 1912 r
69
INTRODUCTION TO ORATION VII
in the Fifth, Sixth and Seventh Orations. Though
both Julian and Sallust explain the myths away they
are never rationalistic, and never offer the least excuse
for scepticism. Julian's explanation of the Semele
myth, 1 which makes Semele an inspired prophetess
and not the mother of Dionysus, tends to the
greater glory of the god. The conclusion is that
Heracleios should not have used myth at all, but
in any case he used the wrong sort and wrote
in the wrong spirit. He should have used such
a myth as that composed by Prodicus the sophist
on the Choice of Heracles at the Crossroads, an
allegory which is more than once cited by Julian
and was a favourite illustration in later Greek
literature. 2
To show Heraclius what he might have written
with propriety Julian adds a parable of his own
modelled on that of Prodicus. In this he himself
plays the part of a second Heracles, and takes
the opportunity to vilify Constantius and point out
his own mission of reformer and restorer of order
and religion to the Empire. Throughout the parable
there are striking resemblances with the First
Oration of Dio Chrysostom, and Asmus 3 has made
a detailed comparison of the two writers to prove
that Julian wrote with Dio before him. In many
of these parallels both Julian and Dio can be traced
to a common classical source, usually Plato, but there
is no doubt that Julian was thoroughly familiar
1 Oration 7, 219. , 2 Cf. Vol. I, Oration 2. 56 i>.
3 Asmus, Julian nnd Dion Chrysostomus, 1895 ; cf.
Praechter, Archiv fur Gexchichte. der Philosophie 5. Dion
Ghrysostomus ah Quelle Julians. Julian only once mentions
Dio by name, Oration 7^212 c.
70
INTRODUCTION TO ORATION VII
with the work of Dio and often used the same
illustrations. Themistius 1 however uses the Prodicus
myth in much the same words as Dio, and it is
imitated also by Maximus of Tyre. 2
In conclusion Julian praises the earlier Cynics
and criticises the later, in much the same words as
he had used in the Sixth Oration.
1 Themistius, 280 A.
2 Maximus of Tyre, Dissertation 20.
IOTAIANOT ATTOKPATOPO2 IIPO2 204
HPAKAEION KTNIKON
IIEPI TOT nn2 KTNISTEON KAI El IIFERE! TO KTNI
MT00T2 nAATTEIN
T H TroXXa yiverai ev /jLa/cpm %p6vq)' rovro ere
rr;? KCD/JLq)8ias dtcrj/coori, fJLOi irpwr^v 7rf)\6ev K/3oij-
(rcu, oTrrjviica 7rapaK\^0VT6<? r]KpowfJL0a
OVTL ropbv ovbe yevvaiov V\O,KTOVVTOS, aXX'
at TirQai pvOovs aSovros teal ov& TOVTOVS
Trapa^pijfjia fjbev ovv 7rfj\0e fjioi
StaXvcrat rov crv\Xoyov evrel 8e B
wcnrep ev Oedrpw Kfo^wSov/jLevcov'HpaKXeov^
/cal Aiovvcrov irapa ra)v KWJ^W^MV atcoveiv, ov rov
) aXXa TWV <TWi\.ey [Aevwv Xapiv vTre-
, /j,d\\ov B, el -)(prj TI KOI veavitcwrepov
etTrelv, r)^wv avrwv eve/co, /cal rov /JLT) $OKiv VTTO
yw/aXXo^ rj Siavoias evaeftovs /cal C
wcnrep at TreXetciSe?, VTTO rwv prj-
a-oftrjOel? ava,rrrr}vcu. epevov Be etceivo
TT/JO? epavrbv eljrwv
Ter\a0i Srj, KpaSirj, /cal /cvvrepov aXXo rror
dvacr^ov real KVVOS \rjpovvro$ 6\iyov rjfj,^
72
TO THE CYNIC HERACLEIOS
HOW A CYNIC OUGHT TO BEHAVE, AND WHETHER
IT IS PROPER FOR HIM TO COMPOSE MYTHS
"TitULY with the lapse of time many things come
to pass ! " l This verse I have heard in a comedy
and the other day I was tempted to proclaim it
aloud, when by invitation we attended the lecture of
a Cynic whose barking was neither distinct nor
noble ; but he was crooning myths as nurses do, and
even these he did not compose in any profitable
fashion. For a moment my impulse was to rise and
break up the meeting. But though I had to listen
as one does when Heracles and Dionysus are being
caricatured in the theatre by comic poets, 2 I bore it
to the end, not for the speaker's sake but for the
sake of the audience, or rather, if I may presume
to say so, it was still more for my own sake, 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 dove. So I stayed and repeated to
myself the famous line " Bear it my heart : yea
thou didst of yore endure things yet more shame-
ful." 3 Endure for the brief fraction of a day even
l Eupolis fr. 4. 2 Cf. Misopogon 366 c. 3 Odyssey 20. 18.
73
THE ORATIONS OF JULIAN, VII
, ov TTpwrov aKoveis rwv Oewv
/JLVO)V, OV% OVrCt) TCi KOLVO, 7TpdrrO/jiV
ovra) rwv loiwv eveKa o-axfrpovov/uLev, ov
ovSe evTW^els ecrftev, wcrre ro.9 aicoas 205
e%eiv rj TO TeKevralov ryovv TCL ofL^ara
rot? TravToScnrois rovrovl rov
acre/3?7/m<7i>. eTrel Be wcnrep
TOIOVTWV /ca/cwv av67r\fja-ev OVK
evaywv o KVWV pijjjidTcov rov apiaTOV TWV Oewv
ovo/Jidcras, &>? fir^rrore a><p\e ^r etceLvos elirelv
fjLTjTe r)/JLi<? aKovcrai, Bevpo 7ripaOw/jiev avrbv
e<^>' V/AMV SiBd^ai, Trpwrov /JLCV OTL TO> Kvvl \6yovs
/j,d\\ov -rj /jivOovs Trpoo-rjicei ypdffreiv, elra
Kal TIVCLS %prj Troieio-Oai ra-9 Siacr/cevas TWV fjiv
el TL dpa Kal <j)t,\ocro(f)ia TrpocrSeiTai TT}? /J,v6o-
ejrl iraai 8e virep TT}? TT/JO? roi/? 6eov<$
oXi<ya Sia\e};ofjLai,' rovro yap /JLOI /cal
rfjs et? uyLta? Trapo&ov <yeyovev airtov /cauTrep OVK
OVTI crvyypatyiKO) KOI TO ev rw 7T\r}0ei \ejeiv
wcnreo a\\o ri rwv eTra^ayv Kal crofyiaTUCwv
TOV e/jLTTpoaOev ftpovov TrapaLTijaa/jLevw. ^LiKpd 8e
virep rov fjivOov KaOdirep rivd yevea\oyiai> tVa)?
OVK dvdpiJLOo~TOV eyu-oi Te fydvai v/juv re aKovaai.
T^i/ /jiev ovv dp%r)v OTToOev TjvpeO'rj Kal ocrris o
TT/owTO? e'jri'xeipricras TO 1^61)809 mQavw'S avv-
Oelvai 7T/3O9 a)(f)e\iav r) '^rv^ajfioyiav ra)i>
/jievcav, ov fj,d\\ov evpoi T49 dv rj
rov Trpwrov Trrapovra r) ^pe/ju^dfjievov dvatyjre.lv.
el 8e, &o~7rep LTTTTCL^ ev
TO THE CYNIC HERACLEIOS
a babbling Cynic ! It is not the first time that thou
hast had to hear the gods blasphemed ! Our state
is not so well governed, our private life is not so
virtuous, 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 race. And now as though we
had not enough of such vileness this Cynic fills our
ears with his blasphemies,, and has uttered the name
of the highest of the gods in such wise as would he
had never spoken nor I heard ! But since he has
done this, come, let me in your presence try to teach
him this lesson ; first that it is more becoming for a
Cynic to write discourses than myths ; secondly,
what sort of adaptations of the myths he ought
to make, if indeed philosophy really needs mytho-
logy at all ; and finally 1 shall have a few words to
say about reverence for the gods. For it is with this
aim that I appear before you, I who have no talent
for writing and who have hitherto avoided addressing
the general public, as I have avoided all else that is
tedious and sophistical. 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 writing.
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 hearers, than if one were to try
to find out who was the first man that sneezed or the
first horse that neighed. But as cavalry arose in
Thrace and Thessaly l and archers and the lighter
1 'lTTT6?s eV OeTTaAfa Kal Qpaxy WAS a well-known proverb ;
cf. Oration 2. 63 c, D.
75
THE ORATIONS OF JULIAN, VII
ro^orai Be /ecu ra /cov^orepa TWV OTT\WV ev 'Iv&ia
KOI KpiJTy Kal Kapia dve<j)dvr), 1 rfj (frvaei T%
X/oa9 aKO\ovOovvTwv ol^ai TWV errLTrjBev/jidTwv,
OVTW Tt9 vTToXa/jiftdvei KOI eirl TWV d\\wv Trpay-
fJbaTwv, ev ol<f efcacrra ri/jLarai, fj,d\icrra Trapa
TOVTCOV avra teal irpwrov n^vpyjadai' TWV dyeXaicov
eoiKev dvOpwirwv elvai TO ^e e^ dp^r)? 6 /JLV&OS 206
evprjfj,a, Kol Sia/j,vei e% erceivov yLte^pt /cat vvv Trap 1
TToXirevo/jievov TO Trpdy/jia wcnrep d\\o n
d/cpoa/jbdrajv, av\o<j KOI KiOdpa,
ev/ca KOI ^jrv^aycdjia^. Mcnrep yap ol 2
'iTrTaadai KOI veiv ol z fyOves ai re e\a<$>oi Oelv
CTreiSr) TretfrvKacTiv ovSev rov BtSa^Orjvai, Trpocr-
Seovrai, KOLV S^a-rj T9 KCLV KaOeip^r), Treipdrai
OyLtQ)? XprjOiOai TOUT069 TOt? /JLOplOlS, 7T/JO? a (TVV-
oiSev auTOi? TrefyvKovi, ravrl rd (aa, ovrws ol^ai
KOI TO TMV dvOptoTTWV J6VO<f OVK dXXo Tl TT)V B
KOL 7ri(rTr)fj,r]v wairep eyrcaO-
o Srj Kal \eyovaiv ol crocfrol Svva/uiiv,
eVl TO fjLavOdveiv Te 4 /cat tyreiv KCLI iro\vjr pay JJLOV-
eiv, ft)? TTyoo? oiKeiorarov eavrq) TWV epywv,
Tpe7TTCU' Kal OTft) /JLV V/JL6Vr)<> #6O? Ta^6ft>9 \VCT6
rd Sea" fid /cat rrjv SVVCL/JLIV et9 evepyetav tfyaye,
Tovrw Trdpecrnv evOvs 7ri<TTr)/jir), Tot
Be TL, KaOdjrep ol/Jiai 'I^iwv vecfreXr] Tivl 5 dvTi
Oeov \eyerai rrapavaTravaacrdai, TOVTOIS dvr
yap
1 After Kapia Reiske suggests
2 oi Cobet adds. 3 ol Cobet adds.
4 re Hertlein suggests, n MSS.
5 'l|iW i><f>e\Tj rivl Cobet, lacuna Hertlein, MSS.
6 TOVTOIS avr' a\-r]6ovs ^/evS^s Cobet, laouna, Hertlein, MSS.,
VTfrrjKf Wright, TerrjKf Hertlein, MSS.
76
TO THE CYNIC HERACLEIOS
sort of weapons in India, Crete and Caria since the
customs of the people were I suppose adapted to the
nature of the country, just so we may assume about
other things as well, that where anything is highly
prized by a nation it was first discovered by that
nation rather than by any other. On this assump-
tion then it seems likely that myth was originally
the invention of men given to pastoral pursuits,
and from that day to this the making of myths is
still peculiarly cultivated by them, just as they first
invented instruments of music, the flute and the lyre,
for their pleasure and entertainment. For just as it
is the nature of birds to fly and of fish to swim and
of stags to run, and hence they need not be taught
to do so ; 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 adapted ; even so 1 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 learning, research and
study, as of all tasks most congenial to it. And when
a kindly god without delay looses a man's fetters
and brings that potentiality into activity, then on
the instant knowledge is his : whereas in those who
are still imprisoned false opinion instead of true is
implanted, just as, I think, Ixion is said to have
embraced a sort of cloud instead of the goddess. 1
And hence they produce wind-eggs 2 and monstrous
1 i.e.. Hera; cf. Pindar, Pythian 2. 20 foil.; Dio Chrysostom
4. 130, Arnim.
2 Cf. Plato, Theaetetus 151 E.
77
THE ORATIONS OF JULIAN, Vll
evTevdev avTols 1 ra vTrrjve/jLta /ecu TpaTct)$r) Tavrl
T>?9 d\r)0ov$ eVicrTryyu,^? olov eiSa)\a arra teal
crKiai- TTpaTTOva-i, yovv trpo Trjs TWV ciKydwv eV-
aTrjfji'rjs ra tyevor) /cal &L&d(TKovai ye fid\a
&>9 KOI fJLavOdvovcTLV OHTTrep ol/j,at xprjtTTOv TL
ov. el S' oXco? XPtf T * Ka ^ virep
TO irpwTOV TrKaa'dvrwv d7ro\oyijcracr0ai, D
yuot rat? TWV iraiwv rv^a^, waTrep a
irepl ra? o&ovro<f)vtas
arra TrpoaapTOxri 2 ralv %epolv, Iva
TO ird6o^, OVTW Se Kal OVTOL TW
roQovvTi 7r\eov el&evai
L, &iSd(7Ke<r6ai Se OVTTO) TaKriO
eTro^eTevetv, wcnrep apSovTe? apovpav
'iva 8r) olfjiai avTWV TOV yap<ya\io'fjLov Kal TTJ
Tov 8e TOIOVTOV TTpoftaivovTos Kal Trapa rot? 207
TOS, l\K,V<Tav VTeV0V 01
TOV alvovy 09 TOV fjivOov Sia^epei T& ^
, d\\d Trpos av$pa<$ TCTCOir)v6ai Kal
/novov, d\\a Kal Trapaiveatv e^eiv
Tivd. y3ouXerat yap eTTiKpVTTTO/jievos irapaiveiv re
Kal SiSdcTKeiv, oTav o Xeywv TO (pavepws elirelv
ev\a{3f)Tai, TTJV Trapa TWV aKovovTwv v(j)opa)/j,evo<f B
d7re f )(6eiav. OVTO) TOL Kal 'Ho'toSo9 avTo fyaiverai
7T7roirjK(t)<;' 6 $e /JLCTOL TOVTOV 'A/3^tXo^O9 axnrep
")8va-/jLd TL TrepiTiOels Tp Troirjaei, fJLvdois OVK
op&v, a>? et/co9, TVJV f^ev VTTO-
1 avrols Wright, avT$ Hertlein, MSS.
2 irpoffapTuxri Hertlein suggests, irpoffapruv MSS.
TO THE CYNIC HRRACLEIOS
births, mere phantoms and shadows so to speak
of true science. And thus instead of genuine
science they profess false doctrines, and are very
zealous in learning and teaching such doctrines,
as though forsooth they were something useful and
admirable. But if I am bound to say something in
defence of those who originally invented myths, I
think they wrote them for childish souls : and I
liken them to nurses who hang leathern toys to the
hands of children when they are irritated by
teething, in order to ease their suffering : so those
mythologists wrote for the feeble soul whose wings
are just beginning to sprout, and who, though still
incapable of being taught the truth, is yearning for
further knowledge, and they poured in a stream of
myths like men who water a thirsty field, so as to
soothe their irritation and pangs. 1
Then when the myth was gaining ground and
coining into favour in Greece, poets developed from
it the fable with a moral, which differs from the
myth in that the latter is addressed to children and
the former to men, and is designed not merely to
entertain them but conveys moral exhortation besides.
For the man who employs fable aims at moral exhorta-
tion and instruction, though he conceals his aim and
takes care not to speak openly, for fear of alienating
his hearers. Hesiod, for instance, seems to have
written with this in view. And after him Archilochus
often employed myths, 2 adorning and as it were
seasoning his poetry with them, probably because he
1 The whole passage echoes Plato, Phaedrus 251.
2 Of. Archilochus JW. 86, 89 ; Archilochus used the beast-
fable or parable : Julian here ignores his own distinction and
uses the wider term 'myth.' Hesiod used myth as well as
fable.
79
THE ORATIONS OF JULIAN, VII
Oecriv, rjv /jLCTrfei., T?}? ToiavTvjs ^frv%ay(i)yia<; e
$%ov<rav, a-acfrws Be eyvw/cax;, ori crrepo/jievjj
7rot?;cr9 eiroTroua /JLOVOV eo~Tiv, ecrTeprjrai Be, o>? av
eiTTOi Tt9, eavTTjs, ov yap en XerTM Troika is,
rjBvcr/nara ravra Trapd TT}? TroirjTi/cijs Mouor?;?
eBpe^lraro, ical TrapeQrjKe ye avrov TOVTOV %dpiv, C
OTTO)? fjir) o-i\\oypd(f)0<> rt9, d\\a Troirjrris
VOfJLiCT0ir).
'O Be Brj TWV fJivOwv "QfMTjpo? ?; ovtcvBiBrjs rj
Tl\d.TO)i>, 77 6, TI ftovXei Ka\elv avrov, Al'crwTro? r^v
o 2a//,o9, SoOXo? rrjv rv%r)v l yu-aXXo^ ?} T^ Trpoai-
pecnv, OVK ci(f>pu>v /jLrjv 2 ovBe Kar avro rovro avrip.
u> yap 6 ^o/to? ov jj,TeBiBov Trappycrias, TOVTW
Trpovfjfcov TJV (TKiaypa<f)?]fjLi>a5 ra? cruyu./Soi'Xas
KOI TreTroiKikfjievas rjSovf) fcal xdpiTi, irapafyepeiv,
cocnrep ol/jiai TWV larpwv ol /juev eXevOepoi TO Beov
eTTiTOLTTovaiv, eav Be a/j,a rt? oltceTijs yevtjTai TVJV D
Tv%r)v /cal Trjv Te^vr^v tar/oo?, TTyoayyuara
KO\aKveiv a/JLa /cal Oepaireveiv TOV
dvayKa6/jii>os. el fjLV ovv teal TO> /cvvl
rf/cei TavTijs T^? Bov\elas, \eyeT(o,
ei Be LLOVOS ewai d>ricnv eXevOepos, ejn TI
/a ?$-. t r/ - -\
oreTai TOt9 fjuvvois, OVK otoa. TroTepov iva TO
TriKpbv Kal BUKVOV T% o~vfjL^ov\rjs rjBovf) Kal
%dpiTi Kepdaas d/j,a re 6vijo~r) Kal diroc^vyrf TO 2(
TT poo~\a[Selv TL irapd TOV ovivap,evov KaKov; d\\d
TOVTO eo~Ti \iav Bov\o7rpe7re$. aXX' dfAGivov dv
Tt9 BiBa^Oeir) ^ TO, TrpdyfiaTa aKovwv avTa fj,r)Be
1 TV Ti>xriv Cobet, ov rV -rvx^v Hertlein, MSS.
2 p.i)v Hertlein suggests, fj.fi> MSS.
80
TO THE CYNIC HERACLEIOS
saw that his subject matter needed something of
this sort to make it attractive, and he well knew
that poetry without myth is merely versification 1 and
lacks, one may say, its essential characteristic, and so
ceases to be poetry at all. Therefore he culled these
sweets from the Muse of Poetry and offered them to
his readers, in order that he might not be ranked
merely as a writer of satire but might be counted a
poet.
But the Homer of myths, or their Thucydides, or
Plato, or whatever we must call him, was Aesop of "A
Samos, who was a slave by the accident of birth rather
than by temperament, and he proved his sagacity by
this very use of fable. For since the law did not
allow him freedom of speech, 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
hearers. Just so, I think, physicians who are free-
born men prescribe what is necessary, but when a
man happens to be a slave by birth and a physician
by profession, he is forced to take pains to flatter and
cure his master at the same time. Now if our Cynic
also is subject to this sort of slavery, let him recite
myths, let him write them, and let everyone else
under the sun leave to him the role of mythologist.
But since he asserts that he alone is free, I do not
know what need he has of myths. Does he need to
temper the harshness and severity of his advice with
sweetness and charm, so that he may at once benefit
mankind and avoid being harmed by one whom he
has benefited ? Nay, that is too much like a slave.
Moreover, would any man be better taught by not
1 Plato, Phacdo 61 B.
81
THE ORATIONS OF JULIAN, VII
ra eV avTols ovo/jLara Kara TOV KWJJUKOV T^V
(T/cd<t>r)v a/cd^ijv \eyovTa; XX' dvrl TOV pev
Beivos TOP <&ae@ovTa TL l Beov ovo/jidaat; TI Be B
OVK evayws Trjv eir wvv p,iav TOV /3a<7A,eo>?
Tt? Be 6 Tlav /cal rt? o Zeu? TWV
avOpwTrwv afto? Ka\eladai, tv ei
eV avTovs n*eTa6 w fjiev TJ/JLMV ra? Biavoias; KCL'ITOI,
el real TOVTO olov re j]V, afiewov rjv avTovs ovo/jbd-
crau TOVS dv0pa)7rovs. ff yap ov% OVTW
r)v elirelv avOpwniKa 6ep,evov<$ o^oyu-ara
Be ovBe Oe^ivov^, ijpfcei yap oaairep r^uv ol yovels C
eOevro. ttXX' el //-^re padelv eaTi paov 2 Bid TOV
7rXacr/zaT09 pyre TCO Kwitcw irpeirov 7r\aTTiv TCL
Toiavra, TOV ^dpiv OVK e<$ei,crdfJLe6a TOV TroXure-
ai>aXa>yu,aT09, ?r/oo9 Be BTJ /cal e^Oeipafiev TOV
TO^re9 teal o~vvTi0evTes fJLvBdpia, etra
\oyoy pa<f>ovvTe<> teal etcfjiavOdvovTes;
'AXX' IV<W9 o fjiev \6yos ov <f)rj(ri Beiv OUVT\ TWV
d\rjOwv /cal pr) TreTrXacr /JLCVW TO, tyevBrj /cal Tre- j)
TrXaa/jieva irapd TOV KVVOS, u> /JLOVW Trjs eXevOepias
fjLTo~Tiv, ev TO49 Koivols aBeaBai <Tv\\6yois, j]
<jvvr]Qeia Be ovTw 3 yeyovev djrb Aioyevov? d
teal KpaT?7TO9 a^pi, TWV e^>e^>}9. ovBev
TrapdBeiy/jia TOLOVTOV evptfaei?' e/celvo yap
Tft)9, OTL Tft) }LwiK(p TO VOfJUafJia
1 TI Sfov ovo^affai ; rl Reiske, Seov ovo/j.dcrai, rbi/ Hertleiu
MSS.
- oaov Hertleiu suggests, pdtiiov MSS.
3 oD'ra) Hertlein suggests, avry MSS.
82
TO THE CYNIC HERACLEIOS
hearing facts as they really are, or called by their
real names, like the comic poet who calls a spade a
spade ? J What need to speak of Phaethon instead of
So-and-so ? What need sacrilegiously to profane the
title of King Helios ? Who among men that walk
here beiow"- is worthy to be called Pan or Zeus, as
though we should ascribe to those gods our human
understanding ? And yet if indeed this were possible
it would have been better to give the men their own
names. Would it not have been better to speak of
them thus and to bestow on them human names, or
rather not bestow, for those that our parents gave us
were enough ? Well then if it is neither easier to
learn by means of fiction, nor appropriate for the
Cynic to invent that sort of thing at all, why did we
not spare that wasteful expense, 3 and moreover why
did we waste our time in inventing and composing
trivial myths and then making stories of them and
learning them by heart ?
But perhaps you will say that though reason
asserts that the Cynic, w r ho alone of men can claim
to be free, ought not to invent and compose lying
fictions instead of the unvarnished truth and then
recite these in public assemblies, nevertheless the
custom began with Diogenes and Crates, and has been
maintained from that time by all Cynics. My answer
is that nowhere will you find a single example of
such a custom. For the moment I do not insist on
the fact that it in no wise becomes a Cynic who
must " give a new stamp to the common currency " 4
1 Literally a boat : a proverb ; Anonym. Com. Or. Fray.
199. 2 Iliad 5. 442 ; Hesiod, Theogony 272.
3 An echo of Plutarch, Antonius 28 : rb Tro\vTt\fffTarov,
us ' A.VTi<pu:v elTrev, ai'aAcojUO, T^tv ^povov.
4 Cf. Oration 6. 188 A, B.
83
o 2
THE ORATIONS OF JULIAN, VII
rfj ffvvrjdeia Trpoffe^eiv ovBa/jicos Trpocnj/cei, ry
Xo7 Be avTW JJUQVU), teal TO Troirjreov evpiatceiv 209
oi/coBev, aXX' ov p,av6dveiv e%a>6ev. el &' 'Aim-
crd^viys o ^ay/cpaTi/cbs wcnrep b ^evo<^>MV evia
Btd T&V ju,v0o)v aTrtfyekXe, /JLIJTL * TOVTO ere ea-
KOI jap /jiiKpbv varepov virep TOVTOV GOI
vvv 8e eicelvb /AOL Trpo? rcov Moucrco^
VTrep rov Kvvicrfjiov, nroTepov airovoia rt?
teal /3/o? ovfc dvOpMTrivos, d\Xd Qrjpiay&Tjs
cris ovSev KaKov, ov&ev (nrov&aiov
ov&e dyaObi' vojju^ovar]^ ; Soirj yap av viroiXa- B
ftelv 7roXXot9 ire pi avrov ravra OtVo/u-ao?. ei ri
croi rou Tavra yovv eTrekdelv /ji\r)(TV, 67r6<yvct)<>
av franco? ev rfj TOV KVVO<$ avrofywvla /cal rw
/card TWV ^prjarrjpicov /cal Traffic aTrXw? ol?
eypatyev 6 dvtfp. TOLOVTOV Be 6Vro? TOV
709, w<TT dvyprjadai /j,ev aTraaav T
ev\djBeiav, r]Tip,da-6ai Be Traaav d
, vofiov Be fjirj TOV O/JLCDW/JLOV T& KO\,W KOI
TreTraTTjcrdai /JLOVOV, d\\d /cal roi9 e/c TWV C
0ewv r)[J,iv wcnrep eyypatyevTas rat9
wv rcdvTZS dBiBaKTcas elvai Oelov TI
cal 7T/3O9 TOVTO d(j>opdv eTT avTO re oi/jiai,
OVTCO BiaTi6e/ji6i>oi ra9 ^v^d<; Trpbs avTO
Oiftai 7T/OO9 TO </><W9 TCL ftXCTTOVTa, 7Tpb>t TOVTto B 1
Kal 6 BevTepos e^eXavvoiTO vbpos lepbs wv fyvcrei,
real Oelos, o TWV d\\OTpia)v TravTij /cal TrdvTws
1 ^rt Cobet ywTJTot Hertlein, MSS.
2 StaAe'^Ojuaj Cobet, SirfY^ffo/j-ai Spauheim, Hertlein, V
illegible.
8 4
TO THE CYNIC HERACLEIOS
to pay any attention to custom,, but only to pure
reason, and he ought to discover within himself
what is right for him to do and not learn it from
without. And do not be misled by the fact that
Antisthenes the disciple of Socrates, and Xenophon
too, sometimes expressed themselves by means of
myths ; for I shall have something to say to you
on this point in a moment. But now in the
Muses' name answer me this question about the
Cynic philosophy. Are we to think it a sort of
madness, a method of life not suitable for a human
being, but rather a brutal attitude of mind which
recks naught of the beautiful, the honourable, or the
good ? For Oenomaus 1 would make many people
hold this view of it. If you had taken any trouble to
study the subject, you would have learned this from
that Cynic's "Direct Inspiration of Oracles" and
his work " Against the Oracles," in short from
everything that he wrote. This then is his aim, to
do away with all reverence for the gods, to bring
dishonour on all human wisdom, to trample on all
law that can be identified with honour and justice,
and more than this, to trample on those laws which
have been as it were engraved on our souls by the
gods, and have impelled us all to believe without
teaching that the divine exists, and to direct our
eyes to it and to yearn towards it : for our souls are
disposed towards it as eyes towards the light.
Furthermore, suppose that one should discard also
that second law which is sanctified both by nature
and by God, I mean the law that bids us keep our
hands altogether and utterly from the property of
1 Cf. Oration 6. 187 c.
85
THE ORATIONS OF JULIAN, VII
/ce\eva)V fcal fjuffre ev\6ya> /Jbrjre ev epyw
ev avrais rais \avOavov GCLIS rrjs -vjrtn^ D
evepyeiais ravra eTTiTpeTrwv avy^elv, oarirep rj/Mv
KOL Ttjs T6\6tOTaT7/9 earlv fjye/JLWV ^LKaLOOrVV^'
ap ovfc eGTi (3apcc9pov TO Trpay/Aa agiov; ap ov
TOU? ravra eTraivovvras wcnrep TOU?
e^pijv ov Ovor6\oi<$ Traiojj
Kov<f>oTepa yap ecrrt TWV dSi/cr) ^CLTWV 77
Be /9<xXXo/iez^ou9 a7ro
OVTOi Tl, 7T/30? TO)V O^MV 6t7T6 JAOI, TWV 7r' 210
/cal KaTei\r)<$>6ra)v TO,<>
eVl TO> \vjj,aivecr6ai rot? /caraTrXeovcri;
OCLVCLTOV, a<riv' axrTrep ov
Tavrrjcrl TT}? airovola^.
(frrja-l yovv 6 fcatf vfjLo,^ /JLCV TTO^T?)? real /Jivdo\6yo$,
a)? Be 6 HvOtos \rjo~rais ^pw^evois avel\ev, jjpox;
Kal BaifMOV, vTrep TMV \i)^ofJLevwv TY)V 0d\aTTav
Old re \r)HTTr)pes, vTrelp a\a roi r akowvrai
^fv^a<; TrapOe/jbevoL. B
rt ovv en erepov ^ret9 vTrep T^9 aTrovoias rwv
\rj(TTa)v fjidprvpa; 7r\r)i> el p,r] KOI dv&peiorepovs
CiV eiTTOfc T69 TWV TOIOVTMV KVVO)V KIVOV<; TOl9
Be TWV \r}arwv e/ceivoyv roi/9
Tovrovai. oi fiev yap (rvveiBores avrols
OVTCO /jLO%0r)pbv TOV ftiov ov {j,a\\ov Bia TO rov
Qavdrov Beos 77 rrjv ala-'xyvrjv ro'9 eprjfjbia<; TTOO-
(3d\\ovTcu, oi 8' apa irepiTraTovo'iv 2 ev rto /jLecrw C
o~vy%eovT$,
1 TraioyueVous Cobet, iro\t/j.ov/j.ti'ovs Hertlein, MSS.
2 &pa Trfpnrarovffiv Hertlein suggests, ava(TTpf<f>ovTai
Trepnra.rovffiv Cobet, ava-narovffiv MSS.
86
TO THE CYNIC HERACLEIOS
others, and permits us neither by word or deed
or in the inmost and secret activities of our souls
to confound such distinctions,, since the law is our
guide to the most perfect justice is not this conduct
worthy of the pit ? l And ought not those who
applauded such views to have been driven forth,
not by blows with wands, like scapegoats, 2 for that
penalty is too light for such crimes, but put to death
by stoning? For tell me, in Heaven's name, how
are such men less criminal than bandits who infest
lonely places and haunt the coasts in order to despoil
navigators ? Because, as people say, they despise
death ; as though bandits were not inspired by the
same frenzied courage ! So says at any rate he 3 who
with you counts as a poet and mythologist, though, as
a Pythian god proclaimed to certain bandits who
sought his oracle, he was a hero and divinity I mean
where, speaking of pirates of the sea, he says : "lake
pirates who wander over the sea, staking their lives." 4
What better witness can you require for the desperate
courage of bandits ? Except indeed that one might
say that bandits are more courageous than Cynics of
this sort, while the Cynics are more reckless than
they. For pirates, well aware as they are how
worthless is the life they lead, take cover in desert
places as much from shame as from the fear of death :
whereas the Cynics go up and down in our midst
subverting the institutions of society, and that not
1 The pit or chasm at Athens into which the bodies of
criminals were thrown ; ef. Xenophon, Hellenica 1. 7. 20.
2 For the ceremony of driving out the scapegoat see
Harrison, Prolegomena to Greek Religion 97 ; Frazer, Golden
Bough, Vol. 3, p. 93. s i.e. Homer. 4 Odyssey 3. 73.
8?
THE ORATIONS OF JULIAN, VII
/cal KaOapwrepav, d\\d T<M ^ecpova icai /3Be\vpa)-
Tepav eireio-dyeiv Tro\neiav.
Ta? dvafyepo jjievas Be et? TOV Aioyevij TpaywBias,
/cal 6{jio\oyovfj,ev(i)s l KVVIKOV TWOS
a, d/MJ)i,a/3r)TOVfjieva<? Be Kara TOVTO
y eire TOV St,$aa'Kd\ov, rov Awyevovs, el&iv, D
elVe rov fjLaOrjTOv <$ i\ia KOV, rt? OVK av 7re\0wv
/3Se\vj;aiTO teal vo/jiia-eiev V7repfto\r)i> dpprjrovp-
7ta? ou5e rat? eraipais cnro\e\el<j)dai ; rat?
Olvo/udov Be evrv)(ju)V eypaifre yap /cal rpayqjBias
rot? \oyois TO?? eavrou TrapaTrXijo-la^, dpprjrwv
dpprjTOTepa /cal /ca/cwv irepa, /cal ov/ceO' 6, TI <j>w
Trepl avrwv a^iws ^% W J ^ av Ta Mayvrfrmv Ka/ca,
KCLV TO Tep/uepiov, KCLV irciGav aTrXw? aurot?
eTTi^Oey^cD^ai TTJV TpaywBiav /JLCTCL TOV aaTvpov 211
/cal 7-775 /co)/ift)Sta? /cal TOV /JLL/JLOV, OVTO> irao-a fiev
alo-%poTrj<;, iraaa Be dirovoia TT/OO? V7rep/3o\r)v ev
etceivais rw dvBpl 7re(f)i\oTe%vrjTai' /cal el /juev
K TOVTCOV Tt? d^iol TOV Ku/^<7//-O^ OTTOtO? T/5 eCTTLV
7T/30? airavTas, otrep etyrjv dp^ofjievos, LTO), %&)-
yfjv Trpb yfjs, OTTOL ftov\oiTO' el B\ oTrep o
e(f>r) kioyevei, TO vo^io-^a 7rapa%a/9afa? eVl
TTJV Tcpo TavTrjs elprfijievriv VTTO TOV Oeov avfji^ovK^v
, TO YvwOi (ravTOv, OTrep ^rfkwaavTes eVl
epycov Aioyevrjs fcal K/aar?;? <f>aivovTai, TOVTO
TOV iravTos afyov eywye (pairjv av dvBpl /cal
s Cobet, 6/j.o\oyov/j.tvas Hertlein, MSS.
Hertlein suggests, xo'pfTw MSS.
88
TO THE CYNIC HERACLEIOS
by introducing a better and purer state of things
but a worse and more corrupt state.
Now as for the tragedies ascribed to Diogenes,
which are, and are admitted to be, the composition of
some Cynic the only point in dispute being whether
they are by the master himself, Diogenes, or by his
disciple Philiscus, what reader of these would not
abhor them, and find in them an excess of infamy not
to be surpassed even by courtesans ? However, 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 infamous,
that they transgress the very limits of evil ; in fact I
have no words to describe them adequately, and in
vain should I cite in comparison the horrors of
Magnesia, 1 the wickedness of Termerus 2 or the whole
of tragedy put together, along with satiric drama,
comedy and the mime : with such art has their
author displayed in those works every conceivable
vileness and folly in their most extreme form.
Now if from such works any man chooses to demon-
strate to us the character of the Cynic philosophy,
and to blaspheme the gods and bark at all men, as I
said when I began, let him go, let him depart to the
uttermost parts of the earth whithersoever he
pleases. But if he do as the god enjoined on
Diogenes, and first " give a new stamp to the com-
mon currency," then devote himself to the advice
uttered earlier by the god, the precept " Know
Thyself," which Diogenes and Crates evidently
followed in their actual practice, then I say that
this is wholly worthy of one who desires to be a
1 A proverb ; cf. Archilochus/r. 27, Bergk.
a A robber whom Theseus killed ; Plutarch, Theseus 11.
8 9
THE ORATIONS OF JULIAN, VII
KOI fyiKocrofyelv eOekovTi. TL Be eljrev
6 #eo9, dp io-fiev; cm TYJS TWV TTO\\WV avrw Bo^r/s
eVerafez/ vTrepopav Kal Trapa^apaTTeuv ov rrjv C
d\ij0eiav, d\\a TO vofJULcr^a. TO Be VvwOi cravrov
ev TTorepa Oriao^eOa fjioipa; irorepov ev rfj rov
vofJiia'iJLaTOs; rj TOVTO ye avrb T^<? a\7j0eias elvai
/ce(j)a\,aiov 6r)(TO[Jiev KOL rporcov eiprjcrQai rov *
Tlapa^dpa^ov TO VQ^KT^a Bia TT}? 1 YvwOi aavrov
aTTO^ao-eo)?; Mcrirep jap 6 ra vofju^o^eva iravra-
Tracriv drifidcras, evr' avryv 8e %KWV rrjv a\if
ov& VTrep eavrov TO?9 vo/jLL^ofjievois, d\\a
6Wa>9 OV<TI d^crerai, OVTWS olfiaL Kal 6 yvovs D
eavrbv OTrep ea-nv aKpifiws elveTai KOL ov% OTrep
vo/jLi^erai. .irorepov ovv ov% 6 TTu^io? d\r)6r)<$ re
e<TTi ^eo?, Kal Aioyevrjs TOVTO eTreTreiGTO <ra0w9,
09 76 avTw TreiaOels dvTl $vyd8os dire^ei'xO^ ov
TOV Hepa-wv fiaaiKews /JLCL^WV, d\\\ &>9 rj ^^^
, avru) TOO KaraKvaavrL TO Tlepa-wv
TOU9 ' HpaK\
oe TOV '
OVTO9 ovv o ioyevrjs OTTOIOS T^9 771^ i
T 7T/OO9 TOl/9 06OVS Kal TO, 7T/?09 dvOpWTTOVS fJbrj Bid 212
TWV Olvo/jidov \oywv /AtjBe TWV <&L\io-Kov Tpayw-
Bt,wv, al<? eTriypdtyas TO Aioyevov 9 ovo/jia T7/9 Oeias
TroXXa 7TOT6
eBpacrev epywv o
e/-9 'Q\vfjL7Tiav eVt TL 77/909 Ato9; tva Toi/9
fledcrijTai; TL Be; ov^l Kal
1 TTJS Cobet, rr/j TOU Hertlein, MSS,
90
TO THE CYNIC HERACLEIOS
leader and a philosopher. For surely we know what
the god meant ? He enjoined on Diogenes to
despise the opinion of the crowd and to give a new
stamp, not to truth, but to the common currency.
Now to which of these categories shall we assign
self-knowledge ? Can we call it common currency ?
Shall we not rather say that it is the very summary
of truth, and by the injunction " Know Thyself" we
are told the way in which we must "give a new
stamp to the common currency " ? 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 facts, so I think he who knows himself will
know accurately, not the opinion of others about him,
but what he is in reality. It follows then, does it not ?
that the Pythian god speaks the truth, and more-
over that Diogenes was clearly convinced of this since
he obeyed the god and so became, instead of an exile,
I will not say greater than the King of Persia, but
according to the tradition handed down actually
an object of envy to the man * who had broken the
power of Persia and was rivalling the exploits of
Heracles and ambitious to surpass Achilles. Then
let us judge of the attitude of Diogenes towards
gods and men, 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 us, I say, judge him by
his deeds.
Why in the name* of Zeus did he go to Olympia?
To see the athletes compete ? Nay, could he not
have seen those very athletes without trouble both at
1 i.e. Alexander.
91
THE ORATIONS OF JULIAN, VII
TOU? avTovs Kal TLavaBijvcdots Oedo-aadai Bi%a
Trpay/jidrwv olov re rjv; dXXa edeXwv e/cei rot?
avyyeveaOai, rwv ']\\ijvQ)v; ov yap B
oirmv; OVK av ovv evpois d\\rjv alriav
rj rrjv et9 TOV 6eov OepaTreiav. el 8' OVK e^e-
7r\dyr) rov Kepavvov ov8e eya) fjia rou? 6eov<$
TToXXw^ 7roXXa/ct? TreipaOels SLOO-TJ/JLIMV egtTrXdyrjv.
,' oyLtw? ovrw STJ TI, TOU? Oeovs 7re(f)pitca Kal
Kal ae/Sw Kal a^ofjLai Kal TravG" avrXw? ra
roiavra TT/JO? ayrou? 7rao"^a>, oo~a7rep av Ti? Kal
ola 7T/30? dyaOovs Sec-TroTa?, TT/JO?
TT/JO? 7rare/)a?, TT/OO? KtjSefjiovas, TT/JO? Trdvra a
ra roiavra, wcrre o\iyov $eiv VTTO T&V crwv pr^^d- C
TWV Trpwrjv e^avearrjv. TOVTO /JLCV ovv OVK ol&
ovnva rpOTrov 7re\0bv tVa)? (Tiwrraa-Oai Seov
&e Kal Trevr^ wv Kal
Be
eKeXeve Trap 9 eavrov, el TW Trtcrro? o ALCOV. ovrw
TrpeTreiv evofj^i^ev eavrw /jLev <poirdv eirl ra lepd D
Twv 6ewv, TO) ySacriXt/cwrarw Be rwv KaQ* eavTOv
e'vrl rrjv eavrov crvvovaiav. a Be rrpos 'Ap%iBa/mov
yeypa(f)V, ov ftacnXiKal rrapaivea-eis elaiv; ov
/JLOVOV Be ev rot9 Xo^ot? r)v 6 Ato^e^? OeoaefSris,
aXXa yap Kal ev rot? epyois. e\6/jLevov yap avrov
oiKeiv ra? 'AOrfvas eTreiBrj TO Bai/Aoviov ei? rrjv
KopivQov drr^yayev, dfaOel? UTTO rov rrpiapevov
rrjv rro\iv ovKer' wrjOrj Beiv eK\irrelv errerreiaro 213
yap aurov rot? Oeols fj,e\eiv et? re rrjv KopivOov ov
92
TO THE CYNIC HERACLEIOS
the Isthmian games and the Paiiathenaic festival ?
Then was it because he wished to meet there the
most distinguished Greeks ? But did they not go to
the Isthmus too ? So you cannot discover any other
motive than that of doing honour to the god. He
was not, you say, awestruck by a thunderstorm. Ye
gods, I too have witnessed such signs from Zeus
over and over again, without being awestruck ! Yet
for all that I feel awe of the gods, I love, I revere, I
venerate them, and in short have precisely the same
feelings towards them as one would have towards
kind masters 1 or teachers or fathers or guardians or
any beings of that sort. That is the very reason why
I could hardly sit still the other day and listen to
your speech. However, I have spoken thus as I was
somehow or other impelled to speak, though perhaps
it would have been better to say nothing at all.
To return to Diogenes : he was poor and lacked
means, yet he travelled to Olympia, though he bade
Alexander come to him, if we are to believe Dio. 2
So convinced was he that it was his duty to visit the
temples of the gods, but that it was the duty of the
most royal monarch of that day to come to him for
an interview. And was not that royal advice which
he wrote to Archidamus ? Nay, not only in words
but in deeds also did Diogenes show his reverence
for the gods. For he preferred to live in Athens,
but when the divine command had sent him away to
Corinth, even after he had been set free by the man
who had bought him, he did not think he ought to
leave that city. For he believed that the gods took
care of him, and that he had been sent to Corinth,
1 Plato, Phaedo 63 c.
2 Dio Chrysostom, Oration 4. 12, Arnitn.
93
THE ORATIONS OF JULIAN, VII
ov8e /card nva crvvrv^iav, TpoTrov Se ru>a
VTTO rwv 6ewv el(77re7rfjL<f)0ai, opwv rrjv TTO\,LI>
OyvaitoV /JLO\\OV /cal 8eo/jbev?)v
/cal jevvaiorepov o-w^poviarov.
TL Se; ov^l /cal rov KpaT^ro? fjiovo-ifca /cal
<j>eprai, TroXXa $eiy/j,aTa T?}? TT/OO? rou?
oortoTi/To? re ical etA.a/3eta?; a/cove yovi>
Trap' rjjjiwv, el aoi /JLJ/ o-^oXrj yeyove fiadetv B
Kiva)V avrd.
real Zirjvos'Q\v/jL7rLov dy\aa retcva,
Moucrat TliepiSes, K\vre JJLOL v^o/j,evy
e/jifj auve'xfi Sore jacrrepi, /cal Sore ^co^ot?
rj Br) ~\,ITOV eO-rjKe ftlov.
* * * *
8e (f)i\ois, /JLT) yXv/cepov riOere.
S' ov/c eOe\a) (rvvdyeiv /c\vrd, /cav- C
Odpov o\/3ov
vpfj,r]/cos r a0e^09 ^p^aTa fjLaiOjjievos,
Si/caioavvrj<$ per^eiv Kal TT\OVTOV dyei-
peiv 1
ov, ev/crrjTov, TI/JUOV e$ penjv
Twv Be TWWV 'tijsfv /cal Moutra? /Xa
Ov SaTrdvaw rpvfyepals, d)OC dperais ocriais. D
TOT? eou? evr) fjiwv , ov% e a>9 crv
v /car* avrwv rjv^ero; Troaat ydp
T/}? offias ela-\v avrd^iai, TJV Kal o Sai/j,6vio<> l&vpi-
7Tt?79 opdws v^vrjarev elTrcbv
'Ocrta TTorva 6ect)i>, ocrta;
1 ayfipeiv (Jobet, atrtvij Hertlein, MSS.
94
TO THE CYNIC HERACLEIOS
not at random or by some accident, but by the gods
themselves for some purpose. He saw that Corinth
was more luxurious than Athens,, and stood in need
of a more severe and courageous reformer.
To give you another instance : Are there not
extant many charming poems by Crates also which
are proofs of his piety and veneration for the gods ?
I will repeat them to you if you have not had time
to learn this from the poems themselves :
" Ye Muses of Pieria, glorious children of Memory
and Olympian Zeus,, grant me this prayer ! Give me
food for my belly from day to day, but give it with-
out slavery which makes life miserable indeed.
. . . . Make me useful rather than agreeable to
my friends. Treasure and the fame thereof I desire
not to amass ; nor do I crave the wealth of the
beetle and the substance of the ant. But justice I
desire to attain, and to collect riches that are easily
carried, easily acquired, precious for virtue. If I
attain these things I will worship Hermes and the
holy Muses, not with costly and luxurious offerings,
but with pious and virtuous actions." l
You see that, far from blaspheming the gods as
you do, he adored and prayed to them ? For what
number of hecatombs are worth as much as Piety,
whom the inspired Euripides celebrated appropriately
in the verses " Piety, queen of the gods, Piety " ? 2
1 Cf. Oration 6. 199 D. ' 2 Bacchae 370.
95
THE ORATIONS OF JULIAN, VII
77 TOVTO ere \e\t^dev, on Trdvra, KOI TO,
Kal rd ff/JLLKpd, per a Tt?9 oaias rot? Oeols Trpoaayo-
/jieva rr)V lar^v e%et Bvvafjav, eGrep^fjievri Be rr}?
oaias ov% eKarofJi^T] fjid Oeovs, d\\a rj TT}? 'OXu//,-
TTtaSo? %t\i6/Ji/3r) dvdXw/jia fjiovov earlv, a\\o Be 214
ov&ev; OTrep olpai yiyvaxrKWV 6 Kpdrrjf; atTO? re
'xev ocrta? TOU? 0eov<> erif^a arvv
KOI TOU9 aXXof9 eSiSaa/ce fj,7) ra
Tijs 6crta9, aXXa T^I/ ocriav e/ceivwv
ev Tat9 dyicrreiaLs. TOIOVTCO Se TOO avSpe rcoSe
ra 7T/3O9 TOU9 ^eou9 oy: aKpoaTrjpia
lrriv 1 ouS' Mcnrep ol aocfrol St' eltcovcov
^>tXot9 GW r yi'yv<jQriv' 2 \ey6rai
jap VTT RvpiTTiBov A:aXft>9 B
f A7r\of)9 o /JLV&CX; T^? aXydeias e(f)V
arKLajpa(f)ia<i <ydp fyricn, rbv tyev&f) Kal dSi/cov Sct-
a-dau. Tt9 OL^ o Tpo?ro9 avrols r^9 (rvvova-ias eyi-
vero ; TWV \oywv ijyelro ra epya, Kal ol rrjv
Treviav npwvres avrol irpwroi ^aivovrai^ Kal TMV
jbdrwv vTrepiSovres, ol rrjv drv<f)iav
Trpwroi rrjv evreXeiav r)aKOW Bid C
, ol TO rpayiKov Kal croftapov 6K rwv
d\\orpiwv e<~aipovvre<$ ftiwv WKOVV avrol irpwroi
T9 dyopd? r) ra rwv Oewv ref^evrj, rfj rpvd)f) Be
Kal TTpo rwv prj/jidraiv BLO, rwv epycov eTroKe^ovv,
epyois e\ey%ovres, ov \6yq) fto&vres, on ru> Atl
avfji/3ao'i\,6VLv e^eanv ovBevos rj (r/jLLKpcov irdvv
1 ffweKpoTeirTji' Cobet, Hertlein approves,
MSS.
2 ovvf)iyveffdi]v Cobet, Hertlein approves,
MSS. 3 tyalvovrai Hertlein suggests, (fyaivovro MSS.
96'
TO THE CYNIC HERACLEIOS
Or are you not aware that all offerings whether great
or small that are brought to the gods with piety
have equal value, whereas without piety, I will not
say hecatombs, but, by the gods, even the Olympian
sacrifice 1 of a thousand oxen is merely empty ex-
penditure and nothing else ? 2 This I believe Crates
recognised, and so with that piety which was his
only possession he himself used to honour the gods
with praises, and moreover taught others not to
honour expensive offerings more than piety in the
sacred ceremonies. This then was the attitude of
both those Cynics towards the gods but they did
not crowd audiences together to hear them, nor did
they entertain their friends with similes and myths,
like the wise men of to-day. For as Euripides well
says, 3 "Simple and unadorned is the language of
truth." Only the liar and the dishonest man, he
says, have any use for a mysterious and allusive style.
Now what was the manner of their intercourse with
men ? Deeds with them came before words, and
if they honoured poverty they themselves seem
first to have scorned inherited wealth ; if they
cultivated modesty, they themselves first practised
plain living in every respect ; if they tried to
expel from the lives of other men the element of
theatrical display and arrogance, they themselves
first set the example by living in the open market
places and the temple precincts, and they opposed
luxury by their own practice before they did so in
words ; 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
1 i.e. in honour of Olympian Zeus.
2 Of. Themistius 182 A. a Phoenissae 472.
97
VOL. II. H
THE ORATIONS OF JULIAN, VII
Beo/juevov ovBe r napevo'x\,oviJt,evov VTTO TOV
7reTi/j,wv 8e rot? a/JLaprdvovo'iv, rjvi/ca ewv ol
TTTaiaravTes, OVK aTroOavbvTas e^Xaa^rj/jbovv, rjvLKa D
Kal TWV e%0pwv ol /^eTptWTepoL o~7revBovTai rot?
d7re\9ovaiv. e^et Be 6 ye d\,r)6ivbs KVWV
ovBeva, K.av TO aco^driGV avrov rt?
, KCLV rovvopa 7Tpie\Kr), /cav XoiBoprjrai
teal ftXao-tyrjfiff, Sion rb /j,ev Ttjs e^Opa? yiverai
Trpo? dvTi7ra\ov, TO $e vTfepfBalvov Trjv Trpo?
eTepov dfjLiKKav evvoia Tifj,d<r0ai (f)t,\er K.CLV T^? 215
erepo)? exg irpos CLVTOV, /cadaTrep ol^ai iro\\ol
TTpO? TOL/? deOVS, 6KiV(p yLteV OVK (7TLV 6%^/3O?, OV&e
yap fi\a/3ep6$, awro? Se auTW fBapvTarov eTriTiOeis 1
Tif^rjfjia Tr)V TOU tcpeiTTOvos ayvoiav epr^^o^ \ei7reTai
r/)? e/ceivov rrpoa'Tao'Las.
'AXX' el fj,ev vvv fjLOi TrpovKeiTO Trepl KVVKT/AOV
<ypd(f)eiv, eiTrov di> vTrep TOVTCOV GTL ra TrapicrTd/j,vd B
fjioi TWV elprijjievwv tcr&)9 OVK eXarra)' vvv Be airo-
SiSovTes TO avve^e^ TV) Trpoaipecrei Trepl TOV TTOTCL-
7TOU? eivdi J(pr] TOU? Tf\aTTOfJLeVOV^ TWV /JLV0WV
e(/>e^r}? crKOTCwfJiev. tcrco? Se rjyelTai Kal ra^TT/?
T?}? ey%eipija'ews efceiW], oTcoia Ttvl <f)i\ocro(f)ia
TrpoarjKov rj jjivOoypafyia. (frauvovTai <ydp TroXXot
Kal TWV (f)i\ocr6(f)wv avTO Kal TWV 0eo\6ywv Troirj-
aavTes, wcnrep 'Op^eu? pev o TraXcuoTaro? evOews
<pi\o<ro<f)ijoras, OVK b\iyoi Be Kal TWV /uer' eKelvov
ov /jirjv aXXa /cat E,evo(f)wv (pauveTai Kal 'AvTiaOe- C
JJLV&OLS, wa-Q' rjfjuv 7re<f>r)vev, el Kal /^rj TW KVVLKW,
(^)tXocro^)w <yovv TIVL TrpocrtJKeiv r) /j,v0oypa(f)ia.
1 f-rriTtdels Hertleiri suggests, t-n-iOels MS8.
98
TO THE CYNIC HERACLEIOS
hampered by his body ; and they reproved sinners
during the lifetime of those who had offended but
did not speak ill of the dead ; for when men are
dead even their enemies, at least the more moderate,
make peace with the departed. But the genuine
Cynic has no enemy, even though men strike his
feeble body or drag his name in the mire, or slander
and speak ill of him, because enmity is felt only
towards an opponent, but that which is above personal
rivalry is usually loved and respected. But if anyone
is hostile to a Cynic, as indeed many are even to the
gods, he is not that Cynic's enemy, since he cannot
injure him ; rather he inflicts on himself the most
terrible punishment of all, namely ignorance of one
who is nobler than himself; and so he is deserted
and bereft of the other's protection.
Now if my present task were to write about the
Cynic philosophy, I could add many details about
the Cynics, not less important than what I have said
already. But not to interrupt my main theme, I
will now consider in due course the question what
kind of myths ought to be invented. But perhaps
another inquiry should precede this attempt, I mean
to what branch of philosophy the composition of
myths is appropriate. For we see that many
philosophers and theologians too have employed it,
Orpheus for instance, the most ancient of all the
inspired philosophers, and many besides of those that
came after him. Nay what is more, Xenophon as
we know and Antisthenes and Plato often introduced
myths, so that it is obvious that even if the use of
myth be not appropriate for the Cynic, still it may be
so for some other type of philosopher.
THE ORATIONS OF JULIAN, VII
OVP vjrep TWV T^9 <ptA,o<jo(pia9 eiTG
etVe 6pydvci)v TrpoppijTeov. 1 eaTi yap ov
TO Biafiepov oTroTepws dv Tt9 TO) Trpa/cTiKO) '-
real TW $>vcriKS> TO \oyiicbv TrpoaapLd^r)' dvay- D
Kalov yap O/JLOLWS <f>aiveTaL KCIT d/jityoTepa. Tpiwv
&rj TOVTOJV av6i<> e/cacrTOv el<i Tpia TejAveTai, TO /j,ev
els TO 6eo\oyifcbv KOL TO Trepl TCL fjiadrj-
Kal TpiTov TO Trepl Trjv TWV yLVO^evwv teal
dTro\\v/jLvcov KCii Twv diBiwv /JLev, arw^aTWV Be
Oewpiav, TL TO elvai avTol<> /cal TLS f] ovo~la
TOV TTpaKTiKov Be TO fAev Trpbs eva
dvBpa, r)6iKov, oLKOvofjmcov Be TO Trepl plav oiiclav,
TToXlTLKOV Be TO TTCpl TToKlV Tl fieVTOl TOV
Xoyi/cov TO fj,ev dTroBeiKTifcbv Bid TWV d\rj0a)v, TO
Be Bid TWV evBogwv pLaaTLicbv, TO Be Bid TWV 216
(j)aLVOfjLi>a)V evB6o)v Trapa\oyicrT(,K6v. OVTWV Brj
TOCTOVTCOV T<av T}9 <>i\QGOia<$ fj,epci)V, el fjnj TL /j,e
\e\r)0e' /cal ovBev 6avfjLa<TTov dvBpa crTpaTLtoTrjv
/jur) \iav e^aKpLJSovv /x^S' e%ovv)(i^eiv TCL TotavTa,
aTe OVK K (3Lf3\iwv da Kija eco$ , aTrb Be TTJS Trpoa-
yovv IJLOL /cal uyue?9 fJidpTvpes, el T9 r)^epa<^ \oyi-
&aicr0, 3 Troaai TLV& elffiv at /jieTa^v TavT^ T /cal
:pod<rea)<; oaaw Te
C, oTrep (f>rjv, el /cai B
TL 7rapd\e\eiTrTai, Trap e'/zoir KaiTOL vofd%& ye
/jLTjBev evBeiv TrXrjv 6 TrpoaTidel^ OVK
d\\d
1 Trpopprjreov Reiske, lacuna Hertlein, MSS.
2 T(f TrpaKTiKc? Hertlein suggests, T$ re r)6iK$ MSS.
3 \oyia-aiadf Cobet, \oylff<rQf Hertlein, MSS.
100
TO THE CYNIC HERACLEIOS
I must first then say a few words about the sub-
divisions or instruments of philosophy. It does not
make much difference in which of two ways one
reckons logic, whether with practical or natural philo-
sophy, since it is equally necessary to both these
branches. But I will consider these as three separate
branches and assign to each one three subdivisions.
Natural philosophy consists of theology, mathematics,
and thirdly the study of this world of generation and
decay and things that though imperishable are never-
theless matter, and deals with their essential nature
and their substance in each case. Practical philosophy
again consists of ethics in so far as it deals with the
individual man, economics when it deals with the
household as a unit, politics when it deals with the
state. Logic, again, is demonstrative in so far as it
deals with the truth of principles ; polemic when it
deals with general opinions ; eristic when it deals
with opinions that only seem probabilities. These
then are the divisions of philosophy, if I mistake not.
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' ends, seeing
that I speak less from book-knowledge than from
observation and experience. For that matter you
can yourselves bear me witness thereto, if you count
up how few days have elapsed between the lecture
that we lately heard and to-day, and moreover the
number of affairs with which they have been filled
for me. But as I said if I have omitted anything
though I do not think 1 have still if anyone can
make my classification more complete he will be (e no
enemy but my friend." l
1 Plato, Timaeus 54 A.
101
THE ORATIONS OF JULIAN, VII
Tovrcov 8ij rwv jJLepwv ovre T<J> \oyiKw
Trpoa-rj/cei r% fjiv6oypa(j)ias ovre rov (frvaitcov 1
To5 /jiaOij/jiari/cw, uovov Be, eiTrep dpa, rov
Trpa/cn/cov ra> vrpo? eva yivo/jLevq) /cal rov Oeo\o-
yi/cov rw re\eariK& /cal i^variKW' fyi\el >yap C
77 <f)V(Tis KpinrreaQai, KOL rb aTTOKefcpv/ji/jLevov
rfjs rwv Oewv ovcrias OVK dve%erai ^v/juvol^ et?
aicaOdprovs CLKOCLS piirreaOai prj/jLacrtv. otrep 8e
$}] rwv xapafcrijpwv rj aTropprjros (JIIHTIS o
7re(j)VKe real dyvoovfjievrj' OepaTrevei yovv ov
, d\\a teal cray/juara, /cal Oewv Troiei irapov-
TOUT' ot/xat TroXXa/ct? yLyveorOai Kal Sia
rwv fJivOwv, orav 6/9 ra? r&v TTO\\WV a/coa? ov D
ra Oela KoQapws Se^aaOai &i alviy-
aurot? ///era rr}? /juvdajv o-icrjv OTTO das
Qavepov Be i^Brj yevo/jicvov rlvi /cal
(f>L\0(TO(f>ia<? eiBei Kal /jivOoypafyelv eer#' ore irpocr-
rjKGi* ?rpo9 yap ra> ~\6y(p jjiaprvpel rovrois rj rwv
nrpo\a^6vr(DV dvBpayv rrpoaipeGis. evret Kal ITXa-
rwvi TroXXa ^LefjLV0o\6yr)rat Trepl rwv ev aSov
TrpayfJidrwv Oeo\oyovvn Kal Trpo ye rovrov rw
rr)? KaXXtoTT?;?, 'AvncrOevei Be /cal t-,evo(j)(t)vri 217
real avrco Tl\drwvi Trpay/jiarevo/jievot,*; r)0iicd<$
rivas vTro6eo~ei<s ov Trapepyws, aXXa jjuerd nvo<$
e/A/LteXeta? 77 rwv /jivdwv ey/cara/Ae^i/crai, ypa<f)r],
ou? <r' 2 expfjv, eLirep e/3ov\ov, fju/jLOv/jievov dvrl
[lev'HpaKXeovs /J,era\ajjil3dv6iv
rov <f>vffiKin> r$ Hertlein suggests, ry ^witcy oftre MSS.
a expyv Hertlein suggests, IXPW MSS.
102
TO THE CYNIC HERACLEIOS
Now of these branches of philosophy,, logic has no
concern with the composition of myths ; nor has
mathematics, the sub-division of natural philosophy ;
but they may be employed, if at all, by 'that depart-
ment of practical philosophy which deals with the
individual man, and by that department of theology
which has to do with initiation and the Mysteries.
For nature loves to hide her secrets, 1 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 profane. Now there are certain charac-
teristics of ours that derive benefit from that occult
and unknown nature, which nourishes not our souls
alone but our bodies also, and brings us into the
presence of the gods, and this I think often comes
about by means of myths ; 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 form.
It is now evident what branch and what sort of
philosophy may properly on occasion employ myths.
And to support my argument I call to witness the
authority of those philosophers who were the first to
use myths. Plato for instance in his theological
descriptions of life in Hades often uses myths, and
the son 2 of Calliope before him. And when Antis-
thenes and Xenophon and Plato himself discuss
certain ethical theories they use myths as one of the
ingredients, and not casually but of set purpose.
Now if you too wished to use myths you ought
to have imitated these philosophers, and instead of
Heracles you should have introduced the name of
1 Heracleitus/r. 123, Diels ; cf. Themistius 69 B.
2 Orpheus.
IQ3
THE ORATIONS OF JULIAN, VII
OS OVOJJLCL /cal Tov ' A.VTio~@evet,ov TVTfov e
TCIV, dvrl Be TT}? HpoBi/cov <r Kyv OTTO das dfi^l Tolv
d^olv TOVTOIV deolv erepav ojioiav ela~dyeiv ei? B
TO OeaTpov.
'ETrel ^e fcal rwv T\(TTIK(OV /ju
a-Oriv, (pepe vvv OTTOLOVS elvai, %pr) roi? e/
rwv fj,pwv ap/JLOTTOvras avrol Ka6^ eavrovs
7Tipa0w/j,V, ov/ceri, /j.aprvp(ov irakaLwv ev Trdcrt,
Trpoa&eofjievoi, eTrojAcvoi ^e VGOLS i^veatv dvSpos, ov
cyo) /j,era TOU? Oeovs ef l'(7775 'A/ato-ToreXei /cal
H\dra)vt dyafiai re redrjTrd re. (f)r)<rl Be ou% C
vTrep Trdvrcov ovros, aXX' vTrep rwv
ou? TrapeBcofcev fjfjilv 'Qpfavs 6 ra?
reXeras Karao-Trjfrdfjievos. TO <yap ev rot9
d7re/jL(f>aivov avrm rourro TrpooBoiroiei Trpo? rrjv
d\r)6eiav. oaw yap /ma\\ov irapdBo^ov eVri /cal
repar wSe? TO atviy^ia, TOCTOVTW /JLO\\OV eoi/ce
,, fir) TO?? avroOev \eyofjLevois
, aXX-a ra \e\rj06ra irepiepyd^eaOai KOI
rj Trporepov d<f>ia-raa-0ai, Trplv av VTTO Oeols r)ye- D
K(f)avf) yevofieva rov ev fjfMv reXecry, yttaX-
Be T\ei<t)(Tr} vovv /cal el Br] n Kpelrrov r^Mv
TOV vov, avrov rov ez/o? /cal rdyaOov /J,oipd
TO TTCLV d/jiepi(TTW^ e^ovo-a, Trjs ^rv^rj^
7r\rjpa)/jLa /cat, ev TW evl teal dyaOfa o~vve%ovo~a
104
TO THE CYNIC HERACLEIOS
Perseus or Theseus,, let us say, and have written in
the style of Antisthenes ; and in place of the
dramatic setting used by Prodicus, 1 in treating
of those two gods 2 you should have introduced into
your theatre another setting of the same sort.
But since I have mentioned also the myths that
are suited to initiation, let us ourselves indepen-
dently try to see what sort of myths they must be
that suit one or the other of those two branches of
philosophy; 3 and no longer need we call in the aid of
witnesses from the remote past for all points, but we
will follow in the fresh footprints of one 4 whom
next to the gods I revere and admire, yes, equally
with Aristotle and Plato. He does not treat of all
kinds of myths but only those connected with
initiation into the Mysteries, such as Orpheus,
the founder of the most sacred of all the Mysteries,
handed down to us. For it is the incongruous
element in myths that guides us to the truth. 5 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 truth, and not to relax our efforts until
under the guidance of the gods those hidden things
become plain, and so initiate or rather perfect our in-
telligence or whatever we possess that is more sublime
than the intelligence, I mean that small particle of
the One and the Good which contains the whole in-
divisibly, the complement of the soul, and in the One
and the Good comprehends the whole of soul itself
1 i.e. in his allegory the Choice of Heracles ; Xenophon,
Memorabilia 2. 1.2; Julian, Oration 2. 56 D.
2 i.e. Pan and Zeus ; cf. 208s.
3 i.e. ethics and theology; cf? 216 B.
4 lamblichus; cf. Oration 4. 157 D. 5 Cf. Oration 5. 170. *
105
THE ORATIONS OF JULIAN, VII
Trdaav avrrjv Bid rf)<$ vTrepe^ova-rj^ KOI
avrov Kal e^rjprjfjievr)^ Trap over las. d\\d ravra
fjbev d/ji(f)l rov fj^eyav kiovvaov OVK oZS' OTT&)?
uoi /3aK%evovri aavr/var TOV ftovv Se 218
rfj y\ct)rrr)' Trepl rwv apptjTCov <yap
ovBev XP*) ^zyeiv. a\\d JJLOI deal /JLCV e/ceivcov KOI
V/jLWV & TOfc? TToXXot?, OGOL Tft)? IfTTG TOVTCOV
d/jivrjTOL, rr)v ovrjcnv Boiev.
'Tirep $e &v eiTrelv re KOI aKOvaai OefJiis
KOL dvefjLea-vjTOV a^orepot? eVrt, Tra? \6yos
6 7rpo(j)p6fjLevo<; GK re Xefea)? KOI
OVKOVV eTreiBr) KOI o /jbv
eariv, K Bvoiv TOVTOIV arv^Keia'GTai. <TKO- B
Be etcdrepov avrwv. ecrnv a7r\rj rt9 ev
jravrl Bidvoia, real fjuevroi KOL Kara ayfiiLa
TO, TrapaBeiy/jbara Be d^olv eari
TroXXa. TO [lev ovv ev a7T\ovv ecrTi fcal ovBev
Belrai, 7roiKi\ia<$, TO B' ea^ixaTLa-fJievov e%et Bia-
cfropas ev eavru) TroXXa?, &v, elf TI aoi T% prjro-
pifcrfs ejjbekrjo-ev, OVK dgvveros el. rovrcov Brj TWV
Kara Bidvoiav cr^rjfjidrwv dp/Jiorret T&> /JLvd(o ra
ra' 7r\r)V epoiye ovd^ vTrep rwv TroXXw^ ov6*
rwv arccuvrwv ecrrl ra ye vvv prjreov, aXX'
Bvolv, rov re (rejjLvov Kara rrjv Bidvoiav /cal
rov dTreufyalvovros. ra Be avra ravra Kal Trepl C
rrjv \e%iv yiverai. /Jbopfyovrai yap 7r&>9 Kal o")(r)-
uari^erai rrapa rwv ^ Trpofyepofjievwv eiKrj /mrjB^
McrTrep ^ei/jidppovs e\Kovrwi> crvpfyerovs pyudrcov
CK T?}? rpioBov aXXa Toti^ Bvoiv rovrouv, orav
uev VTrep rwv Oeicov Tr^drrwuev, ae/jivd %p^ irdvv
106
TO THE CYNIC HERACLEIOS
through the prevailing and separate and distinct
presence of the One. 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 Dionysus 1 ; and
now I set an ox on my tongue : 2 for I may not
reveal what is too sacred for speech. However,, 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 thereof!
And now to confine myself to what is lawful for us,
both for me to say and for you to hear. Every
discourse that is uttered consists of language and the
thought to be expressed. Now a myth is a sort of
discourse and so it will consist of these two. Let us
consider them separately. In every discourse the
thought is of two kinds, either simple or expressed
in figures of speech ; and there are many examples
of both kinds. The one is simple and admits of no
variety, 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 rhetoric ; and most of these figures of
thought are suited to myth. However I need not
now discuss all or indeed many of them, but only
two, that in which the thought is dignified and that
in which it is paradoxical. The same rules apply
also to diction. 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 torrent. And now to
consider these two types. When we invent myths
about sacred things our language must be wholly
1 Of. Oration 4. 144 A.
2 A proverb for mysterious silence ; cf. Theognis 815 ;
Aesch. Ag. 36.
107
THE ORATIONS OF JULIAN, VII
TO, pijfjiaTa elvai KOI Trjv \e^Lv a>9 evi jjLCL\i<TTa
(T(O(j)pova /cal /caXrjv /cal rot? Oeols TrpeTrcdBeo'Td-
Trjv, TWV aiG'Xjpwv Be fj,r)Bev /cal {3\ao~<f)ijfjLa)v rj D
Bvo~a-efi)v s 07T&)9 //-T) TO> rrXijOei Trjs TOiavT'rjs
dp'xrjyol OpaavTrjTos yevcopeOa, fjid\\ov Be /cal
Trpo TOV 7rX^ou9 avTol TO Trepl rov9 Oeovs r)<re-
j3r)/cevai 7rpo\d/3Q)jjLev. ovBev ovv direfji,
elvai %pi] Trepl ra9 TOiavTas Xe^et9, aXXa
rrdvTa /cal /ca\d /cal fjLeya\OTrp7rf) /cal 0ela /cal
Kadapa /cal Trj? TWV Oe&v ovaias et9 Bvva/juv
eo-TO^aa-fMeva' TO Be /caTa TIJV Bidvoiav aTre/jL- 219
(fraivov TOV XprjaL/jiOV yiyvo/uevov %dpiv ey/cpiTeov,
ft>9 av fJir) TWOS VTTO/Avrfcrea)? e^wdev ol avOpwrrot
Beofjievoi, aXX' VTTO TWV ev avT& \yojJLeva)v TW
fjivOw Bt,Bao~/c6/jL6voi TO \avOdvov iLwvQai /cal rro\v-
Trpayfjiovelv v<f) rjyefJLoo~i rot9 Oeols Trpo
IBov yap eywye TTO\\WV rjKOvaa \eyovTa>v
TTOV fjuev TOV Aiovvcrov, eTreLrrep e/c %fAe\r)s eyeveTo,
Oeov Be Bia Oeovpylas KOI Te\crTLKrj<;, coo~Trep TOV B
BeaTroTijv 'Hpa/cXea Bid rr}9 ftacr i\i/cfjs dpeTrjs et9
TOV "Q\v/jLTrov VTTO TOV 7raT/309 dvrj^dai, TOV Ato9
aXX', ft) Tav, elrrovt ov %vviTe TOV pvOov <pavepw<$
alviTTO/jievov. TTOV yap f] yeve.o~i<> CCTTIV wcnrep
f HpaXeov9, OVTW Brj 1 /cal Aiovvcrov, e^ovaa /JLCV
TO KpeiTTov real vrrepe^ov /cal egyprj/jievov, ev TM
fjLGTpiW Be O/iCt)9 6Tt T/}9 (IvOpWTTiVr}^ <J)V(Te(i)<>
/jievovaa ical TTW? d^o/jLOLov/juevrj Trpbs rj/jids; '\\pa- C
-779 Be \eyeTai TraiBiov yeve&Oai /cal /caTa
WTO) TO ffwfjia TO Oelov eTTiBovvai, /cal
1 8^ Cobet, Se Hertlein, MSS.
108
TO THE CYNIC HERACLEIOS
dignified and the diction must be as far as possible
sober, beautiful, and entirely appropriate to the
gods ; there must be nothing in it base or slanderous
or impious, for fear we should lead the common
people into this sort of sacrilegious rashness ; or
rather for fear we should ourselves anticipate the
common people in displaying impiety towards the
gods. Therefore there must be no incongruous
element in diction thus employed, but all must be
dignified, beautiful,, splendid, divine, pure, and as far
as possible in conformity with the essential nature of
the gods. But as regards the thought, the incon-
gruous may be admitted, so that under the guidance
of the gods men may be inspired to search out and
study the hidden meaning, though they must not
ask for any hint of the truth from others, but must
acquire their knowledge from what is said in the
myth itself. 1 For instance I have heard many
people say that Dionysus was a mortal man because
he was born of Semele, and that he became a god
through his knowledge of theurgy and the Mysteries,
and like our lord Heracles for his royal virtue was
translated to Olympus by his father Zeus. " Nay,
my good sir," said I, "do you not perceive that
the myth is obviously an allegory ? " For in what
sense do we regard the " birth " of Heracles, yes, and
of Dionysus as well, since in their case birth has
superior and surpassing and distinctive elements,
even though it still falls within the limits of human
nature, and up to a certain point resembles our
own ? Heracles for instance is said to have been
a child, even as we are ; his divine body grew
gradually ; we are informed that he was instructed
1 Cf . Oration 5. 170 B.C.
109
THE ORATIONS OF JULIAN, VII
BiBaaKd\ots IcrroprfraL, Kal arparevaa-
Xeyerai /cal Kparf)o~ai rrdvrwv, Ka^elv Be
O//.W9 Kara 1 TO o~wua. Kairoi avr<p ravra fjiev
VTrijpge, uei^ovax; Be r) /car' avdpayrrov. ore yap ev
TO49 (TTrapydvoL? d7roTrvi<ya)v rot9 Spd/covras KOI
7rpo9 avra TrapaTaTTo/Aevos ra TJ}? ^ucrew?
crTOt%6ta, OdXTrrj teal icpvpovs, elra TOA? aTropcord- D
rot? KOL diJLa^wrdroL^, evBeia Xeyco Tpo^>r^ KOI
epr)/j,ia, real rrjv Bi avrov Tropelav ol/JLai rov
fjia TGI/? deovs ov KvKiKa elvai, fiaBiaai Be
avrbv a>9 eVt f^pa9 r^9
rl 7./9 cbTTOpov r]v 'HpatcXel; ri
avrov r& Oeiw Kal KaOapcordrco aco/juan, TMV
\eyofjievwv TOVTWV aToi'^elwv Bov\ev6vrci)v avrov
ry Br)fj,iovpyitcfj KOI re\eo-iovpya) rov d%pdvrov '220
Kal KaOapov vov Bvvd/j,ei; ov 6 /j,e<ya<$ Zeu9 Bid
T/}9 TLpovoias ' ^drfva^, eTTHTrrjcras avrw (f)i>\a/ca
rrjv Oeov ravrrfv, o\r)v e% o\ov rcpoefievo^ avrov, 2
ra) KOCTIJLW awrrjpa efyvrevaev, elr 7ravr)<yaye Bid
rov Kepavviov rrvpos rrpos eavrov, VTTO r& 6eiw
a vv 611 part, T/}9 aWepias avyrjs rjKeiv rrap eavrov
r&> TraiBl KeXevcras. aXX' vrrep jj,ev rovrcov e/jioi
re Kal VJMV t / \eco9 'Hyoa/cA,^? eir).
Ta Be rfjs kiovvcrov 6 } pv\ov //,e^9 ^ei> yeveaeo)^,
ovcrris Be ov <yei>ea-ea)<>, d\\d Bai/Jiovias K(f)dvo~ea)$ B
Kara ri rot 9 dvOpwrriKols TrpoaeoiKei'; r)
1 /car* Cobet, Kal Hertlein, MSS.
2 Cf . Oration 4. 149 B.
110
TO THE CYNIC HERACLEIOS
by teachers ; 1 they say that he carried on wars and
defeated all his opponents, but for all that his body
had to endure weariness. And in fact all this did
in his case occur, but on a scale greater than human.
For instance, while still in swaddling clothes he
strangled the serpents and then opposed himself to
the very elements of nature, the extremes of heat
and cold and things the most difficult and hardest
to contend with, I mean lack of food and loneliness ; 2
and then there is his journey over the sea itself in
a golden cup, 3 though, by the gods, I do not think it
was really a cup, but my belief is that he himself
walked on the sea as though it were dry land. 4 For
what was impossible to Heracles ? Which was there
of the so-called 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 intelligence ? For him did mighty Zeus,
with the aid of Athene goddess of Forethought,
beget to be the saviour of the world, and appointed
as his guardian this goddess whom he had brought
forth whole from the whole of himself; and later on
he called him to his side through the flame of
a thunderbolt, thus bidding his son to come to him
by the divine signal of the ethereal rays of light.
Now when we meditate on this, may Heracles be
gracious to you and to me !
As for the commonly received legend about the
birth of Dionysus, which was in fact no birth but a
divine manifestation, in what respect was it like the
birth of men ? While he was still in his mother's
1 Of. Dio Chrysostom, Oration 1. 61, Arnim. 2 Cf. 230 B,
3 Apollodorus, Bibliotheca 2 ; Athenaeus 11. 470.
4 This is perhaps a passing sneer at the Christians and
need not be taken too seriously.
Ill
THE ORATIONS OF JULIAN, VIJ
avTov Kvovo~a, fyaaiv, VTTO r?)? "Upas
0-779 c^aTraT^Oetaa rbv epaarrjv
ft>? rrapd Tr)v ya/jieTijv etwOe (poirdv, irpbs
elra OVK dvao"^6jui6vov TO (Tco/jLaTiov TWV
l TOV Ato? VTTO rov Kcpavvov /care-
Trdvrtov 8' oyaoO TrvpovfjLevwv,
6 Zeu? dp7rd<rai TOV Aiovvcrov Kal
TOV avTOv jj,rjpbv eppdirrei' eiTa e/ceWev, fjvifca
T\(T(f)Op^Or) TO /8/36009, toSlVWV 6 ZL/? 67Tt Ttt? C
vv/ji(f)a<; ep^CTaf TO Av0i pa/z/xa Se CLVTCLI TW
q) TrpoaeTrd&ovaai TOV 8i0vpafji{3ov rjfjiiv et?
Trporfyayov etra dfjidvr), fyaaiv, o #eo? VTTO
rr}? r/ H/9a?, eiravcre &' CLVTW Trjv vocrov ^ MiJTrjp
TWI> 0wv, 6 Be rjv avTL/ca 6eos> efarovTO yovv ov
CLVTW KaOdrrep 'Hpa/cXet ov&e 'loXeco? ov$
WV ovft "TXa? ovS* "AfiSrjpos, d\\d ^aTvpoi
Kal Ba/c^al Kal Ila^e? Kal Sai/Aovcov aTpaTid. D
opas OTTO)? dvOpwTTiKr) pev r) cnropa Bid TWV
'
Kepavvicov, r) &' aTCOKvricn^ dvOpwmKWTepa, d
Be Tolv elprjfjievoiv Trpocro/juoioTepa rot? d
TCL epya; TI ovv ov KaTa/3d\XovT<$ TOV \ijpov
6K6LVO TTpWTOV VTTtp TOVTWV iO~/jLV, ft)? ^6/^\>;
ao<p^ TO. 0ela; Trat? jdp rjv KaSyLtou TOV QOLVLKOS,
TOVTOIS Be Kal 6 $eo? aotyiav fjbapTVpei
IloXXa? Kal <&oiviK<; 6Bou$ fJLaKapwv eBdrjaav
\eyo)v. alo~6ecr6ai ovv /JLOL BoKet TOV 6eov TOVTOV 221
Trap' f/ EA,\7;ort Kal TTJV ecro^Levrjv e
1 ffto/j.dnoi' fv rcav Krvirrj/^drcav Friederich ; Hertlein approves
but would omit eV : Sfafj-driov ev ru>v KTIJ/ULOLTWI' Hertlein, MSS. ,
rb Sw/j.dTiov ev /crvTrrj/xo rwv Reiske, eVcr/f^v|/avToy Arnoldt.
112
TO THE CYNIC HERACLEIOS
womb she, as the story goes, was beguiled by jealous
Hera to entreat her lover to visit her as he was
wont to visit his spouse. And then her frail body
could not endure the thunders of Zeus and began to
be consumed by the lightning. But when every-
thing there was being devoured by flames, Zeus bade
Hermes snatch Dionysus forth, and he cut open his
own thigh and sewed the babe therein. 1 Then in
due course when the time was ripe for the child's
birth, Zeus in the pangs of travail came to the
nymphs, and they by their song over the thigh
"Undo the stitching " 2 brought to light for us the
dithyramb. Whereupon the god was driven mad by
Hera, but the Mother of the Gods healed him of his
sickness and he straightway became a god. And he
had for followers not, like Heracles, Lichas for
instance or lolaus or Telamon or Hylas or Abderos,
but Satyrs, Bacchanals, Pans and a whole host
of lesser divinities. Do you perceive how much of
human there is in this generation through the fire of
a thunderbolt, that his delivery is even more human,
and that his deeds, even more than these two that
we have mentioned, resemble those of human beings ?
Now why do we not set aside all this nonsense and
recognise herein first the fact that Semele was wise
in sacred things ? For she was J;he daughter of
Phoenician Cadmus, and the god himself bears
witness to the wisdom of the Phoenicians 3 when he
says " The Phoenicians too have learned many of the
roads travelled by the blessed gods." 4 I think then
that she was the first among the Greeks to perceive
1 Cf . Euripides, Bacchae 279 foil. 2 Cf. Pindar fr. 85.
3 Cf. Oration 4. 134 A.
4 An oracular verse from an unknown source.
H3
VOL. II. I
THE ORATJONS OF JULIAN, VII
avTov OVK es jAaKpav Trpoayopevcraaa Kivycrai
fjLev 6a,TTOv r) Trpoo-fjfcov rjv TLVCL TWV rrepl avrov
opjiwv, OVK dvao"XOjjLvr) TOV eifiapfjievov Trepijjuelvai
%povov, elra dva\w@T/vai rrpos TOV rrvpbs TOV
eV avTijv. eVel Be ebeSo/CTO T> Au
iraaiv avOpwrroiS ev&ovvai dp%r)v /cara-
erepa? Kal fjLera^a\elv l CLVTOVS K TOV
ftiov TT/DO? TOV r)/*6pd)Tepov, ef 'Iv&wv 6 B
avTOTTTOs etpauveTO
ra? 7roXet9, aycov /&' eavTov
CXUfJLOVlWV TiV&V 2 KOI BlSoVS dv6p(t>TTOlS KOlvf) fJLGV
avpftoKov TT/? emfyaveias avTov TO T/}?
$ (frvTOV, vfi ov fjioi Botcovcriv, 6%r)/j,pa)0ev-
TGOV aUTOt? TWV TTpl TOV /3iOV, " Ei\\r)V<> Trf?
eTrcovvfjLias avTO TavTrjs dgiwcrai, /j,r)Tpa B' avTov
rrpocreiTreiv Trjv %6/ji6\r)v Sia Trjv Trpopprjaiv, aXXw?
re /cal TOV deov TLJJL&VTOS avTrjv, are TrpttiTVjv lepo- C
Be, a>9 av rt? aKpiftws GKOTTMV e'l-
ToiavTrjs, ol TOV Ai6vvo~ov OCTTIS TTOT'
ecrrt Oewv %r)TovvT6$ Td\fj0e<; e%ov a>9 e^v 6/9
fjivOov SieaKevaaav, alviTTOfjuevoi TIJV re ovcriav
TOV deov Kal Trjv ev rot9 vorjTol? rrapa TW TraTpl
Kvijo-iv Kal TOV djevvrjTOv avTov TOKOV ev T&
Kov/jito 3 ..... ev TO) jravTi, Kal Ta\\a efagf/s ocra
TOV r)Teiv rjv a%ia* <f)pdei,v Be 7' ov paSia
Hertlein suggests, /j,Ta/3d\\eiv AJSS.
2 nvS>v Hertlein suggests, nva. MSS.
3 KOff/jua . . . /car . . . y/u.aT . . . iv V, lacuna MSS.
4 &ta, <f>pdfiv 5e 7' ov pa5m e>oi Hertlein suggests, lacuna
MSS.
114
TO THE CYNIC HERACLEIO3
that there was to be before long a visible manifes-
tation of this god, and that she foretold it, and
then that, sooner than was fitting, she gave the
signal for certain of the mystic rites connected with
his worship, because she had not the patience to
wait for the appointed time, and thus she was
consumed by the fire that fell upon her. But when
it was the will of Zeus to bestow on all mankind in
common a new order of tilings, and to make them
pass from the nomadic to a more civilised mode
of life, Dionysus came from India and revealed
himself as very god made visible,, visiting the cities
of men and leading with him a great host of beings
in some sort divine ; and everywhere he bestowed
011 all men in common as the symbol of his mani-
festation the plant of " the gentle vine " ; and since
their lives were made more gentle by it the Greeks
as 1 think gave it that name ; l and they called
Semele the mother of Dionysus because of the pre-
diction that she had made, but also because the god
honoured her as having been the first prophetess of
his advent while it was yet to be.
Now since this is the historical truth of these
events if they are accurately considered and examined,
those who sought to discover what sort of god
Dionysus is worked into a myth the truth which
is as I said, and expressed in an allegory both the
essential nature of the god and his conception in his
father Zeus among the intelligible gods, and further
his birth independently of generation in this our
world. 2 ... in the whole universe, and in their proper
order all those other facts which are well worth
1 T/juepi? the vine ; ifitAfpos = gentle.
a Here follows a lacuna of several words.
"5
i 2
THE ORATIONS OF JULIAN, VII
fjiev Kal Bid rb dyvoelv CTI Trcpl avr&v TO D
dtcpi/3es, rv)(ov Be real ovtc e0e\ovTi rbv /cpvfaov
dfjLCi /cal <>avepbv Oebv wcnrep ev dedrpw 7rpo(3d\-
\eiv a/coat? dvegerda-Tois KOL Siavoicus eVt Trdvra
jjia\\ov rj rb <f)i\ocro(f)eiv rer/aa/u-yLtei/at?.
'AXX' vTrep IJLGV TOVTWV larw Ato^f<TO? auro?,
cS KOI Trpoaev^o/jLat ra? re e'/xa? /cal ra? v/jLerepas
KJ3aK%6v<Tai cfrpevas eTrl rrjv d\r)6rj TWV Oewv
<yvwcriv, co? av firj irdKvv d^d/c^evTOL ^povov rc5
Bern pAvovres oTTocra o TlevQevs l 7rd@co/uLev, IVw? 222
Hev KOI ^co^re?, Tra^ra)? Be dTraXkayevTes rov
OT yap av 2 fj,r) TO 7re7r\7)0v 'a /Jievov
V7TO T^9 VOeiBoVS KOi ev TO)
dBiaiperov 0X779 re eV TTCLGIV
ovaia^ rov kiovvaov re^eatovp-
7re/3t TOI' ^eoz^ evOeov
TOUTft) KlvBvVOS 7TL TToXXa pVTJVai T7JV
pvelaav Be Bi6(T7rd<r0ai /cal Biaa-Traa-Qela-a
TO Se pvelaav /cal Bia&TracrQela-av /JLTJ Trpo- B
i9 T049 prj^acTiv vBdnov /j,rjBe \LVOV
d/cpodaBa), ^vvierw Be TO, \eybfjieva
aXkov, ov HXdrwv, bv H\a)Tivo<;, bv
os, bv b Bai/jibvios 'Ia/z,/9X//^O9. 09 S'
civ /Jirj ravrr) Troifj, f ye\dae f rai fJ^ev
1 UevQevs frrafle MSS. ; Hertlein would omit eiraBf.
2 &y Hertlein would add.
3 r(\ecnovpyr]6ri Hertlein suggests, r f \fffiovpyri6eiir) MSS.
116
TO THE CYNIC HERACLEIOS
studying but too difficult for me at any rate to
describe ; partly perhaps because I am still ignorant
of the precise truth about them, 1 but perhaps also
because I am unwilling to exhibit as in a theatre
this god who is at once hidden and manifest, and
that, too, to ears that have not sought after truth and
to minds disposed to anything rather than the study
of philosophy.
However let Dionysus himself decide about these
things, though I do indeed implore him to inspire
my mind and yours with his own sacred frenzy
for the true knowledge of the gods, so that we
may not by remaining too long uninspired by him
have to suffer the fate of Pentheus, perhaps even
while we are alive, but most certainly after death
has freed us from the body. For he in whom the
abundance of life has not been perfected by the
essential nature of Dionysus, uniform and wholly
indivisible as it is in the divisible world and pre-
existing whole and unmixed in all things, he I say
who has not been perfected by means of the
Bacchic and divine frenzy for the god, runs the risk
that his life may flow into too many channels, and as
it flows be torn to shreds, and hence come to
naught. But when I say " flow " or " torn to shreds "
no one must consider the bare meaning of the words
and suppose that I mean a mere trickle of water or
a thread of linen, but he must understand these
words in another sense, that used by Plato, Plotinus,
Porphyry and the inspired lamblichus. One who
does not interpret them thus will laugh at them no
doubt, but let me assure him that it will be a
1 Cf. Plato, Republic 382 D.
117
THE ORATIONS OF JULIAN, VII
ye\wv 6/577/^09 wv del rr}? rwv Oewv
7i>cocreft>9, 779 dvrd^uov ovBe rb rcdaav OJJLOV fierd
7-779 TMV e Pa)fjiai(0v emrporrevaai rrjv ftapftdpwv C
eycoye Oei/jbrjv av, ov /JLO, TOV e/j,bv Seo'TroT^z/'HXtoz'.
d\\d pe 7rd\iv OVK otS' ocrTt9 Qewv eVt ravr
eftdrc'xeva'ev ov 7rpoe\6/jivov.
Ov Be evKv e^v avrd' Kara [lev T^V Stdvoiav
d7T/ji<f)aivovTs oiav ol fJivOoi yiyvMVTai, Trepl TMV
delwv, avroOev r^uv oxrTrep ftowcri /cal
povrai fj,rf TTKTTeveiv 0-77X0)9, d\\a rb
GKorrelv /cal SiepevvaffOai. roaovroy 8' earl
fcpelrrov ev rovrois rov ae/nvov rb
6<r(p Bid fjiev eicelvov Ka\ovs \iav real
Kal dyaOovs, dvOptoTrovs Be ofjiws roi'9 deovs D
KivBvvos vo/uLio-ai, Bid Be rwv dire^aivovrwv
VTrepiBovras rwv ev rq> fyavepw \<yo/jLev(av evrl rr)V
egrjprjjuevrjv avrwv ovcriav teal VTrepe^ovcrav Trdvra
rd ovra KaOapdv vo^cnv e\rrl<$ dvabpafJieZv.
/ACTS ovv avrat rov rrjv re\e(rriKr)v Kal 223
fyikocrofyiav rd /jiev prjfjbara Travrbs
evayfj Kal a-efjivd Trpotyepecrdai, Kara Be
rrjv Bidvoiav d\\oiorepav rroielvOai rrjv
TOIOVTWV. o Be rfj<$ rwv r]6wv
TO 1)9 A-oyoi^ rr\drrwv Kal fjivOovs rrapdywv
rovro /u,^ 777)09 avBpas, dk\d 7r/oo9 rralBas
1 Spdrw rovro Hertlein suggests, vpiorov r$ MSS.
118
TO THE CYNIC HERACLEIOS
Sardonic laugh,, 1 since he will be forever deprived of
that knowledge of the gods which I hold to be more
precious than to rule over the whole world, Roman
and barbarian put together, yea, I swear it by my
lord Helios. But again some god or other and no
choice of my own has made me rave with this Bacchic
frenzy.
To go back then to what led me to say all this.
Whenever myths on sacred subjects are incongruous
in thought, by that very fact they cry aloud, as it
were, and summon us not to believe them literally
but to study and track down their hidden meaning.
And in such myths the incongruous element is even
more valuable than the serious and straightforward,
the more so that when the latter is used there is risk
of our regarding the gods as exceedingly great and
noble and good certainly, but still as human beings,
whereas when the meaning is expressed incongruous
there is some hope that men will neglect the more
obvious sense of the words, and that pure intelligence
may rise to the comprehension of the distinctive
nature of the gods that transcends all existing
things.
These then are the reasons why that branch of
philosophy which is connected with initiation and
the doctrines of the Mysteries ought by all means to
be expressed in devout and serious language, while
as regards the thought the narrative may be ex-
pounded in a style that has stranger qualities. But
one who is inventing tales for the purpose of reform-
ing morals and inserts myths therein, does so not for
men but for those who are children whether in years
1 A proverb for forced laughter, cf. Odyssey 22. 302;
Plato, Republic 337 A.
109
THE ORATIONS OF JULIAN, VII
* r)\i/ciav rj r&> (frpovelv, rcdvrw^ Be TWV
\oywv TOVTWV Beo/jbevovs. el pev ovv ??/>tet9 aoi
TraiBe? ecfrdwrj/juev etre eyon etVe 'AraroXto? ovrovi, B
(Tvy/caTapi0/j,i, Be rovrq) Kal TOV IMLe/ji/jLopiov KOI
TOV %a\ovcrTiov, 7T/005 TOVTOis Be, el ftov\6i, fcal
TOU5 aXXou? efr}?, 'Kvriicvpas aoi Bel' TL yap av
dfc/ci^oiTO rt?; evrel TT^O? rwv Oewv KOI Trpo? avrov
TOV fj,v0ov, /j,a\\ov Be rov KOLVT) TTCIVTCOV /8ao"tX,eco9
, TL aoi fjieja rj fjLi/cpbv TreTroLrjraL epyov;
yu-era TOV Bi/caiov; TIVCL
TrevOovvTa, ra> \6ya) BiBd^as, OTI C
fir) KCLKOV 6 QavaTos fJbrjTe TW TcaQovri fJLrjTe rot?
ol/ceioi? avTov; Tt9 &' alTidaeTaL (re TT}? eavTov
fjieipatcio-tcos awfypoavvr)?, OTL TreTroirjtcas avTov
ef d(TQ)Tov a-axppova KOI ica\bv ov TO awjxa povov,
d\\a TToXu /j,d\\ov Trjv ^v^rjv fyalveadai] Tiva
Be d(TKr](n,v eTroirjcra) TOV /3/ou; TL Be CTOL d^iov
T% Aioyevovs ftaKTrjptas r) val pd Ata TT;?
Trapprj&ias TreTroirjTai; epyov oiei /jueya ftaKTrjpLav
\aj3eiv rj Tpfyas dveivai, teal TrepivoGTelv ra9 D
Kal TO, (TTpaTOTreBa, Kal rot? /j,ev /SeXr/o--
\oiBopela } ai, rov9 Be ^eipiaTOv^ OepcnreveLv;
elire Trpbs TOV Ato9 Kal irpbs TovTwvl T&V dfcpow-
fjuevcov, 01 Bi v/>ta9 Trjv <f>iXoao(f>iav eKTpeTrovTai,
dv0* OTOV 7T/009 /ev TOV /jiaKapiTrjv Ka)^cr TCUVTIOV
et9 'IraXtai^ 77X^69, ou/cert fJievTOi Kal pe^
FaXXfcWv; KaiTot, TropevOels 7T/3O9 ^59, el
aXXo, %vvelvai <yovv crov r^9
120
TO THE CYNIC HERACLEIOS
or intelligence, and who on all accounts stand in
need of such tales. If, however, you took us for
children, me, for instance, or Anatolius here, and you
may reckon with us Memmorius also and Sallust and
add if you please all the others in due order, then
you need a voyage to Anticyra. 1 For why should
one pretend to be polite ? Tell me, I ask, in the
name of the gods, and of myth itself, or rather in the
name of Helios the King of all the universe, what
have you ever accomplished, great or small ? When
did you ever champion one who was resisting
oppression and had right on his side? When did
you ever comfort the mourner and teach him by
your arguments that death is not an evil either for
him who has suffered it or for his friends ? What youth
will ever give you the credit for his temperance, and
say that you have made him show himself sober in-
stead of dissolute, and beautiful not merely in body
but far more in soul ? What strenuous discipline
have you ever embraced ? What have you ever
done to make you worthy of the staff of Diogenes or
still more, by Zeus, of his freedom of speech ? Do
you really think it so great an achievement to carry
a staff and let your hair grow, and haunt cities and
camps uttering calumnies against the noblest men,
and flattering the vilest ? Tell me in the name of
Zeus and of this audience now present, who are dis-
gusted with philosophy because of men of your sort,
why was it that you visited the late Emperor Con-
stantius in Italy but could not travel as far as Gaul ?
And yet if you had come to me you would at any
rate have associated with one who was better able to
" l Hellebore, supposed to be a cure for madness, grew at
Anticyra ; hence the proverb : cf. Horace, Satires 2. 3. 166.
121
THE ORATIONS OF JULIAN, VII
Bwa/jLevti) Tr\r]o~id^eiv e/-teAAe? dvOpoyrtM. TL Be L'24
/cal TO 7TpL(j)OLTdv 7ravTa^ov /cal Trape^eLv irpd-
yfjLaTa rat? TJ/JLLOVOLS; d/covct) Be eywye real rot?
ra? rj/jbLovovs i\avvovcnv, O'L adXXov v^ds r) TOVS
crTpaTLO)Ta$ Tre^pi/cacrL' %pr)o~6ai yap avTols rot?
vXot? 1 d/covo) TLvd<$ v/jLwv ^aKeTTWTepov rj rot?
cL(peO~lV KLVOL. yi/yi/O~(/6 OVV aVTol^ LKOT(0$
(bojjepcoTepoi, 7ra\aL LLev ovv VLLLV eueu/iiv eyw
TOVTO TO ovofjLa, vvvl Be avTo eoL/ca /cal ypdtyeiv. B
a7TOTa/CTiO"Ta? rti/a? ovo^d^ovo'Lv ol
Ya\L\aloi' TOVTWV ol TrXetof? fjuicpd
7ro\\d irdvv, jmd\Xov Be TO, irdvTa TT
^vy/co/jLL^ovo-t,, /cal 7rpoo~/cTwvTaL 2 TO
/cal Bopv(f)opLo-0aL /cal Oepa7reveo~6ai. TOLOVTOV
TL /cal TO v/JieTepov epyov eo~TL, irXrjv laws TOV
%pr)/jLaTieo~0ai. TOVTO Be ov Trap 1 v/j.
Trap' r)fj,d<? Be' avveTMTepOi yap ea-pev TWV
e/ceivwv IVaj? Be /cal BLO, TO fJurjBev V/ULLV elvai Trpo-
"X, r )l J ' a TOV (>opo~koyLV ev7rpoo~a)7ra>s, OTTOLOV C
eiceivoi<$, rjv \eyovo-iv ov/c olB* OTTW? eXerj fjLoo-vwrjv ',
Ta B* a\,\a ye irdvra eo~Tlv vfjblv T tcdiceivois
7rapa7r\ijo~La. KaToKeKoiiraTe Trjv TraTpiBa &o-irep
eicelvoi, TrepifyoiTaTe TrdvTrj /cal TO o~TpaTo-
ireBov Biwx\.r)o~aTe fjid\\ov e/ceivwv /cal LTa^a)-
Tepov ol /juev yap /ca\ovjjievoL, uyLtet? Be /cal
direXavvofjievoL. /cal TL %pi]o-Tov e/c TOVTCOV V/JLLV
eyeveTO, fJLa\\ov Be /cal rjfuv Tot? a/VXot9; dvrfk- D
Qev 6 'Ao~/c\rj7rLdBr)s, etra. 6 ^ep'rjviavo^, eiTa 6
v, eiTa ov/c olBa nrai^dpiov 6, TL %av6ov /cal
r, eiTa o~v, /cal //$' V/AWV O\\OL Bl<? TOO~OVTOI.
1 rots i-v\ois Hertlein would add ; Naber suggests fi
2 n-poo'KTwi'Tai Hertlein suggests, ttpoar\v olfj.ai MSS.
122
TO THE CYNIC HERACLEIOS
comprehend your language. What do you gain by
travelling about in all directions and wearing out the
very mules you ride? Yes, and I hear that you
wear out the mule drivers as well, and that they
dread the sight of you Cynics even more than of
soldiers. For I am told that some of you belabour
them more cruelly with your staffs than do the
soldiers with their swords, so that they are naturally
more afraid of you. Long ago I gave you a nick-
name and now I think I will write it down. It
"monks," l a name applied to certain persons by the
impious Galilaeans. They are for the most part men
who by making small sacrifices gain much or rather
everything from all sources, and in addition secure
honour, crowds of attendants and flattery. Some-
thing like that is your method, except perhaps for
uttering divine revelations : but this is not your
custom, though it is ours ; for we are wiser than those
insensate men. And perhaps too there is this difference
that you have no excuse for levying tribute on
specious pretexts as they do ; which they call "alms,"
whatever that may mean. But in all other respects
your habits and theirs are very much alike. Like
them you have abandoned your country, you wander
about all over the world, and you gave more trouble
than they did at my headquarters, and were more in-
solent, For they were at any rate invited to come, but
you we tried to drive away. And what good have you,
or rather, what have the rest of us derived from all
this ? First arrived Asclepiades, then Serenianus,
then Chytron, then a tall boy with yellow hair I
don't know his name then you, and with you all
1 Or "solitaries"; the word also means "heretic"; but
Julian evidently alludes to Christian monks who lived on
charity.
I2 3
THE ORATIONS OF JULIAN, VII
TI ovv K TT)? u/u-ere/oa? dvoBov yeyovev d
<w \q)<7TOi,; Tt? rjadero TroXt? 77 rt? IBiwTrjs T?)<?
VjjLrepa<$ Trapprja-ias; OVK dfypbvax; fiev TO ef
^ eVt roz^ ovSe l&elv i/^a? Oekovra
Tropeiav, ave\06vTe<$ Be d^povearepov
avrf) KOI dfjiadecrrepov /cal fjuavtayBecrrepov fypij-
<ra<j0, KoXafceixravTes a/ta /cal v\aKTr)0'avTe<s /cal
/3ty8\ta Soi/re? /cal ravra Trpoo-a^dijvaL 1 irpo<r- 225
\Lirapr)(TavTes; ov&eva vfiutv ol^ai eya) rocrav-
TCLKIS et? <f)t,\ocr6(f)ov (froirrjcraL, ocrd/cis et9
dvriypa(f)6Ci)<$ s UXTTC VIMV 'A./ca$ijjj,ia /cal Av/ceiov
dvrl TT}? Ilot/ctXr;? re ^^ TWV ftaa-Ckeiwv ra
TrpoOvpa.
OVK ttTra^ere ravra; ov /cara^a\ire vvv
yovv, el Kal yu-^ Trporepov, ore vfjuv ovbev ecrn
7T\eov CLTTO T?}? /co/Arj? /cal TT}? ftaKrrjpias; TTW? Be
Kal yeyovev vfi V^LWV evKaratypovrjTOs rj cf)i\o-
cro<pia; TWV prjropiKwv ol Bva/jLaOecrraTOi Kal ovB* B
UTT' avrov rov /SacrtXe&)9 'Ep/AoO rrjv <y\,)TTav
eKKaOapdrjvai Bvvd/jievoi, (frpevayOfjvat, Be ovBe
7T/909 aurr}? TT}? 'AOrjvd? <rvv rw 'Qp/jifj, rovro K
TT)? dyopatov Kal Treptrpe^ovcTrj^ dpTrdaavres
evrpe'xeia^' ovBe yap ev irapoifjiia TrepifyepbfJbevov
avro <yiyvo)crKov(ri TO art fibrpvs TT/^O? ftorpvv
TreTraiverai" op/juwcriv eirl rov KWICT/JLOV ftaKTrj-
pia, TpifStov, Ko/jir), TO evTevOev d/jiaOLa, Opdcros, C
Kal TrdvTa aTrXw? ra TOiaitTa. TVJV
, fyaariv, 6Bov Kal GVVTOVOV eTcl TTJV
Hertlein suggests,
124
TO THE CYNIC HERACLEIOS
twice as many more. And now, my good sirs, what
good has come from your journey ? What city or
individual has had any experience of your alleged
freedom of speech ? Was it not foolish of you to
choose in the first place to make this journey to an
Emperor who did not even wish to set eyes 011 you ?
And when you had arrived, did you not behave even
more foolishly and ignorantly and insanely in flatter-
ing and barking at me in the same breath, and
offering me your books, and moreover imploring that
they should be taken to me ? I do not believe that
any one of you ever visited a philosopher's school as
diligently as you did my secretary : in fact the
entrance to the Palace stood for you in place of the
Academy and the Lyceum and the Portico.
Have done with all this nonsense ! At any rate
lay it aside now if not before, when you can get no
advantage from your long hair and your staff. Shall
I tell you how you have caused philosophy to be
lightly esteemed ? It is because the most ignorant
of the rhetoricians, those whose tongues not King
Hermes himself could purify, and who could not
be made wise by Athene herself with the aid of
Hermes, having picked up their knowledge from
their industry in frequenting public places, for
they do not know the truth of the current proverb,
" Grape ripens near grape " 1 then all rush into
Cynicism. They adopt the staff, the cloak, the long
hair, the ignorance that goes with these, the
impudence, the insolence, and in a word everything
of the sort. They say that they are travelling the
short and ready road to virtue. 2 I would that you
1 A proverb to express emulation ; cf. Juvenal 2. 81.
2 Plutarch, Erotici p. 759, says this of the Cynics ; cf.
Diogenes Laertius 7. 121.
I2 5
THE ORATIONS OF JULIAN, VII
dperrjv levai l o<j)\ov Kal vfiels rrjv fjuatcpav eVo-
pevecrde- pdov av oY e/cetvrjs rj Bid ravrrjs rj\0ere.
OVK tare, on fieydX-a? e^ovaiv at (TVVTO/JLOI ra?
^a\e7r6rijra^ ; KOI Mcnrep ev rals Xeax^opot? 6 jjuev
rrjv o-vvro/jiov e\0elv SvvrjOels paov e/CTrepieicri, rrjv
Kv/c\a), ov/ceri ^VTOL TO avajrakiv o KVK\W jropev-
Oels e\0oi av TrdvTcos /cal TTJV eiriTOfJiov, ovrw Srj 2 D
Kal ev rfj (f)iXo(TO(f)La reXo? re ecrrt /cal dp^r) pia
re eavrov /cal d(f)OfjLOL(t)drjvai rot? deals'
v ovv eavTov ryvwvai, reXo? Be rj TT/DO?
ovv wt/<:o9 evai
iBwv TMV vo/jLLcr/jLarMV /cal TWV dvOpwirivwv
Soi;wv, et? eavrbv Kal rov 6eou
irporepov. eKeivw TO "^pva'iov OVK eari
ov% TI ^IrdjJL/jiOS tyd/j,/jLo$, el TT/JO?
avra ej~6rdoi, /cal rr/s d%la<$ avrwv
avra) TijjLrjrf) yeveadar jrjv yap avra olSev 226
d/ji(j)6rpa. TO crTravLcorepov Se /cal TO paov dv-
elvau /cevoSo^ias ravra /cal dfjiadias vevo-
epya' TO alo"%pbv rf /ca\bv OVK ev TO 9
Jievois rj ^lreyofj,evoi$ riOeTai, aX/V' ev rfj
(fret/yet Ta9 Treptrrd^ rpo<f)d<>' d7roo~rpe-
(j>erai Be rd dtypoBicria. /Bia^o/jievov Be rov
a-(t)/jiaTos, ov B6r) 7rpoo~TeT?i/cev ovBe Trepi/^evei rbv
fjidyeipov Kal TO, vTroTpifjijjiaTa Kal rrjv Kvio~o~av,
ovBe rrjv Qpvvrjv ovBe rr)v Aa'IBa ovBe rr)V rov
Betvos 3 7rpi/3\e7rrai ya/jLerrjv ovBe TO Ovydrpuov B
ovBe rr)V OepdrraLvav aXX' 0)9 evi fj,d\io~ra K rwv
1 Ifvat Cobet, -rropev6/j.e6a Hertlein suggests, lacuna V.
2 S^ Cobet, 8e Hertlein, MSS.
3 rov Servos Cobet, rov Se Hertlein, MSS.
126
TO THE CYNIC HERACLEIOS
were going by the longer ! For you would more
easily arrive by that road than by this of yours.
Are you not aware that short cuts usually involve
one in great difficulties ? For just as is the case
with the public roads, a traveller who is able to take
a short cut will more easily than other men go all
the way round, whereas it does not at all follow that
he who went round could always go the short cut,
so too in philosophy the end and the beginning are
one, namely, to know oneself and to become like
the gods. That is to say, the first principle is self-
knowledge, and the end of conduct is the resem-
blance to the higher powers.
Therefore he who desires to be a Cynic despises
all the usages and opinions of men, and turns
his mind first of all to himself and the god. For
him gold is not gold or sand sand, if one enquire
into their value with a view to exchanging them,
and leave it to him to rate them at their proper
worth : for he knows that both of them are but
earth. And the fact that one is scarcer and the
other easier to obtain he thinks is merely the result
of the vanity and ignorance of mankind. He will
judge of the baseness or nobility of an action, not by
the applause or blame of men but by its intrinsic
nature. He avoids any excess in food, and renounces
the pleasures of love. When he is forced to obey the
needs of the body he is not the slave of opinion, nor
does he wait for a cook and sauces and a savoury smell,
nor does he ever look about for Phryne or Lais or
So-and-so's wife or young daughter or serving-maid.
But as far as possible he satisfies his body's needs
127
THE ORATIONS OF JULIAN, VII
TT poaTV%6vTu>v ttTroTrX^cra? TTJV Oepaireiav TOV
KOI TO evo^Xovv e' avrov TrapaHrajjievo*;,
K T?}? *O\Vfji7TOV KOpV(f)f)S eTTlftXeTTei TOU?
\eifjLwvi /cara CTKOTOV fj
oaa ovBe Trapa TOV Kcatcvrbv ical TOV '
dpvXovaiv ol KOfJi^roTepoi TWV TroirjTwv. rj O-VVTO-
/AO? 080? ecTTiv avTrj. 8ei yap avTOV aOpows C
eKCTT^vai eavTOV teal yvwvai, OTL 0eio<> <TTi, KOI
TOV VOVV fJiV TOV eaVTOV ttT/OUTft)? Kal d/JLTaKlV1j-
T&)? crvve%eiv ev TOi? Oeious /cal d%pdvToi<; /cal
vorjfLaa'iv, 6\iya)p6Lv 8e Trdi'TV) TOV
Kal VO/JLL^CLV avTO /caTa TOV *}i{pdic\etTov
e/cftXijTOTepov, e/c TOV paaTOV Be avTO)
T? OepaTretas dTTOTrXrjpovv, eco? av o ^eo? wo-jrep
opydva) TO) o-w/jiaTi, yjpr]<iQai eTTLTaTTy.
TavTa fjuev ovv co? c^acrl TauTy. 1 eVaWfa) Be
o6ev egeftijv. eVetSr) yap TOU? pvOovs Trpoa-rj/cei
Trpo? TratSa? rfTOi TO> <j)povelv, fcav dvBpes wcriv, fj I)
Kal TO?? Ka@* r)\iKiav TratSaptoi? aTrayyeXXeiv,
J~6TacrTeov OTTCO? //.^TC et? 6eov<s JAIJT et? dvOpw-
TTOU? TrX^yttyLteXe? r;, KaOdirep evayxps, 8fo"<T6/3e? TA
prjdeiy Kal TrpocreTi TOVTO ev aTracnv dKpLft&s
{SacravKTTeov, el TTiOavos, el Tot? Trpdy/xaa-L Trpoa-
(fcvris, el fjivOos CGTIV d\rj9u>^ o TrXaTTOyue^o?. eVet
TO 76 t'O^ U7TO O~OV TTeTTOirj/AeVOV OV /JLV06$ eCTTL (TO? 2
icaiTOi TOVTO ye eveavieiHra)' aXX' 6 /j,ev fJivOos
1 ws (/>a<rl TavTy Cobet, cf. Oration 4. 148 B, lacuna Hert-
lein, MSS.
2 <r(Js' Hertlein suggests ; o-Js, is ^TJS MSS.
128
TO THE CYNIC HERACLEIOS
with whatever comes to hand, and by thrusting aside
all hindrances derived from the body he contem-
plates from above, from the peaks of Olympus, other
men who are " Wandering in darkness in the
meadow of Ate," 1 and for the sake of a few wholly
trifling pleasures are undergoing torments greater
than any by the Cocytus or Acheron such as the
most ingenious of the poets are always telling us
about. Now the true short cut to philosophy is this.
A man must completely come out of himself and
recognise that he is divine, and not only keep his
mind untiringly and steadfastly fixed on divine and
stainless ajnd pure thoughts, but he must also utterly
despise his body, and think it, in the words of
Heracleitus, "more worthless than dirt." And by
the easiest means he must satisfy his body's needs so
long as the god commands him to use it as an
instrument.
So much for that, as the saying is. 3 Now to go
back to the point at which I digressed. 4 Since, as I
was saying, myths ought to be addressed either to
those who though grown men are children in intelli-
gence, or to those who in actual years are mere
children, we must take pains to utter in them
no word that is offensive to gods or men or
anything impious, as was done recently. And more-
over we must in all cases apply careful tests to see
whether the myth is plausible, closely related to the
matter discussed and whether what is invented
is really a myth. Now what you composed lately
is not your own myth though you boasted that it
was. Nay, your myth was an old one and you did
1 Empedocles, fr. 21, Diels. 2 Heracleitus, fr. 96, Diels.
a Cf. Oration 4. 148 B. 4 223 A.
129
VOL. II. K
THE ORATIONS OF JULIAN, VII
7ra\euo9, efyi'ippoa-as Be avrov av
erepois, oirep ol/j,ai TTOLCLV elo)6aaiv oi rfj rpOTri/cf)
TWV vorjfjidrwv (caTaa'Keuf)' TroXu? Be ev
6 lldpio? earn, Trotrjrr^. eot/ca? ovv ovSe
/jivOov, ay vver(L>TaT, ^drtjv veavieve-
rcaiTOi TOVTO TLT0r}S epyov early eurpa-
7re\ou. H\ovrdp%ov Be el ra /LLvOi/ca
TWV G&V ei(ra> ^eiptov d^ltcTO, OVTTOT' av
ere, TIVI &ia<f)epei, r jr\daai re e dp%rjs fjivOov teal
TOV /ceifjievov e^apfioaai Trpdy/jiaa-iv oiKelois. aXX' B
iva /j,)j ere rrjv avvro/jiov obevovra j3i/3Woi<? jj,/3a-
juaKpais fcal BvaeXi/cTOis eVtcr^co fMicpa /cal
co' orv be ovSe TOV ^/jiocrdevov^ drcrjfcoas
, ov eTToirjcrev 6 Tlaiavievs TT/OO? TOU? ^
vaiov], rjvl/ca 6 MaKe&cov egyrei TOI>? ''
pr)TOpa<$. XP^I V vv Tl TOLOVTO 7r\,dcrai'
Ttoz/ 6ewv epyov r)v elirelv pvOaplov TI> TOIOVTOV;
dvay/cdcreis 8e fie KOI fj,v6oTTOiov <yevea-0ai.
IlXovcriti) dvbpl Trpofiara TJV iro\\d KOL dyeXai C
/3owi; /cal aliroXta nr\are al<ywv, 'LTTTTOL Se avrw
piau eAo? Kara (3ovKO\,eoi>TO, /cal
Bov\oi re teal e\ei>0epoi jjuaOwroi, ical
/3ov/c6\oi /3owv /cal alywv atTroXot /cal LTnro^op^ol
iTnrwv, /cal 7T\elara Kri^ara. TOVTWV Be
7ro\\a fjiev 6 Trarrjp avreXeXotTret, 7ro\-
\a7r\d(Tia Be auro? eTre/crrja'aro, 1 TrXovrelv OeXwv
1 fjfKTriffaro Naber. e/cTT/o-aro Hertlein, MSS.
TO THE CYNIC HERACLEIOS
but adapt it to fresh circumstances, as I believe
people are in the habit of doing who use tropes
and figures of thought. The poet of Paros l for
instance is much given to this style. It seems then
that you did not even invent your myth, my very
clever friend, and that yours was an idle boast.
Though in fact the thing is done by any nurse with
an inventive turn. And if the mythical tales of
Plutarch had ever fallen into your hands you would
not have failed to observe what a difference there is
between inventing a myth from the beginning and
adapting to one's own purpose a myth that already
exists. But I must not detain you even for a
moment or hinder you on your way along that short
cut to wisdom by making you embark on books that
are long and hard to read. You have not even
heard of the myth by Demosthenes which he of
the Paeaiiian deme addressed to the Athenians
when the Macedonian demanded that the Athenian
orators be given up. You ought to have invented
something of that sort. In Heaven's name was it
too hard for you to relate some little myth of the
kind ? You will force me too to become a
myth-maker.
A certain rich man 2 had numerous flocks of sheep
and herds of cattle and "ranging flocks of goats" 3
and many times ten thousand mares ' ( grazed his
marsh-meadows." 4 Many shepherds too he had,
both slaves and hired freedmeii, neatherds and goat-
herds and grooms for his horses, and many estates
withal. Now much of all this his father had
bequeathed to him, but he had himself acquired
1 Archilochus. 2 Constantine.
:! Iliad 2. 474. 4 Iliad 20. 221.
K 2
THE ORATIONS OP JULIAN, VII
ev BiKrj TC Kal Trapd BiKrjv eyu-eXe jdp avTW TWV l
dewv oXijov. ejevovTo Be avTw jvvaiKe? TroXXal D
Kal vlels e avTwv Kal QvjaTepes, ot? e/cet^o?
Tijv ovauav eireiTa eTeXevT^aev, ovBev
oiKovofJiia^ Trepi BiBd^as, ovB* OTTCO? dv Tt?
BvvaiTO Ta TOiavTa KTaaOai ^ TrapovTa rj ira-
povTa Bia(f)v\dTTeiv. weTO jdp VTTO
TO TrXfjOos, eTrel Kal auTo? rjv ov
TT}? TOLa\)Tr\^ Te^vrj^, CLTB /JLT)
>5 avTTjV, aXXa crvvr^Oeia Tivl Kal
Treipa fid\\ov, a)o~7rep 01 (f>av\oi TWV laTpwv K 228
TT}? efJLireipias /JLOVOV IW/JLCVOL TOL/? dvOpwTrovs, odev
TCL TroXXa TWV vo(7riadTWV avTOvs.
pKev ovv vojjiiaas TO Trrjos TWV vewv TT/JO? TO
<pv\dai, TTJV ovcriav ovBev IfypovTiaev OTTCO?
ecrovrau cnrovSaioi,. TO Se dpa avrols rjp^e
TOV fiev TWV 6t? aA.XrJXou? d&iKrj/jidTwv.
jap eVao-TO? wvirep 6 Traryp 7ro\\a e^eiv Kal
Trdvra eirl rov TreXa? erpaTrero. Tew? fiev B
rovro eTrpdrTeTO. TrpoaaiTeXavov Be Kal ol
8' avTol TraibevOevres /taX/w?, T/}?
dvoias re Kal d/jLaOias. elra em/x-
<j)6va)i> iravra, Kal rj rpajiKrj Kardpa VTTO
TOV Bai/Jiovos 6i? epjov ^jero' TCL iraTpwa jdp
OrjKTw o-L$ijp(a ^Lekdj^avoViKal r)v Trdvra
Trarp&a fiev iepd KareaKaTTTero Trapd
o\ijc0pr)0evTa Trporepov VTTO TOV
TWV dvaOrj^drcov, a TeOeiTO G
1 airy T&V Klimek, avrc? Kai TWV Hertlein, 1N1SS.
I 3 2
TO THE CYNIC HERACLE1OS
many times more, being eager to enrich himself
whether justly or unjustly ; for little did he care for
the gods. Several wives he had, and sons and
daughters by them, among whom he divided his
wealth before he died. But he did not teach them
how to manage it, or how to acquire more if it
should fail, or how to preserve what they had. For
in his ignorance he thought that their mere numbers
would suffice, nor had he himself any real knowledge
of that sort of art, since he had not acquired his
wealth on any rational principle but rather by use
and wont, like quack doctors who try to cure their
patients by relying on their experience only, so that
many diseases escape them altogether. 1 Accordingly
since he thought that a number of sons would suffice
to preserve his wealth, he took no thought how to
make them virtuous. But this very thing proved to
be the beginning of their iniquitous behaviour to one
another. For every one of them desired to be as
wealthy as his father and to possess the whole
for himself alone, and so attacked the brother that
was his neighbour. Now for a time they continued
to behave thus. And their relatives also shared in
the folly and ignorance of those sons, since they
themselves had had no better education. Then
ensued a general slaughter, and heaven brought the
tragic curse 2 to fulfilment. For " by the edge of the
sword they divided their patrimony" and everything
was thrown into confusion. The sons demolished the
ancestral temples which their father before them had
despised and had stripped of the votive offerings
1 Of. Plato, Charmides 156 E.
2 The curse of Oedipus on his sons ; cf. Euripides,
Phoenissae 67 ; Plato, Alcibiades 2. 138 c ; Aeschylus, Seven
Against Thebe* 817, 942.
133
THE ORATIONS OF JULIAN, VII
rcapa TToXXcoy fiev real a\\wv, ov% I'lrcicna Be TMV
rrpoTraropwv avrov. KaOaipov/nevwv Be TMV lepwv
avtoKoBofielro rra\aia real vea /jLvtf/Jtara, rrpoayo-
pevovros avrois rov avro/Jidrov /cal T^? Tw^^9, on
dpa 7ro\\a)v avrois Berjcrei /Avrj/maTayv OVK e/9
[Aa/cpdv, eirei^riTrep avrois o\ijov e/zeXe TMV dewv.
TlaVTCOV OVV OfJLOV (j)VpO/jieVC0V KCil vVTe\OV/jLV(0V
yd/Li(i)v re ov yd/uwv teal /36/3r}\ov[iV(i)v O/JLOV rot?
Oelois TWV dvOpwjrlvwv, rov A/a eXeo? VTrrfKOev D
elra aTTiBcov TT/QO? roz^ f/ H\iov w iral, eljrev,
ovpavov KOI 7/79 dp^ciiorepov ev deols /SXacrr^/za,
lAvrjaiKafcelv en Siavof/ T?)? vTrepotyias dvSpl
av0d&ei KOL ro\fj,r)pw, 09 ere dTroXiirwv avrw re KOL
yevei, airLos 1 eyevero TMV rr)\iKovrci)v rradrj/jidrcov;
f) vofjii^eis, on fjbrj ^dXerralvei^ avrw /JLTJ& dyava/e- 229
T6i9 yLt^S' eVl TO 76^09 avrov roL/9 olarov^
eKarrov eivai, ravrrj^j atrt09 avrw r>}9
eprj/jiov avrov rrjv oltciav <7(et9; aXX', ecfrrj, rcaXw-
fiev r9 Mot/oa?, et TTT; /3or)0r)TOS 6 dvr)p eartv. al
8e vmJKovo'av avri/ca rw Ait. KOI o fiev r/ HXi09,
wcrrcep evvowv n teal \oyt^6/jLvo^ auro9 ev eavrw,
e/9 ro^ Ata mjt;a<> ra OyLt/zara.
Be rj Trpeo-fivrdrTj' K(D\verov,
rrdrep, rj 'O&ior'rjs t;vv ry AiKy. aov ovv epyov
eariv, erreirrep rjfjLas etceXevcras vrreiKaOelv avrals, B
rrelcrat, teal e/ceivas. aXX' eyLtal jdp elo~LV, e<prj,
Ovyarepes, Kal afyov Brj epecrOai avrdv ri roivvv,
1 yevei atrios Cobet, yevet Kal traialv atrios Hertlein, MSS.
134
TO THE CYNIC HERACLRIOS
that had been dedicated by many worshippers, but
not least by his own ancestors. And besides de-
molishing the temples they erected sepulchres l both
on new sites and on the old sites of the temples, as
though impelled by fate or by an unconscious
presentiment that they would ere long need many
such sepulchres, seeing that they so neglected the
gods.
Now when all was in confusion, and many mar-
riages that were no marriages 2 were being con-
cluded, and the laws of god and man alike had
been profaned, Zeus was moved with compassion
and addressing himself to Helios he said : " O my
son, divine offspring more ancient than heaven and
earth, art thou still minded to resent the insolence of
that arrogant and audacious mortal, who by forsaking
thee brought so many calamities on himself and
his race ? Thinkest thou that, though thou dost not
show thine anger and resentment against him nor
whet thine arrows against his children, thou art
any less the author of his destruction in that thou
dost abandon his house to desolation ? Nay," said
Zeus, "let us summon the Fates and enquire whether
any assistance may be given the man." Forthwith
the Fates obeyed the call of Zeus. But Helios who
was as though absorbed in thought and inward
debate yet gave constant heed and fixed his eyes on
Zeus. Then spoke the eldest of the Fates : " O our
father, Piety and Justice both restrain us. Therefore
it is thine to prevail on them also, since thou hast
ordered us to be subservient to them." And Zeus
made answer, " Truly they are my daughters, and it
1 The Christian churches were so called because they were
built over the tombs of the martyrs. 2 i.e. between cousins.
THE ORATIONS OF JULIAN, VII
w iroTvia, (frarov; d\\d TOVTOV /nev, eljrerrjv, w
irdrep, avrbs el Kvpios. aKoirei Be OTTWS ev dvdpw-
TTOIS o Trovrjpo? oi>Toarl rr;? dvoaiovpyias V)Xo? fj/rj
TcavTanraaiv eTTtKpaTijcrei. 1 Trpbs dfJi<f)OTepa, elTrev,
eyw (TKeifrofjiai. KOL al Mot^oat TrX^crtW Trapovaai
Trdvra 7reK\a)0ov, <w? o Trarrjp efiovXero.
Aeyeiv Be 6 Zeu? ap^erai TT/JO? Tov ff ti\Lov rovrl
TO Traibiov, e(f)r)' j^vyyeves Be r)V avrwv apa Trapep-
pi/jLfjievov TTOV KOL d/jie\ov/jLvov, dBeXtyiBovs e/cetvov
TOU 7T\OV(7LOV Kal dvetylOS TWV /C\r)pOl>6/JLCOV TOVTO,
e<j)r), (7ov ecrriv efcyovov. O/JLO<TOV ovv TO efjiov re
/cal TO GOP 2 a/crJTTTpov, r) /jLrjv e'7TtyteX?7<7e<r#afc Bia-
(frepovTCix; avTov teal 7roifjiave.lv avTo /cal Oepa-
Trevcrew TT}? voaov. opa^ yap OTTW? olov VTTO
KaTrvov pVTrov T6 dvaTreTrX'rjffTai ical \iyvvos,
Te TO V7TO (TOV CTTTttpeV V aVTW TTVp CLTTO-
TJV fjur) av ye Svaeai, d\K7)V. crol Be eya> Te
Kal al Molpar Kofja^e ovv avTo Kal
Tpe(f>e. TavTa aKOvcras 6 fiaa-iXevs r/ HXto? rjv-
(>pdv0r) Te riaOels TW ftpefai, a-w^opevov CTI Ka6o-
pwv ev avTW (TTrivOripa piKpov e'f eaVTOv, Kal TO
evTevOev eTpetyev eKelvo TO TraiBiov, e^ayaywv
K ff afyuVTOf K Te KvBoiflOV
"E/c T' dvBpoKTacrirjs.
o TraTrjp Be 6 Zeu? eVeXef ere Kal TVJV 'AOrjvav Trjv
dfjiiJTOpa, Trjv irapOevov d/Jia TU> 'HXtco TO TraiBd-
pLov KTpe(j)iv. eTrel Be Tpd(j)rj Kal veavias eye-
VTO
Tlp&Tov VTnjvtJTrjs, Tovirep ^apieaTaTrj rjftrj,
136
1 fir IK par-five i Hertlein suggests, eVtKpaTTJerjj MSS.
2 ri 0}>v Hertlein suggests, ffbv MSS.
TO THE CYNIC HERACLEIOS
is meet that I question them. What then have ye to
say, ye venerable goddesses? " " Nay, father/' they
replied, " that is as thou thyself dost ordain. But be
careful lest this wicked zeal for impious deeds
prevail universally among men." " I will myself look
to both these matters," Zeus replied. Then the
Fates approached and spun all as their father
willed.
Next Zeus thus addressed Helios : " Thou seest
yonder thine own child." l (Now this was a certain
kinsman of those brothers who had been cast aside
and was despised though he was that rich man's
nephew and the cousin of his heirs.) " This child,"
said Zeus, " is thine own offspring. Swear then by
my sceptre and thine that thou wilt care especially
for him and cure him of this malady. For thou
seest how he is as it were infected with smoke and
filth and darkness and there is danger that the spark
of fire which thou didst implant in him will be
quenched, unless thou clothe thyself with might. 2
Take care of him therefore and rear him. For I and
the Fates yield thee this task." When King Helios
heard this he was glad and took pleasure in the
babe, since he perceived that in him a small spark
of himself was still preserved. And from that time
he reared the child whom he had withdrawn " from
the blood and noise of war and the slaughter of
men." 3 And father Zeus bade Athene also, the
Motherless Maiden, share with Helios the task
of bringing up the child. And when, thus reared,
he had become a youth " With the first down on his
chin, when youth has all its charms," 4 he learned
1 Julian himself. 2 Iliad 9. 231.
3 Iliad 11. 164. 4 Iliad 24. 348.
137
THE ORATIONS OF JULIAN, VII
Karavorjaas rwv KCLKWV TO rr\r)6o^, orroaov ri rrepl
TOVS ^vyyeveis avrov Kal rou? dvetyiovs eyeyovei,
eo'erjo'e fj,ev avrov et9 rov rdprapov rrpoecrOat rrpbs
TO jJLeye0os TWV KaKwv eK7r\ayei<$. errel be f/ HXto9 B
ev/jL6vrj$ wv uera T>y? TIpovotas ^AOrjvas VTTVOV TLVCL
/cal /cdpov 6{ifta\(i)V TT}? eTrivotas ravrrj^ aTrrfyayev,
avOis dvyep0els cuireicnv et? eprf/jiiav. elra e/cel
\L6oV TlVCi 6VpO)V fJilKpOV dveTTdVCrCLTO KOI TTyOO?
avTov ea/coTrei, Tiva Tpoirov e/c</>eueTat TMV rocrou-
rcov KCLKWV TO fAeyeOos' ij8rj yap avru) Trdvra
d, KO\,OV $e ovbev
ovv avro)' Ka yap e^ev o/cews TT/OO?
avrov wa-rrep rj\uau>rr)s veavlcr/cos (fravels rj(nrd-
craro re <f>i\o$>p6vu><; /cat,, Aevpo, elrrev, rjye/jicov &oi
eya) eo-oyu-at \eiorepas 1 Kal ofJiaXecrrepas 6Sov
rovrl TO fjLiKpbv vrrepftdvn TO (TKO\IOV KOL arco-
TO/AOV %c0piov, ov Trdvras o/oa? TrpOGTrraiovras Kal
dmovras evrevOev brriaw. Kal 6 veavi(TKO<$ dmwv
eavrro
re Kal darrL^a Kal Sopv, 2 yv/Jbva Be avrw
Tew? TJV ra rrepl rrjv K(j)a\ijv. Tcerroidci)^ ovv avrco D
Trporjyev ei? TO Trpoaa) &ia Xeta? 6&ov Kal dOpvrrrov
KaOapas re rrdvv Kal Kaprrols ^piOoixrr)^ avQevi
re TroXXoi? Kal dyaOols, oaa earl Oeols $i\a, Kal
SevSpecri Kirrov Kal $d<f)vrj<; Kal ^vppivris. dyayaiv
8e avrov erri n /-teya Kal v^rrfKov 0^009, 'Evrl
rovrov, e(f>rj, TT}? Kopvfirjs 6 Trarrjp rrdvrwv
KaOrjrai rwv 6ewv. opa ovv evravBd ecrriv 6
aeyas KLV&VVOS' OTTO)? avrov &>? evayearara
7rpo<TKVV)ja'i$, alrrjcrr) o~e reap avrov 6, ri av
1 Aeiorepas, Klimek, Aeios Hertlein, MSS.
2 Sopv Hertlein suggests, ^ax c 'P ai/ MSS ; cf. 231 c.
TO THE CYNIC HERACLKIOS
the numerous disasters that had befallen his kinsmen
and his cousins., and had all but hurled himself into
Tartarus, so confounded was he by the extent of
those calamities. Then Helios of his grace, aided
by Athene, Goddess of Forethought, threw him into
a slumber or trance, and so diverted him from that
purpose. Then when he had waked from this he
went away into the desert. And there he found
a stone and rested for a while thereon, debating
within himself how he should escape evils so many
and so vast. For all things now appeared grievous
to him and for the moment there was no hope
anywhere. Then Hermes, who had an affinity for
him, 1 appeared to him in the guise of a youth of his
own age, and greeting him kindly said, " Follow me,
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 again." Then the youth set
out with great circumspection, carrying a sword and
shield and spear, though as yet his head was bare.
Thus relying on Hermes he went forward by a road
smooth, untrodden and very bright, and overhung
with fruits and many lovely flowers such as the gods
love, and with trees also, ivy and laurel and myrtle.
Now when Hermes had brought him to the foot of a
great and lofty mountain, he said, " On the summit
of this mountain dwells the father of all the gods.
Be careful then for herein lies the greatest risk
of all 2 to worship him with the utmost piety and
ask of him whatever thou wilt. Thou wilt choose,
1 i.e. as the god of eloquence.
2 Plato, Republic 618 u.
139
THE ORATIONS OF JULIAN, VII
' e\oio Be, &> iral, TCL (3e\Ti(na. ravra 231
dTreKpv^rev eavrov 'E/o//% ird\iv. 6 oe
/JLCV Trapa TOV 'J^p/nov TrvOeaOai, ri vrore
r) Trapa TOV TraTpbs TMV Oe&v, &>9
Se 7r\rjcriov ovra ov KarelSev, 'Ei^Se^? fJiev, (f)rj,
Ka\rj Se o/z-o)? 17 ^VfjL^ov\r). alrM/jLeOa ovv dyaQfj
TIL/XT) ra /cpdnara Ka'nrep OVTTCO cra(/)ft)9 TOV TraTepa
TWV Oewv op&VTes. T O ZeO TT are/3 ^7 o, rt crot (f)i\ov
ovofjia /cal OTTW? ovofid^ecrOaL' Sei/cvve /AOL TYJV ewl
ere (frepovfrav 6Bbv avw. KpeiTTOva >ydp JJLOI TO, e/cel B
(fraiveTai 'ftwpia irapa are fjiavTevofJievw TO Trapa
aol /caXXo? CLTTO TT}? ev rourot? oOev TreTropev/jL0a
rew? dy\ata<>.
TavTa etre VTTVOS Ti? etre
e avTw LKVVO~IV a)Tov TOV
KTr~\,ayels ovv 6 veavto-fcos VTTO T?}? 6ea<$, '
(Tol yu,ev, eiTrev, a) 6ewv iraTep, TWV re aXkwv KOI
TOVTWV eve/ca TTCLVTUIV e^avTOV (frepwv avaOrjaw. C
Trei/3a\OL)V l Be rot? yovaat, TOV c HXtou ra? ^elpa<^
l^ et^ero aw^eiv eavTOV Seoyu-e^o?. o 5e /ca\e-
dv etce\eve TrpwTov dvaicpiveiv avTov,
v OTT\a. eirel Se ewpa T^V re daTTiSa
Kal TO ft^>09 /u-era roO So/mro?, 'AXXa TTOI) crot,
e^)?;, c5 Trat, TO Topyoveiov Kal TO Kpdvos; 6 Be,
Kal TavTa, elire, 7^07^9 eKTrjo-d/jujv ovoels yap r\v
6 ^VjjLTTOvwv ev TTJ TWV (rvyyevwv oiKiq Trapeppi/j,-
fjLV(t). "I(T0i ovv, eiTrev 6 jneyas f/ H\t09, OTL ere
* eTrave\0elv e/celae. evTavOa eBeiTo D
Cobet, Treptpd\\cav Hertlein, MSS,
140
TO THE CYNIC HERACLEIOS
my child, only what is best." So saying Hermes
once more became invisible, though the youth was
fain to learn from him what he ought to ask from the
father of the gods. But when he saw that he was
no longer at his side he said, "The advice though
incomplete is good nevertheless. Therefore let me
by the grace of fortune ask for what is best, though
1 do not as yet see clearly the father of the gods.
Father Zeus or whatever name thou dost please
that men should call thee by, 1 show me the way
that leads upwards to thee. For fairer still methinks
is the region where thou art, if I may judge of the
beauty of thy abode from the splendour of the place
whence I have come hither."
When he had uttered this prayer a sort of
slumber or ecstasy came over him. Then Zeus
showed him Helios himself. Awestruck by that
vision the youth exclaimed, " For this and for all
thy other favours I will dedicate myself to thee, O
Father of the Gods !" Then he cast his arms about
the knees of Helios and would not let go his hold
but kept entreating him to save him. But Helios
called Athene and bade her first enquire of him what
arms he had brought with him. And when she saw
his shield and sword and spear, she said, " But where,
my child, is thy aegis 2 and thy helmet ? " e ' Even
these that I have," he replied, " 1 procured with
difficulty. For in the house of my kinsfolk there
was none to aid one so despised." " Learn there-
fore," said mighty Helios, " that thou must without
fail return thither." Thereupon he entreated him
1 Cf. Aeschylus, Agamemnon 160.
2 Literally "the Gorgon's head," which formed the centre
of the cegis or breastplate of Athene ; cf. 234 A.
141
THE ORATIONS OF JULIAN VII
yu//7 7re/J.7reiv avTov e/ceiae iraKiv, d\\a
ft>9 ovKeO' vo-Tepov 7ravtj^ovTa, aTrdKov/Jievov Be
V7TO TWV e/cei /ca/cwv. &)? Be e\iTrdpei Sa/cpvayv,
el, e$>r), Kal d/jivrjTOS. Wi ovv Trap 1
ft>? civ fivrjdeiTj^ acr^aXw? re e/cel Sidyois'
r) yap d cnnevaL /cal KaOaipeiv efcelva Trdvra ra
dcre/Bij^ara, TrapaicaX.elv 8e 6/xe re /cal rrjv 'A&vjvav
KOL TOU? aXXou? 0ov$. a/coucra? ravra o veavL- 2 '
cr/co? .l<JTY)K.i GLWirr). /cal 6 f^eyas "HXio? eVt
nva VKOTTLCLV dyayoov avrov, ^9 TO JJL&V avw (frcoros
, TO 3e vTro/cdra) /JLvpias d^\vo<^, &L* 779
TO >W9 Siifcveiro T9 etc
dvetyiov TOV K\^povojjiov; /cal 09, 'Opco, ecfrr). Ti
$e; TOU9 fiovKoXovs TOVTOval /cal TOVS TTOLfjieva^;
/cal TOVTOVS opdv eiTrev 6 veaviGKos- TIoTa7ro9 ovv 13
T/9 VOL o K\r]pov6v,o$ (fraiveTai; TroTairol 3' av ol
TTOifj-eve^ T /cal &OVKO\OL; KOI 6 veaviaicos, f Q j^ei>
uoi, (f)r), bo/cel vvaTa^eiv Ta vroXXa /cal
fjievos 1 A,eXt;^oTft)9 rjSvTradelv, TWV
O\LJOV fjiev e&Ti TO d&Telov, TO 7rX>}^o9 Se
/jLOxOrjpov /cal Orjpico^. effdiei yap /cal TrnrpdaKei
Ta TrpofiaTa /cal dSi/cei BiTrXf) TOV ^eaTroT'rjv. TU
TC ydp Trol/JiVia avTov fy9elpei /cal e'/c 7ro\\a)v
fjiLKpa dTrocfrepov a/jLiadov elvai c^rjcn /cal oSvpeTai. C
KaiTQl KpeLTTOV T)V TOL'9 /jLLaOoV? ClTTaiT&lV VT\L<>
77 (f)6ei,ptv Tr)V TroijjLvrjv. *Av ovv, (f)r), ere 700
TavTrjcrl TTJ^ 'AQrjvds, eTriTaTTOVTOS TOV
Naber thinks corrupt, but ef. Letter to the
Athenians 285 A.
142
TO THE CYNIC HERACLKIOS
not to send him to earth again but to detain
him there, since he would never be able to mount
upwards a second time but would be overwhelmed
by the ills of earth. But as he wept and implored
Helios replied,, "Nay, thou art young and not yet
initiated. Return therefore to thine own people
that thou mayst be initiated and thereafter dwell
on earth in safety. For return thou must, and
cleanse away all impiety and invoke me to aid thee,
and Athene and the other gods." When Helios
had said this the youth remained silent. Then
mighty Helios led him to a high peak whose upper
region was filled with light but the lower with the
thickest mist imaginable, through which, as through
water, the light of the rays of King Helios pene-
trated but faintly. " Thou seest," said Helios, " thy
cousin the heir? " l "I see him," the youth replied.
" Again, dost thou see yonder herdsmen and shep-
herds? " The youth answered that he did. "Then
what thinkest thou of the heir's disposition ? And
what of his shepherds and herdsmen ? " " He seems
to me," replied the youth, " to be for the most part
asleep, sunk in forgetfulness and devoted to pleasure ;
and of his shepherds a few are honest, but
most are vicious and brutal. For they devour
or sell his sheep, and doubly injure their master,
in that they not only ruin his flocks but besides
that they make great gain and return him but
little thereof, while they declare with loud complaint
that they are defrauded of their wages. And yet
it were better that they should demand and obtain
their full pay than that they should destroy the
flock." "Now what if I and Athene here," said
1 Constant! us.
THE ORATIONS OF JULIAN, VII
o?, dvrl rov K\rjpov6/Jiov rovrov rrdvrwv errt-
rpOTrov rovrwv KdTao'Tija'Ct) ; rrd\iv evravOa 6
veavi&Kos dvrei%ero KOI TroXXa iKerevev avrov
/j,eveiv. 6 Be, M.rj ~\iav drreiOr]? eao, (frrjo-i, pi]
>? vvv
Kal 6 veavia-fcos, 'AXX', co /jbeyiare, elirev, r/ H\te
KOI 'A.0r}va, ere re Kal avrov eTrifJiapTvpo/jiai rov
A/a, xprjaOe fjioi TT/OO? o, TL (3ov\e(r6e. 7rd\iv ovi> D
6 c E/?yLt7}? a<pvco (pavels eTroirjae TOV veavicrKov
QappaXewTepov. ijSrj jap SievoeLTo TT)? re OTT'KJW
Tropeias real TT}? e/ceicre SiarpLftijs rjvptjKevai rov
rjyepova. Kal r) *A0rjjrd, Mdvdave, elrrev, a) \ware,
Trar/30? dyaOov rovroul rov Oeov Kal GJJLOV yQXa-
arrj/jia. rovrov, (j)rj, rov K\rjpov6/jiov ol /3\ricrroi
fjiev OVK ev^pauvovcri. r&v 7roifjLvcov, ol KoXaKes Se
Kal ol fio'xjdrjpol Bov\ov Kal vrro^eipiov rre7roir\vrai.
o~v/ji/3aivei, ovv avrw rrapa jj,ev rwv rci.iK.&v fJLrj 23
<^i\el(rdaL, rcapa Se rwv vo/ja^o^evwv (j)i\elv l et?
ra /j,e<yi,<Tra dSiKelaOai. O-KOTTCL ovv OTTCO? Girav-
e\6wv /AT) rrpo rov <$L\ov Qi]aei rov Ko\aKa-
oevrepav aKove /JLOV Trapaiveaiv, & real, vvard^cov
rrararai rd TroXXa' crt Be vf)(f) Kal
fir) ere Sid TJ}? rov (f)i\ov rrapprfcria^ 6
rcarrjO'as \d0oi, 2 ^aXtfeu? old rt? ye/jiwv
Karrvov Kal yu-aptX^?, e^cov i/jbdnov \GVKOV Kal rd B
rrpoawrra r> ^rifjiv6Lw Ke^piafJievo^, elra avrw
Sot?;? yr/jj-ai riva rwv awv dwyarepwv.
erraKove /JLOV Trapaivecrews, Kal /jid\a l
(f)v\arr aavrov, alBov Be Kal ^yita? aovov, dvBpwv
1 QtXetv Cobet, (f>i\cav Hertlein, MSS.
2 \d6oi Hertlein suggests, \ddy MSS.
144
TO THE CYNIC HERACLEIOS
Helios, " obeying the command of Zeus, should
appoint thee to govern all these, in place of the
heir?" Then the youth clung to him again and
earnestly entreated that he might remain there.
" Do not be obstinate in disobedience/' said Helios,
" lest perchance I hate thee beyond measure, even
as I have loved thee." l Then said the youth, :e Do
thou, O most mighty Helios, and thou, Athene, and
thee too, Father Zeus, do I call to witness, dispose
of me as ye will." Then Hermes suddenly appeared
once more, and inspired him with greater courage.
For now he thought that he had found a guide for
the journey back, and for his sojourn on earth.
Then said Athene, " Attend, good youth, that art
born of myself and of this god, thy noble sire ! The
most virtuous of the shepherds do not please this
heir, for flatterers and profligates have made him
their slave and tool. Thus it is that he is not
beloved by the good, and is most deeply wronged by
those who are supposed to love him. Be careful
then when thou returnest that he make thee not his
flatterer rather than his friend. This second
warning also do thou heed, my son. Yonder man
slumbers, and hence he is often deceived, but do
thou be sober and vigilant, 2 lest the flatterer assume
the frankness of a friend and so deceive thee ; which
is as though a smith covered with smoke and cinders
should come wearing a white garment and with his
face painted white, and thus induce thee to give him
one of thy daughters in marriage. 3 My third
warning to thee is this : do thou very zealously keep
watch over thyself, and reverence us in the first
1 Iliad 3. 415. 2 Peter 1. 5. 8 ; Thessaloniam 1. 5. 6.
3 An echo of Plato, Republic 495 E.
M5
VOL. II. L
THE ORATIONS OF JULIAN, VII
Be O&TIS rjfMV Trpoaouoios ecrnv, aXXoy Be
opa<; oVfc>9 rovrov rov r)\i6iov efiXatyev
Kal TO \Lav dyav elvai Kararr\rjya;
Kal 6 aeyas f 'HXiO9 avOis rov \6yov Bia-
elirev- 'EtXouevos (f)i\ov<$ ft>9 <f>l\oi<> C
e avrovs ol/ceras /j,v]Be Oepdirovra^
, TTpoaiOi Se aurot? e\ev0epa)<> re teal
KCU yevvaia)?, /u.r) \e^wv fj,ev a\\a,
fypovwv Be ere pa Trepl avrwv- o/>a? ori KOI
rovrov rov K\rjpovo/jLOV rovro eTrerpi^jrev, r) TT/JO?
TOL>?
r)/jiL<> ere- ra TT/OO? /ia9 Tjyeaa) aoi rwv
tcaXwv aTrdvrtoV' ecr^ev yap o~ov Kal evepyerai Kai D
/cal crwrrjpes. aKovaa? ravra 6 vea
rj Kal Sr]\o<? r)V arcavra TJBrj rot?
. 'AXX' WL, e<j>rj, Tropevov f.iera a
tet? yap (TOL 7ravra%oi>
eyct) re Kal 'AOrjva Kal 'Rpurjs oBe Kal avv r
01 Oeol Trdvre? ol ev 'OXu/zTrw Kal ol Trepl rov
depa Kal rrjv yrjv Kal irav nravra^ov TO Oelov
yevos, e&)? av ra re Tryoo? }yaa? o<7io? 77? Kal ra
7T/3O? TOU9 0/Xoi>9 TTifTTO? KOi TCL 7T/)O9 TOU9
(f)i\.dv6po)7ro<>, ap^wv avrwv Kal r)yov- 234
7rl ra (3e\rio~Ta' aXXa utfre rat9 aeavrov
rat9 eKeivwv 1 eiriOv uLais BovXevcov vrretKa-
^779. 6%&>z/ ovv rrjv rravorr\iav? fjv eKouia-as
7T/J09 rjuas, aTTidt 7rpoor\a/3cov ravrrjv uev rrjv
BaBa Trap 1 efJiov, wa crot, Kal ev rrj yf) <co9
\dfjL7rp aeya Kal /j,rjBev eTTiTroOfjs rwv rfjBe,
ravrrjcrl Be 'AQrjvas Tr}9 Ka\rjs TO Te Topyoveiov
1 TOIS fKfivuv Cobet, fKeiixtiv rats Hertlein, MSS.
2 T^V TtavoirXtav Hertlein suggests, Tra^oTrA^ar MSS.
146
TO THE CYNIC HERACLEIOS
place, and among men only him who resembles us,
and no one besides. Thou seest how false shame
and excessive timidity have injured this foolish man."
Then mighty Helios took up the tale and said,
" When thou hast chosen thy friends treat them as
friends and do not regard them as thy servants
and attendants, but let thy conduct towards them
be generous, candid, and honourable : say not one
thing about them while thou thinkest another.
Thou seest that it was treachery to his friends that
destroyed this heir. Love thy subjects even as we
love thee. Prefer our worship to all other blessings.
For we are thy benefactors and friends and pre-
servers." At these words the youth became calm
and showed plainly that he was already obedient in
all things to the gods. " Come," said Helios, " now
depart with good hope. For everywhere we shall be
with thee, even I and Athene and Hermes here, and
with us all the gods that are on Olympus or in the
air or on earth and the whole race of gods every-
where, so long as thou art pious towards us and loyal
to thy friends, and humane towards thy subjects,
ruling them and guiding them to what is best. But
never yield to thy own passions or become the slave
of theirs. Keep the armour that thou hast brought
hither, and depart, 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 earth. And from fair Athene here receive an
L 2
147
THE ORATIONS OF JULIAN, VII
/cal TO Kpdvos' TToXXo, ydp, bpa<$, ecrTiv avTrj, Kal
BuBwaiv ot9 dv e0e\rj. Bwcrei Be aoi Kal 'EipfjLijs B
pdSBov. epyov ovv TV TfavoirKia KOCTLLII-
/ \ / \ ' (> V ' / \
TavTr) oia TTttcny? /jiev 7779, oia Tracrry? oe
',fjLTaKivr)TO)<; rot9 -?7/zere|Oot9 Trei.9ofjievo^
>, /cal /jirjBeLS ere yLt?)re dvBpwv yu-^re yvvaiKwv,
TWV oiKeiwv [JLr)T TMV eva)v dvaTreicrr) TWV
:\adecr6ai TWV rjfAeTepwv. e^fjLevwv ydp
v fj,ev eery (fii\o<> /cal TLJULOS, alBoios
Be rot? dyaOols r)/j,wv VTrrjpeTais, (f>o/3epb<$ Be
dvOpcoTTOts Trovrjpois Kal KaKoBai/Aoa-iv. IcrBi Be C
aeavTw TO, aapKia BeBoaOai TTJS \eiTovpyias
eveKa TavTrfcrL, /3ov\6fJ,e0a ydp aoi TTJV Trpo-
yoviKrjv oiKiav alBol TWV Trpoyovwv dTTOKadrjpai.
/jLe/jLvrjcro ovv, OTL T^V ^jrv^rjv dOdvaTOv 6^et9 Kal
eKyovov rjfjierepav, e7ro/xe^o9 re rj/Jilv OTI 6ebs
ear) KOL TOV ^fjierepov o^rei avv TUMV TraTepa.
To{/TO LT fJLVvOS 6tT6 aXlJu?) 1 ? eCTTl XoyO9 OVK
olBa. TO irapd crov Be TreTroirjj^evov, Tiva (3ov\L
TOV Tldva, Tiva Be elvai, TOV Aia, el /AT) TOVTO, Z I)
ft>9 eo-fjiev eyw re Kal av, av pev 6 Zevs, eyw Be
6 Tldv; w TOV ye\oiov ^evBoTravos, ye\oioTepov
/jLevTOL vr) TOV 'AcrK\r]7rt,bv TOV TrdvTa fidXXov
rj Ato9 dvOpwTTOv. TavTa OVK ecrTiv are^'ak
CK fAaivo/jievov 3 (jro//-aT09 oim Trjv evOeov, aXXa
Trjv eK7r\rjKTOv [Aavuav; OVK olcrOa, OTL Kal 6
m,a\/.<,wvevs eBwKev VTrep TOVTWV ro?9 Oeols BLKTJV, 23f
ort dv0pw7ro$ wv eTre^eipet, Zei9 elvai; TO Be
K TWV ( }iai6Bov \ey6jjievov vTrep TWV bvofjiao-dvTwv
1 TUV evroXwv Hertlein suggests, evroXuv MSS.
2 rovro Hertlein suggests, TOVTOV MSS.
3 fj.aivo/j.*vov Hertlein suggests, TOV /j.atvo/j.ei>ov MSS.
148
TO THE CYNIC HERACLEIOS
aegis and helmet. For as thou seest she has many,
and she gives them to whom she will. And Hermes
too will give thee a golden wand. Go then thus
adorned in full armour over sea and land, steadfastly
obeying our laws, and let no man or woman or
kinsman or foreigner persuade thee to neglect our
commands. 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
impious. Know that a mortal frame was given to
thee that thou mightest discharge these duties. For
we desire, out of respect for thy ancestor to cleanse
the house of thy forefathers. Remember therefore
that thou hast an immortal soul that is our offspring,
and that if thou dost follow us thou shalt be a god
and with us shalt behold our father."
Now whether this be a fable or a true narrative I
cannot say. But in your composition, whom do you
mean by Pan, and whom by Zeus unless you arid I
are they, that is, you are Zeus and I am Pan ?
What an absurd counterfeit Pan ! But you are
still more absurd, by Asclepius, and very far in-
deed from being Zeus ! Is not all this the utter-
ance of a mouth that foams with morbid rather
than inspired madness ? l Do you not know that
Salmoneus 2 in his day was punished by the gods for
just this, for attempting, though a mortal man, to
play the part of Zeus ? Then too there is the
account in Hesiod's poems of those who styled them-
1 Plato, Phaedru* 244 foil.
2 Odyssey 11. 235 ; Pindar, Pythian 4. 143 ; Salmoneus was
destroyed by a thunder-bolt for imitating the thunder and
lightning of Zeus.
149
THE ORATIONS OF JULIAN, VII
vs Tot9 TWV dewv ovo/JLaaiv, r/ H/m9 re KOI
At09, el jjirjiro) KOI vvv aKrjicoa^, e^o> trot o~vyyvw~
vat' ovBe jap e7rai$>OTpij3r)Br]s *;aXw9 ov$e eru^e?
KaO^ye^bvo^, OTTOLOV ire pi TO 1)9 Troirjras eyw
rovrovl rov <$>i\oao$ov, /z,e^' o> e'vrt ra TTpoOvpa
bv vevofjiiKa rwv KCLT efiavrov Trdvrwv Siacfrepeiv. B
6 5e /jie Trpb irdvTwv aperr^v da/ceiv KOI
anrdvTWV TWV /caXwv vo^ii^iv rjyejjLovas
el pel? ovv TL Trpovpyov ireTToirj/cev, avros av elBeivj
KOI Trpb TOVTOV ye ol f3acrL\els OeoL' rovrl &e
e^rjpei TO n,aviw&e<$ KCU Opaav, ical eTretparo j^e
TTOieiv e/jiavTOv awfypoveaTepov. eyco Se /caiTrep,
o)9 olada, Tot9 e^wdev TrKeoveKr^acnv eTrrepw-
fjLevos virera^a o/jua)^ efjiavrov TO> KaO^yefJLovi
real T0i9 etceivov <$>I\OL<; teal rjXiKiwrais Koi
avfjL<f)oiT'r)Tai$, KOL &v rjicovov e7rcuvovfjLi>(i)v Trap*
avrov, TOVTCOV ea-TTevSov d/cpoarrj^ elvai, Kal
@i/3\ia ravra dveylyvwaicov, oirbcra auro9 BOKL-
fjidaeiev.
/j,ev TU> r T?
^>iXoo'o0ft)TttTft) 8e rw rd Trpodvpa r?}9
(j)t,\ocro(f)ias Sei^avri, a^LKpa /^ev Std ra9 e^wOev
' ovv avre- D
ywys, ov rrjv
rjv arv (firjs, aXXa rrjv KVK\W nropevOevTes* KCLLTOI
rou9 6eoi)<$ eVt rrjv dperrjv olyaai on aov
erpajrofjujv. eyco fjuev yap avrrjs,
150
TO THE CYNIC HERACLEIOS
selves by the names of the gods, even of Hera and
of Zeus, but if you have not heard of it till this
moment I can excuse you for that. For you have
not been well educated, nor did fate bestow on you
such a guide to the poets as I had I mean this
philosopher l now present : and later on I arrived at
the threshold of philosophy to be initiated therein
by the teaching of one 2 whom I consider superior to
all the men of my own time. He used to teach me
to practise virtue before all else, and to regard the
gods as my guides to all that is good. Now whether
he accomplished anything of real profit he himself
must determine, or rather the ruling gods ; but at
least he purged me of such infatuate folly and
insolence as yours, and tried to make me more
temperate than I was by nature. And though, as you
know, I was armed 3 with great external advantages,
nevertheless 1 submitted myself to my preceptor and
to his friends and compeers and the philosophers of
his school, and I was eager to be instructed by all
whose praises I heard uttered by him, and I
read all the books that he approved.
Thus then I was initiated by those guides, in the
first place by a philosopher who trained me in the
preparatory discipline, and next by that most perfect
philosopher who revealed to me the entrance to philo-
sophy ; and though I achieved but little on account
of the engrossing affairs that overwhelmed me from
without, still for all that I have had the benefit of
right training, and have not travelled by the short
road as you say you have, but have gone all the way
round. Though indeed I call the gods to witness, I
1 Maximus of Ephesus. 2 lamblichus.
3 Literally " winged."
THE ORATIONS OF JULIAN, VII
el jArj fyopTiKov eiTcelv, eVl rot? irpoOvpois
(TV Be /cal TWV TTpoQvpwv el TToppw. ' aol Be a
rj rot? trot? dBe\(f)oi<f , d(f>e\wv Be TO Bvcr(f)rj/j,ov
TO \enro^evov avro? avaTcKrjpwa'ov' el ftovXet,
Be, /col Trap TI^^V avTO dvda"%ov TTpacos \eyo-
fjievov, rt? fjiCTOvcna; iraaiv eTrtrtyLta? ai)ro? 236
ovBev a%iov eTraivov irpaTTayv, eTraivels (fropTiKW?
&)? ouSe<? TWV d^aOeaTCLTWV pvjTopwv, ol? Bia
Trjv TWV Xoywv diropuav teal TO //.T) eyew evpelv
CK TWV TrapovTwv 6, TI (frwcriv, -f] A?7\o? eTrep^erat
Kal r) ArjTW ueTa TWV TralBwv, etra KVKVOL \tyvpov
aBovTes ical eTrrj^ovvTa avTols TCL BevBpa,
TC evBpocroi, /mXa/cr;? TTOCI? -/cal ftaOeias
f] T CK TWV dvOewv o^firj Kal TO cap avTO /cat
rti^e? etKoves TOiavTai. TTOV TOVTO 'lao/cpaT^ B
ev rot? eyKW/jiiaa-TiKols eVot^cre Xoyo*?; TTOV Be
TWV 7ra\aiwv rt? dvBpwv, 01 rat? Movcmt?
Te\ovvTO yvrjcnws, aXX' ov% waTrep ol vvv;
d<f>vqai Be TCL egrjs, iva yu-r/ /cal 77730? TOVTOV?
d7rex6av6/j,evos aua rot? re <auXoTaro? TWV
KVVIKWV /cal TWV prjTopwv Trpoa-Kpovaai^LL' co?
?rpo? re rou? KpaTicrTovs TWV T&.VVLKWV,
152
TO THE CYNIC HERACLEIOS
believe that the road I took was really a shorter road
to virtue than yours. For I, at any rate, if I may say
so without bad taste, am standing at the entrance,
whereas you are a long way even from the entrance.
ie But as for virtue, you and your brethren ," l omit
the ill-sounding phrase and fill in the blank yourself !
Or rather, if you please, bear with me when I " put
it mildly " 2 " what part or lot have you in it ? " You
criticise everybody, though you yourself do nothing
to deserve praise ; your praises are in worse taste
than those of the most ignorant rhetoricians. They,
because they have nothing to say and cannot invent
anything from the matter in hand, are always
dragging in Delos and Leto with her children,
and then "swans singing their shrill song and
the trees that echo them," and " dewy meadows
full of soft, deep grass," and the " scent of
flowers," and "the season of spring," and other
figures of the same sort. 3 When did Isocrates ever
do this in his panegyrics ? Or when did anyone of
those ancient writers who were genuine votaries of
the Muses, and not like the writers of to-day ?
However, I omit what I might add, lest I should
make them also my enemies, and offend at once the
most worthless Cynics and the most worthless
rhetoricians. Though indeed I have nothing but
friendly feelings for the really virtuous Cynics, if
1 A direct quotation from Demosthenes, De Corona, 128 ;
the word omitted by Julian is Ka6ap/j.a " off-scourings," or
'outcast," addressed by Demosthenes to Aeschines.
2 An echo of Xeriophon, Anabasis 1. 5. 14.
3 For this device of introducing hackneyed poetical and
mythological allusions cf. Themistius 330, 33(> c ; Aristides,
Oration 20. 428 D ; Himerius, Oration 18. 1. Epictetus
3. 282.
THE ORATIONS OF JULIAN, VII
el rt? dpa e&Ti vvv TOIOVTOS, teal Trpbs TOU?
yevvaiovs prjTOpds e<m <pi\a l Trdvra. TWV /juev
Brj TOIOVTCOV \oywv, el Kal TTO\V 7r\fj0os eTrippel'
Kal OVK eo-Tiv ocrov ov^l \eyetv e0e\wv rt? eV
Trdvv Ba^L\ov<i avrKr^aeiev av iri6ov TT)? irpo-
KijJLevr]s r/fjilv acr^oXta? eve/cev dtye^o/Jicu. /u/cpa
Be eri rw \6y(p Trpoa-Qels wairep 6(f>\rffjiaTi TO
ev&eov eV a\\o TI rpe^o^at, Tavrrjvl rrjv %vy-
ypa(f)rjv avrov TTOV TrXrjpcoaas.
Tt9 ovv rj 'TWV TlvOayopi/cwv v\d/3eia Trepl TO,
TWV Oewv ovo/Aara, rt? Be f) HKdrwvo^; TroraTro?
Be r)V ev TOVTOIS 'Apia-TOTeX.rjs; ap OVK afyov avro
IBeiv; rj rbv pev ^dfuov ovBels dvrepel TOIOVTOV
ryeve(T0ai; KOL yap ovre TO ovojuaTa Oewv ev Ty
crcfrpaylBi, <f)opelv eireTpeTrev OVTC TO opKW xpfjcrQai
7T/307T6Ta)5 TO69 TWV 0WV OVOfUtCTLV. el Be VVV
Xeyotyiu, OTL Kal et? AiyviTTOv eTropevOrj Kal 237
elBe Kal 7ravTa%ov TrdvTa eTreipdOrj TO,
TWV 6ewv eVoTrreOcrat Kal Te\ea-0ijvai,
TravTa^ov reXera?, epw pev tcro)? dyva)-
aoi, yvcopipa pevTOL Kal aa(f>ij rot? TroXXot?.
d\\d TOV TTXarft)^09 aKove' TO 8' e/jibv Beos, w
TlpodTap^e, 7T/3O9 ra T&V 0ea)v ovo/jiaTa OVK ecrii
KOT avOpwrrov, d\\d Trepa TOV f^eyiaTov ^>o/3of.
Kal vvv Trjv pev ^A-ffrpoBiTiyv, oTrrj eKeivr) <f)i\ov,
TavTrj Trpocrayopevw Trjv 8' rjBovrjv oiBa &>? B
e<TTi 7roiKi\ov TavTa ev QiKrjftw \eyeTai, Kal
GTepa ird\iv ev Ttyu-atw* TnaTevetv yap
i\a Cobet, <^jA(/ca Hertlein, MSS.
TO THE CYNIC HERACLEIOS
indeed there be any such nowadays, and also for all
honest rhetoricians. 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 jar l I shall refrain because of
the present pressure of business. However I have
still somewhat to add to my discourse, like the
balance of a debt, and before I turn to other matters
let me complete this treatise.
I ask you then what reverence for the names of
the gods was shown by the Pythagoreans and by
Plato ? What was Aristotle's attitude in these
matters ? Is it not worth while to pay attention to
this ? Or surely no one will deny that he of Samos 2
was reverent ? For he did not even allow the names
of the gods to be used on a seal, nor oaths to be
rashly uttered in the names of the gods. And if
I should go on to say that he also travelled to Egypt
and visited Persia, and everywhere endeavoured to
be admitted to the inner mysteries of the gods and
everywhere to be initiated into every kind of rite, I
shall be saying what is familiar and obvious to most
people, though you may not have heard of it. How-
ever, listen to what Plato says : " But for my part,
Protarchus, I feel a more than human awe, indeed a
fear beyond expression, of the names of the gods.
Now therefore I will address Aphrodite by what-
ever name pleases her best ; though as for pleasure,
I know that it has many forms." This is what
he says in the Philebus 3 and he says the same sort
of thing again in the Timaeus. 4 For he says that we
1 A proverb for wealth ; cf. Theocritus 10. 13.
2 Pj^thagoras. 3 Philebus 12 c.
4 Timaeus 40 D ; Julian fails to see that Plato is not
speaking seriously.
155
THE ORATIONS OF JULIAN, VII
vrrep TMV Oewv fyacriv ol Trot^Tai. Tavra Be
TrapeBtjKa, pr) Trore aot, 7rapda"%r) Trpofyaaiv, wcnrep
oi/jLdL TMV TlXaTcoviKcov 7roXXot9, o ^.wKpaTr]^
eipwv wv (j)V(TL Ttjv Tl\aTQ)VLKr)i> dri/uidcrai $6j;av.
e/cei yap ov% 6 Sco/c^ar?/?, aXX' o TtyLtato9 ravra C
Xeyet ij/CLcrra wv elpwv. fcauroi rovro >ye ea"Tiv
L^yte? yu/r/ TO, "^eyojjieva e^erd^eiv, d\\a TOU?
T<Z9, KOI TO 7T/30? TtZ/a? ol \OJOt ^l^VOVTCil.
Srjra l TO /u-era TOVTO Tr)v Trdixro^ov vTrcvyopevaw
aeipriva, -TOV TOV \oyiov TVTTOV 'Ep/jiov, rov rro
'ATToXXw^t Kal rat? Moucrat9 (f>i\ov; e/ceivos dgiol
TOU9 eTrepwTwvTCis rj fyreiv 0X0)9 eTrixeipovvras,
el Oeoi elaiv, ov% a>9 dv9pa)7rovs dTTOKpicrecos rvy-
^dveiv, ttXX* ft>9 TO. OrfpLa KoXdaews. el & dveyva)-
;et9 TOI/ avaraTiKov 2 avrov \6jov, 09
7y9 e/ceivov
71/0)9 ai^ TT/)O Trdwrwv, on ra
TOU9 6eov<$ evcrefBeis elvai Kal /jLe/jLvijcrdaL Travra ra
/jivcmjpia Kal TeT\ea0at, ra9
Kal Sid irdvTwv TWV ^aQy]^aT
rot) Trepnrdrov (3alovcn TrpOTjyopevro. 4
2u Se 07Tft)9 /;yu-tz^ /^^ TOV Aioyevrj 7rpo/a\a)v 238
TL [JiopfJio\vKelov eK^oftijaeis. 5 ov yap
, (fiacriv, d\\d Kal 77/309 TOV TrpOTpeTrofJievov
, TeXolov, eiTrev, a> veavio~Ke, el TOVS /juev
T\d)va<> oiei TavTrjs eveKa T^S reXer
*
aeiv rot9 O&IOLS TMV ev a8ov
1 STJTO Cobet adds, lacuna Hertlein, MSS.
2 avffra.riK'bv Cobet, affTariK^v V, Hertlein,
Reiske, euffrariK^v Spanheim. 3 8^ Cobet, 8e Hertlein, MSS.
4 irpoiiy6pevTo Cobet, TrporjyopeweTo Hertlein, MSS.
5 fK(f>o^ffis Cobet, (K<)>oJ3i}ffris Hertlein, MSS.
156
TO THE CYNIC HERACLEIOS
ought to believe directly and without proof what we
are told, I mean what the poets say about the gods.
And I have brought forward this passage for fear
that Socrates may furnish you with an excuse, as
I believe he does to many Platonists because of his
natural tendency to irony,, to slight the doctrine of
Plato. For it is not Socrates who is speaking here,
but Timaeus, who had not the least tendency to
irony. Though for that matter it is not a sound
principle to enquire who says a tiling and to whom,
rather than the actual words. But now will you
allow me to cite next that all-wise Siren, the living
image of Hermes the god of eloquence, the man
dear to Apollo and the Muses ? l Well, 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
beasts. And if you had read that introductory
sentence which was inscribed over the entrance to
his school, like Plato's, you would most surely know
that those who entered the Lyceum were warned to
be reverent to the gods, to be initiated into all
the mysteries, to take part in the most sacred
ceremonies, and to be instructed in knowledge of
every kind.
And do not try to frighten me by bringing forward
Diogenes as a sort of bogey. He was never initiated,
they tell us, and replied to some one who once
advised him to be initiated : " It is absurd of you,
my young friend, to think that any tax-gatherer,
if only he be initiated, can share in the rewards
of the just in the next world, while Agesilaus and
1 Aristotle.
'57
THE ORATIONS OF JULIAN, VII
Be /cal 'EiTrafjieivwvSav ev TW popftbpw
TOVTO, to veavia/ce, fBadv \Lav ecrrt KOI oeo/j,evov
egyyijcrews, GO? epavTov Treidco, /itetbz>o?, oTrota? l B
ij/jiiv avral Bolev al Oeai rr)V eTTLvoiav i>o/uft> &e
UVTIJV tf&rj /cal Se&ocrOai. (paiverai jap 6
ov%, wa-7Tp v/jieis dgiovTe, ^vaffe^rj^, dAA,' ei
MV /jiLKpu) nrpbcrOev eTre/jivrja'd'rjv, TrpocrofMOLos. am-
Stov yap et? rrjv TrepLaraaLv rrjv KaTa\a/3ovtTav
avrov, GiTa 6t? T<Z? ez^ToXa? /3\67ra)v rov
/cal crewel? 2 OTL rov jJivov/Jievov e%pr)v
Trporepov KOL 'AOrjvaiov, el Kal /j,r) C
i,, TO* vopw ye <yevea6ai, TOVTO etyvyev, ov TO
i^wv avTov elvai TOV /cocrfjiov TTO\I-
TIJV, Kal rat? oXai? TWV Oewv ovtrtat?, at TOV o\ov
Koivf) Koa/jiov eTTLTpOTrevovcriv, d\\ ov rat? ra
fteprj KaTaveifJia/jLevai^ avTov, SLCL
at^iwv av/ji7ro\i.TVa'0ar TO re vo/jLifJiov ov
alSol TWV Oewv, KaiTOi Ta\\a TraTwv /cal irapa-
^apa-TTCov avTov re OVK eiravrfyayev, odev 1)
acr/ze^o? r)\ev9epa)TO. TL $* rjv TOVTO; TO TroXew?
/zta? Sov\ev(7at vbfjiois eavTov re vjroBelvai TOVTW,
oirep rjv dvdy/CTj TraOelv ^ AOifvaiw <yevofj,ev(p. TTW?
yap OVK e/jL6\\ev 6 TWV Oewv eveicev et? ^O\vfi7riav
/3a$ia)v, 6 TO* TLvOiti) TreLcrdeis /cal <f)L\,oa-o(j)rjcra<f
axj-jrep Z/WKpaTrf^' (prjal yap /cal awro? elvai
TlvOiov OIKOL Trap eavTO), oOev avT(f> Kal r/ opuij
1 O7ro/as Hevtlein suggests, ^TTOJS MSS.
2 ffvviels Hertlein suggests, awel? MSS.
158
TO THE CYNIC HERACLEIOS
Epameinondas are doomed to lie in the mire," 1
Now this, my young friend, is a very hard saying
and, I am persuaded, calls for more profound
discussion. May the goddesses themselves grant us
understanding thereof ! Though indeed I think that
has already been bestowed by them. For it is
evident that Diogenes was not impious, as you aver,
but resembled those philosophers whom I mentioned
a moment ago. For having regard to the circum-
stances in which his lot was cast, and next paying
heed to the commands of the Pythian god, and
knowing that the candidate for initiation must
first be registered as an Athenian citizen, and if
he be not an Athenian by birth must first become
one by law, it was this he avoided, not initiation,
because he considered that he was a citizen of the
world ; 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 universe, and not only
with those whose functions are limited to certain
portions of it. And out of reverence for the gods he
did not transgress their laws, though he trampled on
all other opinions and tried to give a new stamp to
the common currency. And he did not return to
that servitude from which he had joyfully been
released. What servitude do I mean ? 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 citizen. For is it
likely that a man who in order to honour the gods
journeyed to Olympia, and like Socrates embraced
philosophy in obedience to the Pythian oracle, for
1 Diogenes Laertius 6. 39.
THE ORATIONS OF JULIAN, VII
7T/309 <f>i\ocro<f)iav eyevero' nrapikvai rwv di>a/cro- 239
pwv et(7U) /cal jjid\a dajjievws, el /AT) rovro
TO VTToOelvai VO/JLOIS eavrov /cal Sov\ov a
rro\ireia<$; a\Xa Sia TI /z^ ravri^v avTrjv elire rr)v
alriav, GK TMV evavriwv 8e TT]V irapaipovfJiev^v ov
crfjLifcpa TT}? TMV /jLvaT'rjpLMV crs/jLvoTrjTos; icrco? fjiev
av rt9 ra roiavra K.CLI TLvOayopa /^aXic
fyeiev, OVK opOws \oyi6jjivo<>. ovre <yap p
Trdvra earLv^ aviwv re olfjiai TOVTWV, wv
<>dvai, evict TT^O? TOL/? TTO\\OVS cnwirr]Teov elval
fjioi $aii>Tai. (fiavepa be O/AW? earl /cal TOVTWV 1} B
atria, /caravoijcras yap afjuekovvra [lev ri}s rrepl
rov ftlov 6p66rrjros, eVl ^e TCO yue/u
(frpovovvra 1 rov Trapaivovvra avrw roiavra,
(f>povia)i> a/jia /cal $L$d(TKWv avrov, ori rols ~
ot? a^tw? rov yt,VY]Or]vai /Beftiwrai, /cal
Oeicriv ol 6eol ra? ayLtoiySa? d/cepaiovs cf)v~\.drr overt,
Tot? Se fjLoxOrjpol? ovSev ean rr\eov, KCLV eia-a) rwv
iepwv el&fyprjo-wcn, r rrepif^o\(i3v. TJ yap ov ravra
/cal o iepo<f)dvrr)$ Trpoayopevei, oarL? %elpa ^
xaOapos Kal ovnva ^ Xpil, rovroi? drrayopevwv
fir) /jLVL(r0ai;
Tt Trepan r)/j,li> earai rwv \6ywv, el ravra
ae rceiOei;
2 .
:6o
ifya Qpovovvra Cobet, /j.eya\o<t)povovi'Ta Hertlein, MSS,
o?s Naber, rovrots Hertlein, MSS.
TO THE CYNIC HERACLEIOS
he says himself that at home and in private he re-
ceived the commands of that oracle and hence came
his impulse to philosophy l 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 constitution ?
But why, you will say, did he not assign this reason,
but on the contrary a reason that detracted not a
little from the dignity of the Mysteries ? Perhaps
one might bring this same reproach against Pythagoras
as well, but the reasoning would be incorrect. For
everything ought not to be told, nay more, even of
those things that we are permitted to declare, some,
it seems to me, we ought to refrain from uttering to
the vulgar crowd. 2 However the explanation in this
case is obvious. For since he perceived that the
man who exhorted him to be initiated neglected to
regulate his own life aright, though he prided himself
on having been initiated, 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
initiated, even though they have not gone through
the ceremony, whereas the wicked gain nothing by
penetrating within the sacred precincts. For this is
what the hierophant proclaims, when he refuses the
rite of initiation to him " whose hands are not pure
or who for any reason ought not ! 3 "
But where would this discourse end if you are
still unconvinced by what I have said ?
1 Diogenes like Socrates claimed that he had a 8ai/j.6i>iov, a
private revelation to guide his conduct ; cf. 212 D.
2 Cf. Oration 4. 148 A, note.
3 This was the TrpSpprjcris or praefatio sacrorum ; cf. Livy
45. 5.
161
ORATION VIII
M 2
INTRODUCTION TO ORATION VIII
THE Eighth Oration is a "speech of consolation"
(TrapafjLvOrjTiKos Xoyos), a familiar type of Sophistic
composition. In consequence of the attacks on
Sail ust by sycophants at court, and moreover jealous
of his friendship with Julian, Constantius ordered
him to leave Gaul. In this discourse,, which was
written before the open rupture with Constantius,
Julian alludes only once and respectfully to his
cousin. But Asmus thinks he can detect in it a
general resemblance to the Thirteenth Oration of
Dio Chrysostom, where Dio tries to comfort himself
for his banishment by the tyrant Domitian, and that
Sal lust was expected to appreciate this and the
veiled attack on Constantius. Julian addresses the
discourse to himself, but it was no doubt sent to
Sallust.
After Julian's accession Sallust was made prefect
in 362 and consul in 363. He was the author of
a manifesto of Neo Platonism, the treatise On the
Gods and the World, and to him was dedicated
Julian's Fourth Oration. 1
1 cf, vol. i. p. 351.
-65
IOTAIANOT KAI2APO2
EOI THI EEOAm TOY AFAOnTATOT 2AAOT2TIOY 240
nAPAMT0HTIKO2 EI2 EATTON
el fir) fcal Trpbs ae 8ia\'%0eir)v oaa TT/OO?
^0t]v, 7rei8)j (re ftafti^eiv eirvOofJiriv
Trap' r^wv, eXarrov e^eiv olijcro/jiai Trpos
> <pi\e eraipe, /JLO\\OV Be ov$e rrjv
7re7ropicrdai nva pacrraivrjv ef^avTO) VO/AIO),
aoL ye ov yLtera^eSw/ca- KOivwvrjcravTas jap B
8e rjbewv ep<ywv re /cal \6jwv, ev
re Kai Sy/Aoaiois, OIKOI /cal eVl
KOLVQV l evpifTKeffOai yprj TMV irapovrwv, oirola
TTOT } av y, Traiwviov a/to?. aXXa rt? av r]fuv rj
rrjv 'O^eco? fja^aairo 2 \vpav rj rot? ^eipr^vwv
avrrj^ijo'ete 3 fjueXeoiv rj TO vrjTrevOes e^evpoi
fydppaicov; etVe ^0709 fy eicelvo TrXrjprjs At-
, eW* oTrep atro9 eVot^cre^,
vu</)^a9 ra Tpaurca TrdQrj, C
rovro T/79 c EXe;^9 Trap Af/yuvrTtW /JLaOova^, ov%
KCLI T^)coe9 d\\rj\ovs eBpacrav,
elvai Tot "> T^oovs, ol ra<;
1 Koivbv Wright, KfHvhv Hertlein, MSS.
2 &j/ fj.i/jL-f]ffairo Hertlein suggests, ^i^fferai MSS.
3 ctj/TTjx^e'e Hertlein suggests, a.vn\x^ ffei MSS T
166
A CONSOLATION TO HIMSELF
UPON THE DEPARTURE OF
THE EXCELLENT SALLUST
AH, my beloved comrade, unless I tell you all
that I said to myself when I learned that you were
compelled to journey far from my side, I shall think
I am deprived of some comfort ; or rather, I shall
consider that I have not even begun to procure some
assuagement for my grief unless I have first shared
it with you. For we two have shared in many
sorrows and also in many pleasant deeds and words.,
in affairs private and public, at home and in the
field, and therefore for the present troubles, be they
what they may, we must needs discover some cure,
some remedy that both can share.
But who will imitate for us the lyre of Orpheus,
who will echo for us the songs of the Sirens or dis-
cover the drug nepenthe ? 1 Though that was perhaps
some tale full of Egyptian lore or such a tale as the
poet himself invented, when in what follows he w r ove
in the story of the sorrows of the Trojans, and Helen
had learned it from the Egyptians ; I do not mean
a tale of all the woes that the Greeks and Trojans
inflicted on one another, but rather tales such as
1 Odyssey 4. 227 ; a sophistic commonplace ; cf. 412 D,
Themistius 357 A ; Julian seems to mean that the nepenthe
was not really a drug but a story told by Helen.
167
THE ORATIONS OF JULIAN, VIII
Be Kal yaXrjvrjs ainoi Karacmja'ovTai. /cal <ydp
TTCO? eoiKev rjBovrj KOL \v7rr) T^? aur?}? Kopv(f)f)<>
/cal irapd uepos aXX^Aou? dvTiueOi- 241
. TWV TrpocrTriTrTovTtov Be Kal ra \iav
alv ol cro(f)ol ra) vovv e^ovn (frepeiv
OVK e\aTTOva rfjs &V(TKO\ia$ rrjv evTrdOeiav, eVel
Kal rrjv fjieXirrav K r/)? BpL^vraT^ Troa? rr}?
Trepl TOV "T/jurjTTOV (^uo/zezn?? <y\vKeiav dvifJLaa'Oai
Spocrov Kal TOV fJLe\iros elvai Brj/juiovpyov. d\\a
Kal TWV crci)p,dT(0i' ocra [Jiev vyiewa KCLI po)/jia\ea
Ka6eO-T7)K6V, V7TO TWV TV%OVTWV Tp<f)Tai GITIWV, B
Kal rd Bvaveprj SoKovvra TroXXaKis eKeivoi? OVK
d/3\a/3r/ JJLOVOV, d\\a Kal TT}? Icr^vo^ aiTia
yeyovev oVot? Be 7ro^?;pw? e^ei fyvcrei Kal rpo<f)fj
Kal eTTLTrj^evcrei TO awua, TOV TrdvTa (3ioi> voar]-
Xefo/Lte^ot?, Tourot? KOL ra /cof^orara ftapVTaTas
eio)0e TcpovTiBzvai (3\dftas. OVKOVV Kal T?;? Sia-
volas oo-oi, uev OUTCO? 7rea6\tj0r)o-av, 009 ^
7rafjL7rovr)pw$ e^eiv, a\X J vyiaiveiv /Lterptw?, el
Kal /U-T) KaTa Trjv 'AvTL&devovs Kal Sw/f/oarou?
pco/jirjv u^Se Trjv Ka\\icr0evovs dvBpeiav /jt,r)Se C
TTJV HoXe/uwvos aTrdOeiav, aXV WO~T Bvvao-OaL
TO /MTpiov ev rot? TOLOVTOLS aipelo~0ai, TV%OV av
Kal ev Svo-KO\wTepot<> ev^paivoivTO.
J Eiyco TOL Kal auro? Trelpav e/jiavTov \afjb(3dvwv,
OTTW? Trpo? Trjv o~?jv Tropeiav eyjx> re Kal e^w,
TO&OVTOV to$vv')j@r)v, oaov ore TrpwTov TOV eaavTov
KaTeXiirov OILKOI' TrdvTwv yap d
/J,e /JLvrjiMr), TT? TWV TTOVWV KOivwvias, wv
T? aTi\a<jTov Kal
168
TO SALLUST
they must be that will dispel the griefs of men's
souls and have power to restore cheerfulness and
calm. For pleasure and pain, methinks, are con-
nected at their source 1 and succeed each other in
turn. And philosophers assert that in all that befalls
the wise man the very greatest trials afford him as
much felicity as vexation ; and thus, as they say,
does the bee extract sweet dew from the bitterest
herb that grows on Hymettus and works it into
honey. 2 Even so bodies that are naturally healthy
and robust are nourished by any kind of food, and
food that often seems unwholesome for others, far
from injuring them, makes them strong. On the
other hand, the slightest causes usually inflict very
serious injuries on persons who by nature or nurture,
or owing to their habits, have an unsound constitu-
tion and are lifelong invalids. Just so with regard
to the mind : those who have so trained it that it is
not altogether unhealthy but moderately sound,
though it do not indeed exhibit the vigour of
Antisthenes or Socrates, or the courage of Callis-
thenes, or the imperturbability of Polemon, but so
that it can under the same conditions as theirs adopt
the golden mean, they, I say, will probably be able
to remain cheerful in more trying conditions.
For my part, when I put myself to the proof to
find out how I am and shall be affected by your
departure, I felt the same anguish as when at home
I first left my preceptor. 3 For everything flashed
across my mind at once ; the labours that we shared
and endured together ; our unfeigned and candid
conversation ; our innocent and upright intercourse ;
1 Plato, Phaedo 60 B. 2 Cf. Oration 2. 101 A.
8 Mardonius.
16
THE ORATIONS OF JULIAN, VIII
as vrevj;(i)$, T/}? d$6\ov Kal BiKauas D
6/M\ias, T?)9 ev cnracn rot? /mXofc Koivorrpayias,
T?)9 7T/009 TOU9 TTOVTJpOVS IcTOppOTTOV T6 KOL d-
imera/Jie\r}rov rrpodv/jLia^ re KCL\ o/>//%, a>9 /ACT'
ecrrriuev 7roXXa/a9 Icrov 0vaov
Kal TTodeivol (f)i\oi,. Trpo? 8e av
ela"f)ei fj.6 /jivij/uirj rov Ola)0ij S' 'OSucreu
yap eycb vvv eiceivw TrapaTrX^o^o?, evret ere fj,ev
Kara rov "Eitcropa 0eos e^rfryayev ea) /3eX<wz>,
&v ol avKO(J)dvrai, 7ro\\d/cis d^ffKav erri ere, 242
fjLa\\ov Se et? 6/i.e, Sta CTOI) rpw&at ftovXtOpevoi,
ravrrj /JLC fjiovov ttXcocrtyitoz' v7ro\a/jL/3dvovre<?, el
rov marrov <j)i\ov Kal rrpoOvjjiov avvacrrrLcrrov
Kal TT/)O? rot/? Ktv&VPOVS drcpofyaGicrrov KOIVWVOV
r?79 Gvvovcrias (ireprjffeiav. ov /JLrjv e\arrov oluai
ere 8ia rovro u\yelv rj 6700 vvv, on croi rwv
TTOVCOV Kal rwv KtvSvvcov e\arrov fj^ereanv, aXXa B
Kal 7r\eov vrrep eaov SeSievai Kal T/}? e/u,?}?
K(f>a\f]s, fjirf ri rrdOrj. Kal yap roi Kal auro?
OVK ev Sevrepw r&v euaiv ede/jirjv ra era, Kal crov
Be oyu-ot&>9 e%ovros rrpos ^/Lta9 rjcrdo/ji^v. oOev
eiKorcos Kal //,aXa BaKvoaai, on croi, r&v a\\Q)V
eveKa \eyeiv Bvva/jLevw
OvSev fie\i fJLOi' rdad yap :aXw? e%ei,
Moz^09 elpl \v7rr)<; alnos Kal (frpovrioos. 1 C
aXXa rovrov aev ef lo-r)<$, 0)9 eoixe, Koivwvov/jiev,
crv /j,ev vrrep TJ^WV d\ywv JAOVOV, eyw Be del TTO@WV
rrjv crrjv avvovcriav Kal r/}9
rjv K rfjs dperris. fjiev /j,d\icrra Kai
1 /j.6vos Qpov-rtios Brambs regards as a verse ; Hertlein
prints as prose.
170
TO SALLUST
our co-operation in all that was good ; our equally-
matched and never-repented zeal and eagerness in
opposing evildoers. How often we supported each
other with one equal temper ! l How alike were our
ways ! How precious our friendship ! Then too
there came into my mind the words, " Then was
Odysseus left alone." ' For now I am indeed like
him, since the god has removed you, like Hector/
beyond the range of the shafts which have so often
been aimed at you by sycophants, or rather at me,
since they desired to wound me through you ; for
they thought that only thus should I be vulnerable
if they should deprive me of the society of a faithful
friend and devoted brother-in-arms one who never
on any pretext failed to share the dangers that
threatened me. Moreover the fact that you now
have a smaller share than I in such labours and
dangers does not, I think, make your grief less than
mine ; but you feel all the more anxiety for me and
any harm that may befall my person. 4 For even as I
never set your interests second to mine, so have I ever
found you equally well disposed towards me. I am
therefore naturally much chagrined that to you who
with regard to all others can say, " I heed them not,
for my affairs are prosperous," 5 I alone occasion sor-
row and anxiety. However this sorrow it seems we
share equally, though you grieve only on my account,
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
afresh, based as it was, first and foremost, on virtue,
1 Iliad 17. 720. 2 Iliad 11. 401.
3 Iliad 11. 163. 4 Iliad 17. 242.
5 Nauck, Adespota fragmenta 430.
THE ORATIONS OF JULIAN, VIII
Kal Bid rrjv ^peiav, r)v eyu> fjiev croi, crv
Be e/jiol (ivve%MS rrapeo")(es, dvaKpaOevres aXX^Aot?
u>fjLO\O'yrj(Ta^v ) oi>% op/cot,<f ovSe roiavrai^ dvdy-
Kai<$ ravra niarov^evoi, warrep o tyrjaevs Kal D
o TLeipiOovs, a\V ef wv del ravra voovvres teal
rrpoaipovfjievoi Ka/cbv fjiev Sovvai rwv rro\irMV
nvi roaovrov Sew \eyeiv drrea^Ofiev, ware ovSe
e{3ov\evcrd/j,e0d IT ore (Jiera atCkrjXwv %prjcrrov Se
el n yeyovev 17 /3e/3ov\evrai Koivf) Trap' VUJL&V,
rovro aXXot? elrrelv /AeX^crei.
'O? fj,ev ovv el/cor MS d\ya) rot? rrapovcriv, ov
(f>i\ov fiovov, aXXa KOI <rvvep<yov mcrrov, Boirj Be 6 243
Baifjiwv, /cal Trpbs O\LJOV d-jraXXarrofJievo^, olfjiai
/cal ^w/cpdrr/ rov /jueyav r^? dperfjs Kijpv/ca icai
ioiye crvvo/jLO\oy)ja'Li> e a)V eicelvov
ejw Se rwv Tl\dra)vos \6ywv,
vTrep avrov. 0r/crl yovv ori XaXe-
Trwrepov efaivero fjioi opOws ra Tro\iriica Sioitceiv
ovre yap avev fy'ikwv dvbpwv Kal eralpwv rrKrrwv
olov re elvai Trpdrreiv, ovr evrropelv rovrcov
vv TroXX^ pq(rr(i)vr). tcalroi rovro ye el FlXa-
rwvu /jiei^ov e^aivero rov Siopvrreiv rov "A^a), ri B
TrpoaBo/cdv rj^a^ vrrep avrov rovs rr\eov
rri<$ e/ceivov crwecrea)? re Kal
77 Vei^o? rov Oeov; e/u-ot oe ov$e rrjs xpeias
evexa, rjv dvnSiSovres aXXr/Xo^? ev rf)
rro\irelq pqov e'fyofjiev 7rpb$ rd rrapd yvay/jiijv vrro
TT}? rvxrjs Kal rwv dvrLrarro/jbevwv r)[j,iv rrparro-
, aXXa 1 Kal TT}? /J,6vr)s del JJLOL 0a\7r(oprj<? re
1 a\\a Reiske supplies, lacuna Hertlein : after TT parr
several words are lost.
172
TO SALLUST
and secondly on the obligations which you con-
tinually conferred on me and I on you. Not by
oaths or by any such ties did we ratify it, like
Theseus and Peirithous, but by being of the same
mind and purpose, in that so far from forbearing to
inflict injury on any citizen, we never even debated
any such thing with one another. But whether
anything useful was done or planned by .us in
common, I will leave to others to say.
Now that it is natural for me to be grieved by the
present event, on being parted for ever so short
a time and God grant that it may be short ! from
one who is not only my friend but my loyal fellow-
worker, I think even Socrates, that great herald and
teacher of virtue, will agree ; so far at least as I may
judge from the evidence on which we rely for our
knowledge of him, 1 mean the words of Plato. At
any rate, what he says is : " Ever more difficult did
it seem to me to govern a state rightly. For neither
is it possible to achieve anything without good
friends and loyal fellow-workers, nor is it very easy
to obtain enough of these." l And if Plato thought
this more difficult than digging a canal through
Mount Athos, 2 what must we expect to find it, we
who in wisdom and knowledge are more inferior to
him than he was to God ? But it is not only when I
think of the help in the administration that we gave
one another in turn, and which enabled us to bear
more easily all that fate or our opponents brought to
pass contrary to our purpose ; but also because I
am destined soon to be bereft also of what has ever
1 Julian quotes from memory and paraphrases Epistle
7. 325 c.
a This feat of Xerxes became a rhetorical commonplace.
173
THE ORATIONS OF JULIAN, VIII
/cal Teptyews vBer)<f ov/c 6i? /jLarcpav eaevOai C
fj,e\\a)V, el/coTO)? Bdfcvo/j,ai, re /cat BeBr^y/jiaL rrjv
e/jbavTov /capBtav. e? TIVCL <ydp OVT(OS ecrrai fj,oi
\OLTTOV evvovv dTToftXetyat, (f)i\ov; TWOS & ava-
rijs d86\ov icai /ca@apa<? Trappriaias; rt?
(TV nftovXevcrei /j,ev efji^povw^, eTriTi/mijcrei
e yu-er' evvoias, eTrippwcrei Be TT/JO? ra KaXa %o)/3t?
/cal rv(f>ov, Trappier lateral 8e TO Tri/cpbv
Mcnrep ol TWV <f>ap/j,d/ca)v D
TO \iav Svaxepes, aTroXetVo^Te?
8e aitTO TO xptfcrifjuov; d\\a TOVTO /j,ev etc T7/9 cr^?
adfjiriv. TOCTOVTWV Be O/JLOV
, TLVWV av eviropriaai^i \6ya)V, 01 pe,
Bid TOV crov TTodov era re fj,r)Bea CTTJV re dyavocftpo-
crvvrjv avTrjv TrpoeaOau TTJV "^rv)(rjv KivBvvevovTa,
7Ti(rov<Tiv aTpepelv KOI (pepeiv oaa BeBwfcev 6 ^609
<yevvai(i)<> ; et? TCLVTO >ydp eoucev avT& vowv o /jieyas 244
avTO/cpaTcop Tav& OVTW vvvl ftovXevcravQai. TL
7TOT6 ovv dpa xp7) BiavorjQevTO, /cal Tivas eTrwSa?
evpovTa Trelaai Trpacw e^eiv VTTO TOV TrdOovs dopv-
Trjv ^rv^v; dpa fjfjuv ol
elai /jLi/jbrjTeoi, \6yot,, \eyfo Be ra? e/c
67Tft)8a9, a? ' KOrjva^e (frepwv 6 ^co/cpaTr^ Trpb TOV
TTJV oBvvrjv id&Oai Tt}<? /ce<f)d\f)s eTrdBew r]j~lov T&
Kokq> Xap/AiBy; r) TOVTOVS fiev are 8r)
/cal Trepl fieifcovwv ov /civijTeov, wcnrep ev
174
TO SALLUST
been my only solace and delight, it is natural that 1
am and have been cut to the very heart. 1 For in the
future to what friend can I turn as loyal as your-
self? With whose guileless and pure frankness shall
I now brace myself ? Who now will give me prudent
counsel, reprove me with affection, give me strength
for good deeds without arrogance and conceit, and
use frankness after extracting the bitterness from
the words, like those who from medicines extract
what is nauseating but leave in what is really
beneficial ? ' 2 These are the advantages that I reaped
from your friendship ! And now that I have been
deprived of all these all at once, with what argu-
ments shall I supply myself, so that when I am in
danger of flinging away my life out of regret for
you and your counsels and loving kindness, 3 they
may persuade me to be calm and to bear nobly
whatever God has sent ? 4 For in accordance with
the will of God our mighty Emperor has surely
planned this as all else. Then what now must
be my thoughts, what spells must I find to per-
suade my soul to bear tranquilly the trouble with
which it is now dismayed ? Shall I imitate the
discourses of Zamolxis 5 I mean those Thracian
spells which Socrates brought to Athens and de-
clared that he must utter them over the fair
Charmides before he could cure him of his head-
ache ? 6 Or must we leave these alone as being,
like large machinery in a small theatre, too lofty for
1 Aristophanes, Acharnians 1 ; cf. 248 D.
2 A commonplace ; Plato, Laivs 659 E ; Julian, Caesars
314 c ; Dio Chrysostom 33. 10 ; Themistius 63 B, 302 n ;
Maximus of Tyre 10. 6. 3 Odyssey 11. 202.
4 Demosthenes, De Corona 97 ; cf. Julian, Epistle 53. 439 D.
6 Cf. Caesars 309 c note. 6 Plato, Charmides 156 D.
175
THE ORATIONS OF JULIAN, VIII
a^ fjieyd\as, \V ere TWV e^TTpocrOev B
eoywv, wv eTTvOo/neOa TCL tc\ea, (f)Tjo-lv 6 Troirjrrjs,
etc \eijiwvos Sedjievoi 7ronci\ov KOI
TroXf et8oi>9 l avdr) ra KahXiara
avTovs Tot9 $Lr)yijjjuao~i, fJUKpa TWV etc (f)i\ocro<f)ia<i
avTots Trpoa'Tidevres; wairep yap ol^ai TO?? \iav
y\VK6(Tiv ol 7rapey%ovT<; OVK olB' ovrot' arra
(j)dp/jLafca TO TrpovKOpes avrwv afyaipovcnv, OVTCO
rot? &ir)yr]/jiacnv etc fyikoaofyias evta TrpoariOe/jLeva
TO Sotceiv % i&TOpias dp%aias oVkov ejreicrdyeiv, C
ov&ev &eov, teal TrepiTTrjv d^oXecr^iav dfycupel'rai.
Ti TrpMTOv; TL 8' eTretra; rL 8' ixTrdriov tcara-
Xefw;
Trorepov a>9 o ^tcrjiricav etcelvos, 6 rov Aai\iov
dyaTnjcras teal $i\r)6els TO \eyofJievov tcra) vyq>
Trap* etceii'ov 7rd\iv, ^Sew? fjiev avTW crvvfjv,
7rpaTT Se ovbev, wv /JLTJ TrpoTepov e/cetvo? irvOoiTO
KOL (frrfcreiev elvai, trpa/CTeov; 06 ev oi/jiai ical \oyov
7rapea"%e rot? VTTO (f)06vov TOV ^Kr^iriwva \oiSo- D
pova-iv, a>9 TTOt^T^? /Jiev o AatXto? ir] TMV epyoov,
'A<f)pt,fcavos $e 6 TOVTWV vTrotcpiTijs. avT^j TOL KOL
rjfuv rj <f)rj/Jir} Trpcxr/ceiTai, teal ov fJiovov ov Bv%6-
paivw* ^aipw 8e e?r' avTy 7r\eov. TO yap rot?
TTOielTcn yva>pio-/jia TOV yv&vai 245
Tiva CLVTOV e'| avTov TO, SeovTa, TTJV '
Oro? JAW TravdpLGTOS, 09 ev elirbwn
1 TroAi/etSoOs Cobet, no\vTf\ovs Hertlein, MSS.
2 ov fj.6vov ov ovffx*p&'u'to xzlpu 8e Hertlein suggests, cf.
37 B, 255 D ; Kal \alpu> 76 MSS.
* aperris Hertlein suggests, TT)S dperf/s MSS.
I 7 6
TO SALU'ST
our purpose and suited to greater troubles ; and
rather from the deeds of old whose fame we have
heard told, as the poet says/ shall we gather the
fairest flowers as though from a variegated and
many-coloured meadow, and thus console ourselves
with such narratives and add thereto some of the
teachings of philosophy ? For just as, for instance,
certain drugs are infused into things that have too
sweet a taste, and thus their cloying sweetness is
tempered, so when tales like these are seasoned by
the maxims of philosophy, we avoid seeming to drag
in a tedious profusion of ancient history and a super-
fluous and uncalled-for flow of words.
" What first, what next, what last shall I relate ? " 2
Shall I tell how the famous Scipio, who loved Laelius
and was loved by him in return with equal yoke of
friendship, 3 as the saying is, not only took pleasure
in his society, but undertook no task without first
consulting with him and obtaining his advice as to
how he should proceed ? It was this, I understand,
that furnished those who from envy slandered Scipio
with the saying that Laelius was the real author
of his enterprises, and Africanus merely the actor.
The same remark is made about ourselves, and, far
from resenting this, I rather rejoice at it. For to ac-
cept another's good advice Zeno held to be a sign of
greater virtue than independently to decide oneself
what one ought to do ; and so he altered the saying
of Hesiod ; for Zeno says : " That man is best who
follows good advice " instead of " decides all things
for himself." 4 Not that the alteration is to my
1 Iliad 9. 524. 2 Odyssey 9. 14. s Theocritus 12. 15.
4 Hesiod, Works and Days 293, 295 &s O.VT$ irtivra. vofori ;
Diogenes Laertius 7. 25.
177
VOL. II. N
THE ORATIONS OF JULIAN, VIII
\eyu>v dvrl rov vo^cry rrdvff eavrw. e/jiol Be ov
Bid rovro ^apiev elvai BoKer rreLBofjiai jap d\r]6e-
crrepov [lev \\a ioBov \eyeLv, d/Acfioii; Be d/jueivov
TlvOayopav, 69 Kal rfj TrapoL/Jiia Trapea^e rrjv
ap^v Kal TO \6yea-0cu KOLVCL ra <f>L\.a>v eSwtce rq>
/3Lrp, ov SrJTrov ra xprjfjLara \eywv fiovov, dX\,a Kal B
rrjv rov vov Kal rrjs (frpovrjcrea)? Koivwvlav, MdO"
oaa juiev evpes avros, ovoev eXarrov ravra rov
ireiaOevros earlv, oaa Be rwv awv VTreKpivd^v,
rovrcov avrwv et/corw? TO to~ov /Aere^et?. d\\d
ravra /jiev oTrorepov fjid\\ov dv <paivr)rai, Kal 1
Oarepw Trpocn^Kei, Kal rot? (BaaKavots ovbev earai
7T\OV K TMV XojCOV.
e eiravireov erri rov ' A.(f)piKavov Kal rov
7T6i8r) yap dvrjpr)ro fiev r] KapfflSoDV
Kal ra rrepl rrjv Aiftvrjv diravra rr}? 'Pw/jL^ C
eyeyovei oov\a, rck^nrei /Jiev 'AtypiKavos rov
Aai\t,ov dvrjyero Be eicelvos evay<ye\ia ry
<j)pa)V Kal 6 ^KTJTTLCOV ij^Oero /lev
rov <f)i\,ov, ov /j,rjv drrapa/jivOrjrov avra) ro
wero. Kal rov Aai\tov Be Bvayepaiveiv
>^\r >/ >\> i 7
eTTeiorj /JLOVO^ avrjyero, ov JJL^V a<poprjrov
rrjv av/ji(f)Opdv. errKei Kal Kartoz/ aTroKiTrcav OLKOL
TOI*? avrov <rvvr)0ei<$, Kal TlvQayopa?, Kal T\\dra)v
Kal ArjjjiOKpiros ovBeva 7rapa\a/36vre<> KOIVWVOV
r?}? 6Bov, Kairot 7ro\\ov<> OLKOL rwv <f>i\rdra)v
drro\ifjirrdvovTes. eVr par ever aro Kal TIepiK\f)<$
7rl TYJV ^djjiov OVK dywv rov 'Ava^ayopav, Kal rrjv
Qvftoiav Trapeo-rrjcraro rat? /jiev eiceivov /3ov\als,
o ydp vrc KLV(p, rb <7w//-a Be OVK (pe\-
wairep aXko ri rwv dvayKaiwv rrpos ra? 24
1 Kal Oarfpii) Hertlein suggests, Qartpw AISS.
I 7 8
TO SALLUST
liking. For I am convinced that what Hesiod says
is truer, and that Pythagoras was wiser than either
of them when he originated the proverb and gave
to mankind the maxim, " Friends have all things in
common." l And by this he certainly did not mean
money only, but also a partnership in intelligence
and wisdom. So all that you suggested belongs just
as much to me who adopted it, and whenever I was
the actor who carried out your plans you naturally
have an equal share in the performance. In fact, to
whichever of us the credit may seem to belong, it
belongs equally to the other, and malicious persons
will gain nothing from their gossip.
Let me go back now to Africanus and Laelius.
When Carthage had been destroyed 2 and all Libya
made subject to Rome, Africanus sent Laelius home
and he embarked to carry the good news to their
fatherland. And Scipio was grieved at the
separation from his friend, but he did not think
his sorrow inconsolable. Laelius too was probably
afflicted at having to embark alone, but he did not
regard it as an insupportable calamity. Cato also
made a voyage and left his intimate friends at
home, and so did Pythagoras and Plato and Demo-
critus, and they took with them no companion on
their travels, though they left behind them at home
many whom they dearly loved. Pericles also set out
on his campaign against Samos without taking
Anaxagoras, and he conquered Euboea by following
the latter's advice, for he had been trained by his
teaching : but the philosopher himself he did not
drag in his train as though he were part of the
1 Diogenes Laertius 8. 10 ; Pythagoras persuaded his dis-
ciples to share their property in common. 2 Cf. Livy 27. 7.
179
N 2
THE ORATIONS OF JULIAN, VIII
. tcairoi KOI rovrov d/covra, fyaalv, '
7T/9O9 Tov BiBdcrKa\ov aTreaT^aa
' (f>epev 009 dvrjp e/j,(f)pa>v wv l rrjv avoiav TWV
aurov TTO\LTWV eyKparws KOI Trpdws. KOI yap
dvdytcr) rfj TrarpiBi KaOaTrep fjbrjrpl 8t/cat&>9 JJLCV ov,
^aXe7r<5>9 Be oyu-co? %ovcrr) 7T/ao? rrfv CTVVOVGICLV
avrwv, eiKtiv wero ^ptjvai, ravra, a>9 el/cos,
\oyL%6/jL6vos' aK.ove.iv Be %pr) rwv ef?}? ft>9 rov
HepiK\eov<> auroO* ^E/zot ?roXt9 ^ev ecrri teal
jrarpls 6 KOG-JJLO^, /ecu (f)i\oi Oeoi KOL
KOi TTCLVTeS OGOI KOI OTTOVOVV 2 CTTTOvBaiOl.
Be Kal rrjv ov' 3 yeyova/Jiev rifjidv, etreiBr) TOVTO
Oelbs eaTt vofios, KOI TreudecrOai ye 0*9 av
KOI fir] (Sid^ecrOai /JbrjBe, o ^rjatv 77
7T/309 /cevTpa \aKri^eiV dTrapairrjrov ydp ean
TO \eyofjievov %vybv r^9 avdyxrfi. ov yJr]V oBvpreov
ovBe QprjvrjTeov e(f> ofc eVtraTret rpa^vrepov,
d\\d TO Trpdy/jia \oyia-Teov avro. vvv d7ra\\dr-
rov *Avaj;ay6pav d<j> TUJLWV tce\evi, KCU
apidTov OVK o^ro/JieOa rwv eraipajv, BS ov
fjir}v /J,ev rf) VVKTL, on JJLOL TOV <$>i\ov OVK
eBeifcvvev, r)/J<epa Be /cal rf\,iw x^P LV
QTI fjLot irapel^ev opdv ov /j,d\iara tfpwv.
el fjiev Ofji/jLard aoi BeBw/cev rj (frvcris, w
\LOVOV w&irep Tot9 Orjpioi?? ovBev aTreiicbs ecrri
ere Bia(f)ep6vTa)<; d^jdeaOai' el Be <7Oi "frv%r)V eve- D
1 </ Hertlein would add.
2 dirovovv Cobet, faov Hertlein, MSS.
3 TT\V ov Hertlein suggests, o5 MSS.
4 depicts Cobet, upviffiv Hertlein, MSS.
180
TO SALLUST
equipment needed for battle. And yet in his case
too we are told that much against his will the
Athenians separated him from the society of his
teacher. But wise man that he was, he bore the
folly of his fellow-citizens with fortitude and mild-
ness. Indeed he thought that he must of necessity
bow to his country's will when, as a mother might,
however unjustly, she still resented their close
friendship ; and he probably reasoned as follows.
(You must take what I say next as the very words of
Pericles. 1 )
" The whole world is my city and fatherland, and
my friends are the gods and lesser divinities and all
good men whoever and wherever they may be. Yet
it is right to respect also the country where I was
born, since this is the divine law, and to obey all her
commands and not oppose them, or as the proverb
says kick against the pricks. For inexorable, as the
saying goes, is the yoke of necessity. But we must
not even complain or lament when her commands
are harsher than usual, but rather consider the
matter as it actually is. She now orders Anaxa-
goras to leave me and I shall see no more my best
friend, on whose account the night was hateful to
me because it did not allow me to see my friend,
but I was grateful to daylight and the sun because
they allowed me to see him whom I loved best. 2
But, Pericles, if nature had given you eyes only as
she has to wild beasts, it would be natural enough
for you to feel excessive grief. But since she has
1 Cobet rejects this sentence as a gloss ; but Julian
perhaps echoes Plato, Menexenus 246 c.
2 This a very inappropriate application to Pericles of the
speech of Critoboulos in Xenophon, Symposium 4. 12 ; cf.
Diogenes Laertius 2. 49.
181
THE ORATIONS OF JULIAN, VIII
Kal vovv evrjKev, v<fi ov ra ^ev TroXXa
TWV jeyevrj/jLevcov Ka'nrep ov Trapovra vvv o
Bid rr}? /jLvri/jirjs, vroXXa 8e Kal rwv
o \o f yicr/Jios avevpiffKwv wo~Trep o/j^fJiao'LV opav
7T/9ocr/3aXXet TW vw, Kal TWV evecrT&TWv ov TO.
Trpo TWV O^CLTWV T) (fravTaffia /JLOVOV aTTOTVTrov-
avTW Kpiveiv Kal KaOopav, aXXa
\"\/ \' / ?>'' *
n ia TTOppco Kai fjivpiaGi crTaotcav aTTWKio'fJLeva
ryevo/jievcov rrapd jroBa Kal rrpo TWV o(^da\^MV 247
SeiKvvanv evapyecTTepov, TI XPV TOO~OVTOV dvidadai
Kal cr^erXto)? (frepeiv; OTL Be OVK d/jidpTVpos o
XO^O? e<TTl fJLOl,
Not)? 6/077 Kal vov<$
, coatf orav nvd rwv
eOeXy Ke^priiJLevov diriGTw Tropeias
'fl? 8' or av dtj;r) voos dvepos
rovro) TOL ^coyLtei^o? paara plv ^AOijvrjOev B
TOV v 'Icovia, paara Se ex KeXrwi/ TOI^ ev
? Kal %paKr), Kal TOV ev KeXrot? e/c
Kal 'iXXvpiwv. Kal yap ov&, axnrep rot?
OVK evL aw^eadai rrjv avvrjOrj X ( * ) P av A tera -
3d\\ov(Tiv, OTav fj rwv aypwv r) Kpd&is evavria,
Kal rot? dvOpcoTTOis a-v/ji/Baivei TOTTOV eV TOTTOV
fjLTa/3d\\ovcriv rj BLa^OeipeaOai Tra^reXw? r) TOV
TpoTrov dueiftew Kal fieTaTiOevOai Trepl wv 6p0ws
iTpoo-Oev e<yva>Keaav. OVKOVV ovSe TTJV evvoiav C
dfj,/3\VTpav e%et^ et/co?, el p.r) Kal /j,a\\ov dyairav
182
TO SALLUST
breathed into you a soul, and implanted in you
intelligence by means of which you now behold in
memory many past events, though they are no longer
before you : and further since your reasoning power
discovers many future events and reveals them as it
were to the eyes of your mind ; 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 them, but also reveals
to you things at a distance and many thousand
stades l removed more clearly than what is going on
at your feet and before your eyes, what need is
there for such grief and resentment ? And to show
that I have authority for what I say, ' The mind
sees and the mind hears,' says the Sicilian ; 2 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 says : ' As when the mind of a man
darts swiftly.' 3 So if you employ your mind you
will easily from Athens see one who is in Ionia ;
and from the country of the Celts one who is in
Illyria or Thrace ; and from Thrace or Illyria one
who is in the country of the Celts. And moreover,
though plants if removed from their native soil when
the weather and the season are unfavourable cannot
be kept alive, it is not so with men, who can remove
from one place to another without completely de-
teriorating or changing their character and deviating
from the right principles that they had before
adopted. It is therefore unlikely that our affection
will become blunted, if indeed we do not love and
1 The Attic stade = about 600 feet.
8 Epicharmus/r. 13. 8 Iliad 15. 80.
183
THE ORATIONS OF JULIAN, VIII
real (rrepyew errerat, yap v/3pis fj,ev /copw, e/o&>9
Be evBeia. Kal ravrrj roivvv e^opev fteXriov,
^Liv rr\<$ 7T/)O9 aXX^Xov? evvoias,
re aXXTJXoi^ ev ral<$ eavrwv Biavoiais
i$pv/4evovs wcnrep aydX^ara. KOI vvv fjiev ejci)
TOV 'Ava^ayopav, avOis Be e/ceivo? otyerai e'/u-e*
Be ovBev KOI a pa ft\67reiv aXX^Xou?, D
crap/cia KOL vevpa KOI yuo/x^r)? TV7ray/j,a,
a-Tepva re egei/caa /jLeva TT/JO? ap^ervrrov
KCLLTOI teal TOVTO Kw\vet, TV)(OV ovBev rat9
fyaiveaOai' aXX' et? rrjv aperrjv real ra?
Kal TOV? \6yov$ /cal TO.? o/xtXta? Kal
ra? evrev^ei^, a? TroXXa/ct? eTroirjcrd/jLeOa per
d\\ij\wv, OVK dfJLOixro)^ vpvovvres rraiBeiav Kal
/cal rov eTTirpOTrevovra vovv ra
a Kal ra avOpwirtva, Kal rrepl TroXireta? Kal 248
VO/JLCOV Kal rpoTTWV dperijs Kal xprjcrrwv eTurij-
Bev/jidrcov Biegiovres, oaa ye f)/niv ernrjet l ev Kaipw
rovrwv [Ae/jLvrj/jLevois. ravra evvoovvres, rovrois
rpe(f)6pevoi rot? eiBcoXois rv^ov OVK oveipcov
WKrepcov 2 IvBaX/naai, rrpoae^opev ovBe KCVCL Kal
/jidraia irpoo'ftdX.ei r& v> ^avrdapara rrovrfpws
iirro TT}? rov crwparo^ Kpdaews aur07?<74$ BiaKei,-
ovBe yap avrrjv Trapa^^ofJieda rrjv al-
vrrovpyelv rj/Mv Kal vTr^perelcrdau' aXX' B
arrofyvyciov avrrjv o 1/01)9 epfjieXerijaei, rovrois
Karav6r)(Tiv Kal crvveO t,& JJLOV rwv d
Reiske adds.
Cobet, wKTeptvwv Hertlein, MSS.
184
TO SALLUST
cherish each other the more for the separation. For
1 wantonness attends on satiety/ l but love and long--
ing on want. So in this respect we shall be better
off if our affection tends to increase, and we shall
keep one another firmly set in our minds like holy
images. And one moment I shall see Anaxagoras,
and the next he will see me. Though nothing
prevents our seeing one another at the same instant ;
I do not mean our flesh and sinews and "bodily
outline and breasts in the likeness " 2 of the bodily
original though perhaps there is no reason why
these too should not become visible to our minds
but I mean our virtue, our deeds and words, our
intercourse, and those conversations which we so
often held with one another, when in perfect
harmony we sang the praises of education and
justice and mind that governs all things mortal and
human : when too we discussed the art of govern-
ment, and law, and the different ways of being
virtuous and the noblest pursuits, everything in
short that occurred to us when, as occasion served,
we mentioned these subjects. If we reflect on these
things and nourish ourselves with these images, we
shall probably pay no heed to the ' visions of dreams
in the night,' 3 nor will the senses corrupted by the
alloy of the body exhibit to our minds empty and
vain phantoms. For we shall not employ the senses
at all to assist and minister to us, 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 incorporeal.
1 Theognis 153. riKret rot icdpos v@ptv, OTO.V *ca/cy oA$os
7TTJTOt.
2 Euripides, Phocnissae 165, /u.op<f>ris rvircafj.a ortpva r'
e'lflKaojueVa. 3 Nauck, Adespota trag. frag. 108.
135
THE ORATIONS OF JULIAN, VIII
v> jap rj tea r Kperrovi o~vv-
a-uev, Kal rd rrjv aio-@rj(Tiv uTro^vyovra KOI
SieGrrjKora TOO TOTT&), adXKov Be ovBe Beofieva
roTrov opdv re real alpelv TretyvKauev, ocrots d^icos
TT}? roiavrrjs dea<$, zwoovvres avrrjv /cat
o fjiV TlepitcXrjS, are Srj
avrjp Kal r/oa^el? eX,v0epw$ ev e\evOepa rfj ?roXet, C
v^rr]\orepoi<; e^v^ajM'yet \6<yoi<> avrov eyo) Be
yeyovcos etc rwv oloi vvv fiporoi elaw avOpwTTLKw-
repois efjiavrov 6e\yco Kal Trapdyw \oyoi^, teat, ro
\lav TTtfcpov afyaipw rr}? XuTrry?, Trpo? eicacrrov rwv
ael fjioi, irpoaTrtTrrovrwv CLTTO rov irpay/Aaros
re Kal aroirwv fyavTaa-fjbdrwv (f)ap- D
riva Trapa^vOLav TreipcoiMvos, axTTrep eirw-
Orjpiov Srjy/jLan Sd/cvovros avrrjv evco rr)V
KapSiav y^fJLMV Kal ra? fypevas. eKelvo rot Trpwrov
ecrri /JLOI rwv (^aivo/jievwv 8vff^epa)V. vvv eyco
aTToXeXet-v/ro/zat /ca^a/oa? evSerjs 6/jLi\ia<; Kal
eWeufew?- ov yap ecrrt yu-ot rect)? orca
OappMv o/u-otw?. Trorepov ovv ovS*
Qai pdbiov earl ^01; aXX* d(f)ai-
ptj(rerai ae Tt9 Kal rrjv evvoiav Kal Trpoo-avayKacrei
voelv erepa Kal Oav/xd^eLV Trap a /Soi/Xo/Aai; rj
rovro aev eari repas ^8ij Kal irpocrofJiOLOV r&
ypdffreiv 6^>' uSaro? Kal rw \L6ov efyew Kal rta
Irfra^kvwv opviOwv epevvdv fyvr) r?}9 Trrrjcrecos;
OVKOVV eTreiBrj rovrwv rjuds ouSei? d(f>aipelrai, 249
a-vvea-o/jieda Bijirovflev avroL TTW? eafrot?, t<r&)9 ^6
Kal o Bai/jLwv V7ro0r)<rerai ri %pr)a-r6v' ov yap
avSpa eavrov eTrirptyavra rq> Kpeirrovi,
186
TO SALLUST
For by the mind we commune even with God, and
by its aid we are enabled to see and to grasp things
that escape the senses and are far apart in space,,
or rather have no need of space : that is to say, all
of us who have lived so as to deserve such a vision,
conceiving it in the mind and laying hold thereof."
Ah, but Pericles, inasmuch as he was a man of
lofty soul and was bred as became a free man in
a free city, could solace himself with such sublime
arguments, whereas I, born of such men as now
are, 1 must beguile and console myself with arguments
more human ; and thus I assuage the excessive
bitterness of my sorrow, since I constantly endeavour
to devise some comfort for the anxious and uneasy
ideas which keep assailing me as they arise from
this event, like a charm against some wild beast
that is gnawing into my very vitals 2 and my soul,
And first and foremost of the hardships that I shall
have to face is this, that now I shall be bereft of our
guileless intercourse and unreserved conversation.
For I have no one now to whom I can talk with any-
thing like the same confidence. What, you say,
cannot I easily converse with myself? Nay, will not
some one rob me even of my thoughts, and besides
compel me to think differently, and to admire what
I prefer not to admire ? Or does this robbery amount
to a prodigy unimaginable, like writing on water or
boiling a stone, 3 or tracing the track of the flight of
birds on the wing? Well then since no one can
deprive us of our thoughts, we shall surely commune
with ourselves in some fashion, and perhaps God
will suggest some alleviation. For it is not likely
that he who entrusts himself to God will be utterly
1 Iliad 5. 304. 2 Cf. 243 c. 3 Two familiar proverbs.
l8 7
THE ORATIONS OF JULIAN, VIII
rravrdrraaiv d{jL\r)0r}vat KOI Kara\ei<j>6rivai rrav-
aX\' avrov /cal 6 #eo? X W a ^'l v
KOI Odpaos evSlftwri l KOI fievo? eparvei B
KOI rd Trparcrea riffrjoriv eirl vovv KOLI rwv pr)
Trpatcrewv dfyicrrrjaiv. eiTrero rot KOI ^wKpareu
Sai/jbovia (fxovr) KwKvovaa TrpdrTeiv bora /JLIJ ^pewv
rjv (f)rja-l Se /car'OfjLrjpos vTrep 'A^iXXew?- rw jap
eirl <j>p(rl Orjicev, &)? rov Oeov KOI TO,? evvoias
rj/jiwv <yLpovTO<;, OTCLV eirLcrTpetyas o 1/01)9 et?
eavrov avrw re irporepov ^vyjevrjrai, KOI rw dew
Si* eavrov fiovov, Kcai\v6fievo^ UTT' ovBevos. ov jap C
a,Kor)<$ 6 vovs Setrat TT/JO? TO jj^aOelv ov&e /JLIJV 6
#60? <f)0)vfjs Trpo? TO Si&dgai TO, SeovTCL' aXX'
aiGOrjcrews efw TTOLO-^ OLTTO rov Kpeirrovos rj
/jLerovaria jiverai TW vq>' riva {lev rpoirov KOI
O7ro)9 ov o"%o\r) vvv CTre^ievai, TO S' OTI jiverat
$f)\ov 2 Kal o-a<et9 ol /jidprvpes, OVK aSogoi rives
ovft ev rfj Meyapewv dioi rdrrecrdai /juepiSi, d\\a D
rwv aTreveyKafjievwv ejrl aotyia ra rrpwrela?
OVKOVV eVeiSr/ %pr) rrpoff^oKav Kal Bebv r^Liv
TrapeaeadaL ndvru><$ /cal r)fj,ds avrovs avrois crvve-
aeaOai, rb \iav Sucr^epe9 d^aipereov ear] rrjs
\vrrr)<s. eirel teal rbv 'QSuffcrea JJLOVOV ev rf) vrfcrq>
/caOeipyfievov errra rovs rrdvras eviavrovs, clr*
oSvpofjievov, T?}9 fJiev d\\rj<; erraivw Kaprepias, rwv
Se OVK dya/JiaL. ri yap 6'<e\o9 rrovrov eV 250
SepKeaOai real \eifteiv Bd/cpva; rb
1 88
1 V5/5o><n Hertlein suggests, SiSwffi MSS.
2 Srj\of Cobet, S^Aot Hertlein, MSS.
3 irptareiti Cobet, irpura Hertlein, MSS.
TO SALLUST
neglected and left wholly desolate. But over him
God stretches his hand, 1 endues him with strength,
inspires him with courage, and puts into his mind
what he must do. We know too how a divine
voice accompanied Socrates and prevented him from
doing what he ought not. And Homer also says
of Achilles, " She put the thought in his mind," 2
implying that it is God who suggests our thoughts
when the mind turns inwards and first communes
with itself, and then with God alone by itself,
hindered by nothing external. For the mind needs
no ears to learn with, still less does God need a
voice to teach us our duty : but apart from all sense-
perception, communion with God is vouchsafed to
the mind. How and in what manner I have not
now leisure to inquire, but that this does happen is
evident, and there are sure witnesses thereof men
not obscure or only fit to be classed with the
Megarians, 3 but such as have borne the palm for
wisdom.
It follows therefore that since we may expect that
God will be present with us in all our doings, and
that we shall again renew our intercourse, our grief
must lose its sharpest sting. For indeed in the case
of Odysseus 4 too, who was imprisoned on the island
for all those seven years and then bewailed his lot, I
applaud him for his fortitude on other occasions, but I
do not approve +hose lamentations. For of what avail
was it for him to gaze on the fishy sea and shed
1 Iliad 9. 420. 2 Iliad 1. 55.
3 The Megarians on inquiring their rank among the Greeks
from the Delphic oracle were told that they were not in the
reckoning at all, vnt'ts 8' 01 Mc/apels OVK tv \6y(f ou8' 4v
apt6/j.({j ; cf. Theocritus 14. 47.
4 Cf. Dio Ohrysostom 13. 4, Arnim.
189
THE ORATIONS OF JULIAN, VIII
Be fJiri Trpoeo~0ai /jLr}& aTrayopevo-ai Trpo? rr)v
aXX' dvBpa ne^pis etr)(&T&v yeveo-0ai Trovcov 1 teal
KivBvvoov, rovro e/jLOiye fyaiverai /nei^ov r) Kara
dvOpwTrov. ov 6V; BiKaiov eiraivelv fjiev avrovv, fJ>w
/jiifjLela-0ai &e, ov8e VO/JLL^IV, o>? e/cetvois pev 6 deos
7rpo6v/jiay<? avvekd/jblBave, TOU? Be vvv TrepLo^erai, B
TT)? a/36T^9 opwv avTiTTOiov/juevovs, &t' rjvnep apa
Ka/ceivois fycupeV' ov <yap Sta TO /caXXo? rov
era) paras, eirel TOL TOV N^ea /jid\\ov %pr)v aya-
TrdcrOat, ov&e Sia TIJV Ia")(vv 3 cnreipq) jap
A.ai(TTpv<y6ve$ /cal Ku/cXeoTre? rjaav avrov
TOU?, ov$ Bia rov TT\ovrov ) ovro) yap av
aTTopQrjTos Tpoia. TI 8e Bel Trpdyf^ara
avrov eiTL^rovvra TIJV air lav, Bi r)v 'OBvacrea
(frrja-lv 6 Trot^T^? 6eo^>i\ff, avrov ye e6v d/covetv; C
Ovve/c 1 eTrrjrtfs ecr&i teal dy%ivoos KOI tyefypwv.
Bfj/Xov ovv co?, eiTrep rjfuv ravra Trpovyevoiro, TO
Kpelrrov OVK eXXeti^et ra Trap' eavrov, d\\a KCLI
Kara rov BoOevra ird\ai Trore Aa/ceBai/jLOViois
XprjcrfMov /fa\ov/jiv6$ '-e teal atc\r)ro<; 6 $eo?
Trapecrrai.
Tovrois epavrov ^rv^aywyrjcya^ eV e/ceivo TO D
yLtepo? aTrei/Jbi Trd\iv, o Bo/cel rfj fjiev d\r)0eia
fjiL/cpov elvai, Trpos Bo^av Be o/xtw? OVK dyevves.
'O/jitfpov roi fyaai Seladai Kal rov 'A\ej;avBpov, ov
BrJTrov a-vvovros, d\\d Krjpvrrovros wcnrep 'A^tX-
Xea Kal TidrpOK\ov Kal PClavras a/jicpa) Kal rov
1 Tc6vcav Hertlein suggests, <t>&&Mi> MSS.
190
TO SALLUST
tears ? L Never to abandon hope and despair of one's
fate, but to play the hero in the extremes of toil and
danger, does indeed seem to me more than can be
expected of any human being. But it is not right
to praise and not to imitate the Homeric heroes, or
to think that whereas God was ever ready to assist
them he will disregard the men of our day, if he
sees that they are striving to attain that very virtue
for which he favoured those others. For it was not
physical beauty that he favoured, since in that case
Nireus 2 would have been more approved ; nor
strength, for the Laestrygoiis 3 and the Cyclops were
infinitely stronger than Odysseus ; nor riches, for
had that been so Troy would never have been
sacked. But why should I myself labour to discover
the reason why the poet says that Odysseus was
beloved by the gods, when we can hear it from
himself? It was " Because thou art so wary, so
ready of wit, so prudent." 4 It is therefore evident
that if we have these qualities in addition, God
on His side will not fail us, but in the words of
the oracle once given of old to the Lacedaemonians,
" Invoked or not invoked, God will be present
with us." 5
Now that I have consoled myself with these
arguments I will go back to that other consideration
which, though it seems trivial, nevertheless is gener-
ally esteemed to be not ignoble. Even Alexander,
we are told, felt a need for Homer, not, of course, to
be his companion, but to be his herald, as he was for
Achilles and Patroclus and the two Ajaxes and
1 Odyssey 5. 84 2 Iliad 2. 673.
3 Odyssey 10. 119 foil. 4 Odyssey 13. 332.
5 Cf Oration 6. 201 c ; Thucydides 1/118.
191
THE ORATIONS OF JULIAN, \ 111
. XX' o pev virepopSiv del TWV Trap-
6i>TO)v, e&Le/jievos 8e TMV inrbvTwv ovK rjyaTTa
rot? Ka6 eawrov ovSe rjpfceLro TOM, 8o$eto~r /ecu
erw^ev r Q/j,tfpov, rrjv 'ATroXXcoi'o? "(TO)? av 251
ae \vpav, fj roi9 IT^Xeo)? Gtcelvos e(f)v/j,vr)cr
ov TT}<? QfHjpov crvvecrews TOVTO 7r\da-jj,a
, a\X' d\r)0e<> epyov evvtyavOev TO?? eireaiv,
wairep olfjLai TO
'Ho)? jj,v /cpo/fOTreTrXo? eKiSvaro Traaav evr' alav
KOL
'HeXto? 8' dvopovae
teal
/col o&a roiavrd $CLGIV ol Troi^Tai, &f)\a KOI
evapyfj ra fj,ev ovra KOA, et? ^/xa? eVt, ra Se yiyvo-
/JL6VCL.
'AXXa TW yu-ez/ etVe ^76^09 dperfjs virepe^ov 1 B
/cat TOJI/ Trpocrovrtov d<ya6Mv ovSa/jiws ekdrrwv
o-vveais et? TO<javTj]v eiriOvfjiiav rqv ^v^rjv egijyev,
ware fjieL^bvwv rj Kara TOU? aXXoL9 opeyeaOai?
^9 dv&peia<$ teal Odp&ovs et9 aXa-
ayovaa 3 /eal 7T/OO9 avOd&eiav /3\e7rovcra,
lv ev KOU<> T049 /3ov\o/j,6vois evrat-
j'etv 17 -tyeyeiv avrov, el Tt9 a/oa A:at ravTrjs viroXa/j,- C
/3dvt T?79 fiepibos Trpocnj/ceiv 6KiVM. r)/j,is ^e TOt9
TrapovGiv dyaTTMvre^ del KOL rwv dirbvTWV iJKKrra
fjieTa7roiov/j,evoi crrepyo/Jiev /nei>, OTrbrav o Kijpvt;
I 9 2
Naber, virdpxov Hertlein, MSS.
2 bplytaBai Petavius, lacuna Hertlein, MSS.
3 #7oyo-a Cobet, pe-rrovva Hertlein, . . . ovffa V.
TO SALLUST
Antilochus. But Alexander, ever despising what he
had and longing for what he had not, could never be
content with his contemporaries or be satisfied with
the gifts that had been granted to him. 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 Peleus ; l and he would not have
regarded it as an invention of Homer's genius but
an actual fact that had been woven into the epic,
as when for instance Homer says, "Now Dawn
with her saffron robe was spread over the whole
earth " ; 2 and " Then uprose the Sun " ; * and " There
is a land called Crete " ; 4 or other similar statements
of poets about plain and palpable things partly
existing to this very day, partly still happening.
But in Alexander's case, 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 men ; or whether the cause was an excess
of courage and valour that led him into ostentation
and bordered on sinful pride, must be left as a
general topic for consideration by those who desire
to write either a panegyric of him or a criticism ;
if indeed anyone thinks that criticism also can
properly be applied to him. I on the contrary can
always be content with what I have and am the
last to covet what I have not, and so am well con-
tent when my praises are uttered by a herald who
has been an eyewitness and comrade-in-arms in all
i Iliad 24. 63. 2 Iliad 8. 1.
3 Odyssey 3. 1. 4 Odyssey 19. 172.
193
VOL. II. O
THE ORATIONS OF JULIAN, VIII
7Tcuvf), 6earr)S re Kal a-vvaywvia-rrjs iravrwv rj/j,tv
yeyovcos, /JLVJ TOi>9 ^oyov^ Trapabe^d/jLevos et9
Kal aTre^Oeiav elicfj TreTrXacryLtefou?- dpnel 8e rj
real (f)i\eiv 6fj,o~\,oywv /JLOVOV, e? Se ra a\\a
\6repos &v KOL TWV YlvOayopa re\(r0evTCt)v.
^vravda virep^eraL /JLOL KOL TO QpvKovpzvov, D
&)? OVK et? I\\vpiov<> /Jiovov, d\\a /cal et? 0pa/ca?
a(j)ir) Kal row? Trepl rrjv Bd\arrav e/ceivijv OLKOVV-
ras^EXXrym?, eV 049 ^evofievw JJLOI real rpa^evrt
TTO\V$ evrerrjfcev epws dvBpwv re /cal ^copimv KCU
7ro\,ea)v. t'crft)9 Be ov <^>auXo9 ovSe e/ceivwv evcnro-
\e\ei7TTai rat9 -x/ru^afc e/3&)9 ^pwv, ot9 ev ol& on
rb \ey6 fjievov adirdcno^ e\6wv av yevoio, Sircaiav 252
dvriSi&ovs avToi? vTrep wv rjfjias a7ro\e-
vOd&e. /cal rovro fjiev ovft ft>9
evrel TO ye levai 777)09 yfjias TVJV ainrjv Ta
afjLeivov a\X' 0)9, el yevoiro, Kal 77/009 rovO^
ov/c a7rapa/jiv(/r)T(i)<> ovoe d^lfvyaycoyiJTO)^ evvow,
eKeivois, OTL ere Trap' rjfji
t9 yap e/Jiawrbv rf^rj 8ia ere (rvvrdTTO), a
669 TOU9 7rpft)TOf9 TWV 'EXX^Z/O)^ T\OVVTa
evvo/jiiav Kal Kara dperrjv rrjv aXkr^v, Kal pyropeiav B
aKpov Kal <f>i\0(TO(f)i,a<; OVK aireipov, ^9 r/
ra Kpdriara /jLere\rj\v0ao-i, \6ya)
ovv 7re(j)VK, Ovjpevcravres, OVK
ovBe TrapaSo^oj repareia Trpocre^etv rjfJia^,
ol TroXXot r&v ftapftdpwv, edo~avre$.
194
TO SALLUST
that I have done ; and who has never admitted any
statements invented at random out of partiality or
prejudice. And it is enough for me if he only admit
his love for me, though on all else he were more
silent than those initiated by Pythagoras.
Here however I am reminded of the report current
that you are going not only to Illyria but to Thrace
also, and among the Greeks who dwell on the shores
of that sea. 1 Among them I was born and brought
up, and hence I have a deeply rooted affection for
them and for those parts and the cities there. And
it may be that in their hearts also there still remains
no slight affection for me : I am therefore well
assured that you will, as the saying is, gladden their
hearts by your coming, and there will be a fair
exchange, since they will gain in proportion as I
lose by your leaving me here. 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 consola-
tion, since I can rejoice with them on seeing you just
come from us. I say " us/' since on your account I
now rank myself among the Celts, 2 seeing that you are
worthy to be counted among the most distinguished
Greeks for your upright administration and your
other virtues ; and also for your consummate skill in
oratory ; in philosophy too you are thoroughly
versed, a field wherein the Greeks alone have
attained the highest rank ; for they sought after
truth, as its nature requires, by the aid of reason
and did not suffer us to pay heed to incredible fables
or impossible miracles like most of the barbarians.
1 The Propontis. 2 Sallust was a native of Gaul.
1 95
o 2
THE ORATIONS OF JULIAN, VIII
a TOVTO /JLV OTTO)? 7TOT6 e^i, TCLVVV
ere Be m Trpoirei&Treiv ijBrj jap a^iov per
ayoi /juev $eo? ev/jievift, OTTOI TTOT' av
Bey TTOpevecrOai, SeWo? Be v7roSe%oiTO KOL <Duo<? C
evvovs, ay OL re Sta 77)9 da^aXws: KCLV 7rXeo> Sey,
crropev^vcrdco ra Kv/juara" Tracri &e fyaveir]?
Kal Ti/jiios, rjBvs fjiev Trpo&iwv, aXyeivbs 8e c
TTWV avrovs' GTepywv Se ^a? rfK
eraipov Kal (j)i\ov TTKTTOV KOivwviav.
>e Kal TOV avroKpdropd croi ^eo? aTroffrijveie
Kal ra a\\a Trdvra Kara vovv SfcSo/^, Kal T^V D
OLKaSe Trap 1 rj/Aas nropeiav dcr(f)a\fj
aoi //-era rwv Ka\wv KayaQwv dv&pwv
Kal ert TT/JO? rouroi?
Ov\e T6 Kal /jieya %alpe, Oeol 8e TOL oXftia Boiev,
oiKovBe <pL\vjv 69 TrarpiBa yaiav.
196
TO SALLUST
However, this subject also, whatever the truth
about it may be, I must lay aside for the present.
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 journey, and as the
God of Strangers and the Friendly One 1 may He
receive you graciously and lead you safely by land ;
and if you must go by sea, may He smooth the
waves ! 2 And may you be loved and honoured
by all you meet, welcome when you arrive, regretted
when you leave them ! Though you retain your
affection for me, may you never lack the society of a
good comrade and faithful friend ! And may God
make the Emperor gracious to you, and grant you all
else according to your desire, and make ready for
you a safe and speedy journey home to us !
In these prayers for you I am echoed by all good
and honourable men; and let me add one prayer
more : " Health and great joy be with thee, and may
the gods give thee all things good, even to come
home again to thy dear fatherland ! " 3
1 These are regular epithets of Zeus.
2 Theocritus 7. 57. 3 Odyssey 24. 402 ; and 10. 562.
197
LETTER TO THEMISTIUS THE
PHILOSOPHER
INTRODUCTION
ON the strength of his Aristotelian " Paraphrases "
Themistius may be called a scholar, though hardly
a philosopher as he himself claimed. Technically he
was a Sophist : that is to say he gave public lectures
(7ri6Veis), wrote exercises after the Sophistic
pattern and went on embassies, which were entrusted
to him solely on account of his persuasive charm.
But he insisted that he was no Sophist, because he
took no fees l and styled himself a practical philoso-
pher. 2 He was indifferent to the Neo- Platonic
philosophy, 3 and, since Constantius made him a
Senator, he cannot have betrayed any zeal for the
Pagan religion. From Julian's Pagan restoration he
seems to have held aloof, and, though Julian had
been his pupil, probably at Nicomedia, he did not
appoint him to any office. Under the Christian
Emperor Theodosius he held a prefecture. There is
no evidence for a positive coolness, such as Zeller 4
assumes, between Themistius and Julian, and we
know too little of their relations to assert with some
critics that the respectful tone of this letter is
ironical. 5 It was probably written after Julian had
1 Themistius 260 c, 345 c.
2 245 D. 3 33, 295 B. 4 Vol. 5, p. 742.
5 Libanius Epistle 1061 mentions an Oration by Themistius
in praise of Julian, but this is not extant.
2QQ
INTRODUCTION
become Emperor,, though there is nothing in it that
would not suit an earlier date ; it is sometimes
assigned to 355 when Julian was still Caesar. The
quotations from Aristotle are appropriately addressed
to Themistius as an Aristotelian commentator.
IOTAIANOT ATTOKPATOP02 253
0EMI2Tini
0) a-oi, fteftaiwa-ai /j,ev, wcnrep ovv
7Ti$as /cal cr<f)68pa ev^ofJiaiy BeBoL/ca Be prj
yLietbz>O9 ovarjs rrj<; U7rocr^ecrea>9, fjv
virep e/Jiov Trpos re rou? aXXou? avra^ra? /cal en
jjiaXKov 7r/>09 aeavrov Troif)' Kai pot, irakai /JLCV
OiOfjLV(t) 7T/309 T TOV ' AXegdvBpOV KOi TOV NLdptCOV,
Kai ei r^9 aXXo9 yeyovev apery Sia<f>epa)v, elvai B
rrjv a/jii\\av (frpitcr) Tt9 TTpocrysi KOL Seo9 Qavpacr-
TOV, /jurj rov fjiev aTroXetTrecr^afc 7ra^TeXw9 r?}9
(t), TOV 8e Tr<s reXeta9 aoerr9 ouSe e?r'
raura
' '
Tr)V a"%o\r]V eiraivelv, KCU TWV ' ' A.TTLKWV
auro9 re ^Sea)9 e/jifj,vij/jir)v /cal TO49 < 1X049
TTpoa-dSeiv rjgiovv, coaTrep ol TCL ftapea (feopTia
V Tat9 ft)5at9 7TlKOV(f)i%OVCrLV aUTOt9
^ Ta\aiTTwpLav. crv Be jj,oi vvv pelfyv eTroirj- C
o-a9 Sia r?}9 eVa7%o9 eVtcrToX7}9 TO Seo9 /cat
TOZ/ dywva r&> TravTi %a\7ra)Tpov e'Setfa9, eV
TavTr) Trapa TOV Oeov TeTa^Oat yue r^ jjiepL&i, \eywv,
ev rj TTpoTepov ( HpaK\fj$ /cal Aiovvaos eyeveaO^v
o^ov Kai ftaaikevovTes real Traaav
v Naber, St^Tj/iaTcoi' Hertlein, MSS.
302
LETTER TO THEMISTIUS THE
PHILOSOPHER
I EARNESTLY desire to fulfil your hopes of me even
as you express them in your letter, but I am afraid I
shall fall short of them, since the expectations you
have raised both in the minds of others, and still
more in your own, are beyond my powers. There
was a time when I believed that I ought to try
to rival men who have been most distinguished for
excellence, Alexander, for instance, or Marcus ; l but
I shivered at the thought and was seized with terror
lest 1 should fail entirely to come up to the courage
of the former, and should not make even the least
approach to the latter's perfect virtue. With this in
mind I convinced myself that I preferred a life of
leisure, and I both gladly recalled the Attic manner
of living, and thought myself to be in sweet
accord with you who are my friends, just as those
who carry heavy burdens lighten their labour by
singing. 2 But by your recent letter you have in-
creased my fears, and you point to an enterprise in
every way more difficult. You say that God has
placed me in the same position as Heracles and
Dionysus of old who, being at once philosophers and
1 The Emperor Marcus Aurelius.
2 Apparently an echo of Dio Chrysostom, Oration 1. 9,
Arnim,
303
LETTER TO THEMISTIUS
o-fteBbv rf)<> eTTirroXa^ovcrrj^ /carda? ava/caOaipo- 254
fievot, yrjv re KCLI Od\arrav. Ke~\,evei$ Be rracrav
dTrooreicrdfjLevov o"%o\r)S evvoiav KCU
<TKOTrelv, OTTCO? TT}? UTroflecretw? aft'co?
elra eV avrol? TMV vofJboOerwv /jLe/j,vr)crai,,
HlTTdKOV, AvKOVpJOV, KOI TOVTWV airOLVTWV /Jiei-
%ova yjpr)vai nap* TI^WV \6j6is TOVS avOpwTrovs eV
vvv Trept/jieveiv. TOVTOIS eya) rot? \6yois
7r\dyr)v fjuiKpov' crol /jiV yap v7T\djji- B
fBavov ov8a/j,w<; OC/JLITOV KO\afceveiv r) ^rev^edOai,,
e/mavro) 8e (Tu^etScb? fyvaews /JLEV V/ca Stacfrepov
ov$ev ovre e% dp^s ovre vvv vjrdp^av, (f)i\o-
(Tofyias Be epavOevn JJLOVOV ra? yap ev
at Atot rbv epwra TOVTOV
' OVK el%ov ovv o, TL ^prj jrepl rwv
\6yo)v (rv/jL/SaXeiv, e&>9 ejrl vovv ijyayev
6 9ebs, j^rj TTore dpa irporpeTreiv e^eXe*? Sta rwv C
67raivo)v Kal TWV dywvwv Sel^ai TO /JieyeQos, ot?
dvdyicr) Tracra TOV ev TroXtreta ^wvra 7rapa(3e/3\f)-
ff6ai TOV aTravra %povov.
TOUTO Be dirorpeTTOvrb^ eari TT\OV fj Trpbs TOV
(BLov TrapopfjLwvTos. w<r7rep ydp ei rt? TOV TcopOfjbbv
TOV Trap 1 vfjuv 7r\e(av KOI ovSe TOVTOV paSta)? ovSe
evKokws v(f)i(TTdfjievos CLKOVOL rrapd TOV ^CIVTIKIJV
e7rayye\\oijLVOv Te%V7jv, a>? ^pecbv avTov TOV D
A.lyaiov dva^eTpriaau KOI TOV *\OVLOV KCU TT;? e^co
^aaOai, KOL " Nvv /Jbev " 6pa$ 6 Trpo-
\eyoi " Tei^rj KCU XtyLte^a?, e/cet Be yevo/jievos
204
LETTER TO THEMISTIUS
kings, purged almost the whole earth and sea of the
evils that infested them. 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 destiny.
And besides those examples you go on to remind me
of law-givers such as Solon, Pittacus, and Lycurgus,
and you say that men have the right to expect from
me now greater things than from any of these.
When I read these words I was almost dumb-
founded ; for on the one hand I was sure that it was
unlawful for you as a philosopher to flatter or deceive ;
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 now,
but as regards philosophy I have only fallen in love
with it (I say nothing of the fates that have inter-
vened i to make that love so far ineffectual). I could
not tell therefore how I ought to interpret such ex-
pressions, until God brought it into my mind that
perhaps by your very praises you wished to exhort
me, and to point out how great are those trials to
which a statesman must inevitably be exposed every
day of his life.
But your method is more likely to discourage than
to make one eager for such an existence. Suppose that
a man were navigating your strait, 2 and were finding
even that none too easy or safe, and then suppose some
professional soothsayer should tell him that he would
have to traverse the Aegaean and then the Ionian
Sea, and finally embark on the outer sea. " Here,"
that prophet would say, "you see towns and harbours,
1 Euripides. Orestes 16.
2 The Bosporus ; Themistius was probably at Constanti-
nople.
205
LETTER TO THEMISTIUS
o~KOTTiav
, >
teal vavv Tcbppw6ev KaTibwv rrpocreiTreiv TOV$ G/JL-
irXeovTas, KOI 7% 7779 o^e Trore dtyd/jievos , r&>
06O) 7roXXa/a9 Trpoarev^rj, rrpos avTw yovv T&> reXet
TOV (BlQV TV%LV Op/jLOV KOI TT)V T VOLVV (TCtiaV 255
Trapa&ovvai KOI rovs e^'jrX.eovTas airaOeis rot?
oltcioi<? KCLKWV 7rapa(TTr}crai, Kal TO
fj,rjrpl yy SOVVCLL, rovro <$e eaofjievo
ecrrcu aoi pe^pi TT}? re\v rata? efceivijs
ap otL TOVTWV a/coixravTa TWV Xoycov eicelvov
TTO\,IV ' av l oltcelv e\ea6ai Tc\r}aiov ^aXacrcr^?,
xalpeiv eiTrovra TT\OVTW /cat rot? e
ayaOois Trepiyiyvo/jievois, yvcopifjucov TTO\-
\wv, ^eviKyjs (^tXta?, laropias eOvwv Kal iroKewv B
vTrepiSovra aofyov cnrofyaiveLV TOV TOV
09 Ke\evt \aOelv ftiwaravTa; real crv 8e
TOVTO KaTa/jt,aOa)V TTpOKaTaka^av
et9 TOV ^TTLKovpov \oi&oplais Kal Trpoegaipeiv TTJV
wfirjv. <f>r}$ yap TTOV (T%o\?jv eTraiveiv
Kal &ia\ej;i,<; ev TrepLTraTOis rrpoo-iJKeiv
eya) 8e OTI JJLGV ov :aXco9 'EtTriKovpay C
oKei, 7rd\ai Kal (7(f)6$pa TreiOofiat,' el 8e
Trdvd' OVTIVOVV 7rl Tro\iTeiav TTpoTpeTreiv afyov,
Kal TOV rjTTov rrefyvKOTa Kal TOV OVTTW TeXeco9
Svvd/jLevov, errl TrXelaTOV tcra)? SiaTropfjcrai, xprf.
\eyovcri yap TOI Kal TOV ^coKpaTrj 7roXXou9 fjbev ov
drrayayelv TOV
1 y Uv Hertlein suggests, 700^ MSS.
2 v<f>v(ias Reiske adds.
206
LETTER TO THEMISTIUS
but when you arrive there you will see not so much
as a watch-tow r er or a rock, but you will be thankful
to descry even a ship in the distance and to hail her
crew. You will often pray to God that you may, how-
ever late, touch land and reach a harbour, though that
were to be the last day of your life. You will pray
to be allowed to bring home your ship safe and
sound and restore your crew unscathed to their
friends, and then to commit your body to mother
earth. And this indeed may happen, but you will
not be sure of it until that final day." Do you
think that such a man after being told all this would
choose even to live in a sea-port town ? Would he
not bid adieu to money-making and all the advantages
of commerce, and caring little for troops of friends
and acquaintances abroad, and all that he might
learn about nations and cities, would he not ap-
prove the wisdom of the son of Neocles 1 who bids
us " Live in obscurity " ? Indeed, you apparently
perceived this, and by your abuse of Epicurus you
tried to forestall me and to eradicate beforehand
any such purpose. For you go on to say that it was
to be expected that so idle a man as he should com-
mend leisure and conversations during walks. Now
for my part I have long been firmly convinced that
Epicurus was mistaken in that view of his, but
whether it be proper to urge into public life any and
every man, both him w r ho lacks natural abilities and
him who is not yet completely equipped, is a point
that deserves the most careful consideration. We
are told that Socrates dissuaded from the statesman's
profession 2 many who had no great natural talent, and
1 Epicurus ; his advice was \a9e Pidxras.
2 Literally "from the #}/*>" i-e- the stone on the Pnyx
from which the Athenian orator addressed the people.
207
LETTER TO THEMISTIUS
/cal T\avK(ova etcelvov, Eevotywv \eyei~ TOV Be *
TOV K\eiviov TralSa TreipaOr/vai /juev emcr^e'lv, ov D
&wr)8f)vcu Be TrepiyeveaOai TOV veavlaicov T?}?
rjfjiei^ Be Kal atcovTa<$ KOI %vvievTa<$ avrwv
, Oappetv vTrep rtj\iKOvr(av ep-
&v OVK aperrj f^ovov early ovBe
opdrj tcvpia, TroXu Se 7r\eov 77
Kparovaa Travra^ov /cal ftia^o/jievr) peTretv
av eOeXr) ra TT pay par a; XpvcriTTTros be So/eel TO-
pev a\\a cro(o? etvau fcal vopjidOrfvai Si/caia)s,
dyvorjaas Be rrjv rv^v ical TO avTopaTOV Kai
aXXa? curias roiaura? egwQev rot? TrpatcTi- 256
Trape/jLTrnrTOvaas ov atyoSpa ofJLoKoyovfJbeva
\eyeiv ol? o %povo<$ ^/^a? Sia /jLVpiayv evapyws
$i$derKi TrapaSeiy/jLaTcov. TTOV yap evTV^rj /cal
jjiatcdpiov KaTcova ^^ao/jbev; TTOV Be &Lc0va TOV
^L/ce\i(*)Tr)v evSaifjiova; ot? TOV /Jbev aTroOavelv
fjLe\ev i(7&)9 ovSev, TOV Se fjirj \eiTreiv areXet? ra?
vrpafet?, e<fi a? ef /o%?5 wpp'Tja-av, /cal a(f)6Spa B
e/jie\e, KOI irdvTa av e f i\ovTO iraOelv vTrep TOVTOV.
o-^aXeVre? Se ev eiceivois el /jiev evo-^yitoVft)?
e<j)epov, w<T7rep ovv \eyeTai, Trjv TV^V Trapa-
fjivOiav ecr^ov e/c TTJS aperf? ov /Jbitcpdv, ev
$e OVK av \eyoiVTO TWV Ka\\iaTwv
Sirj/jLapTr/KOTes, 7T\rjv tcrft)? oia Trjv
evcrTacriv 717509 yv prjTeov, a)? ov TavTov eo~Tiv
eTcaivelcrOai /cal fjiaKapi^eaOai, /cal el <pvo~ei TO
opeyeTai, /cpeiTTOv elvai TO /caT* C
Kal r\avKcava . . . \eyei- rbv 8e Wyttenbach, T\avK(ava Se
'ivov us Hevotp&v \fjfi, Kal -r^v Hertlein, MSS.
208
LETTER TO THEMISTIUS
Glaucon too, Xenophon l tells us ; and that he tried
to restrain the son of Cleinias 2 also, but could not
curb the youth's impetuous ambition. Then shall
we try to force into that career men who are
reluctant and conscious of their deficiencies, and
urge them to be self-confident about such great
tasks? For in such matters not virtue alone or
a wise policy is paramount, but to a far greater
degree Fortune holds sway throughout and compels
events to incline as she wills. Chrysippus 3 indeed,
though in other respects he seems a wise man and
to have been rightly so esteemed, yet in ignoring
fortune and chance and all other such external
causes that fall in to block the path of men of affairs,
he uttered paradoxes wholly at variance with facts
about which the past teaches us clearly by countless
examples. For instance, shall we call Cato a fortunate
and happy man ? Or shall we say that Dio of Sicily
had a happy lot ? It is true that for death they
probably cared nothing, but they did care greatly
about not leaving unfinished the undertakings which
they had originally set on foot, and to secure that
end there is nothing that they would not have
endured. In that they were disappointed, and I
admit that they bore their lot with great dignity, as
we learn, and derived no small consolation from
their virtue ; but happy one could not call them,
seeing that they had failed in all those noble enter-
prises, unless perhaps according to the Stoic con-
ception of happiness. And with regard to that same
Stoic conception we must admit that to be applauded
and to be counted happy are two very different
1 Memorabilia 3. 6. 1. ' 2 Alcibiades.
3 The Stoic philosopher.
209
LETTER TO THEMISTIUS
/jLa/capta-Tov re'Xo? rov /car' dperrjv e
verov. YIKLGTCL Se (j>i\el r?}? evSat fjiovias rj fteftaio.
TT;? ry Tv^y TTio-reveiv. /cal TOVS ev TroKireia
a)VTa$ ov K. evevriv avev raur^? avairvetv TO
Brj Xeyo/Jievov % ^ ^. l a\ri6w<$ Oewpovvres etre KCU
KOL a-rparrjybv \6yw, z KaOdirep ol
tSea? etre /cal -^reuSa)? ^vvrtOevTe^, ev rot?
l vorjrois ISpvcrOai TTOV rwv rvyaiwv
TTCLVTWV, r) Tov kwyevovs eiceivov
/, CLOLKOV, 7rar/)tSo? eareprj/jiepov,
OVK e%ovra fiev et? o,rt Trap avTrjs ev irddr) teal
TOVVCLVTIOV ev TIVI cr<j)d\,f)' TOVTOV Se ov 77
0ia Kd\elv elwOe /cal "OjJLrjpos Trpwros,
*Ili Xaot T* 67riTTpd(f)aTai KOI roaaa
7TW9 dv rt? efft) ru%^9 aTrayaytov rrjv Qeaiv (f)v-
\d(T(TOl' ) TToXLV S' CLVTOV VTTOTlOels TdVTr) 7TOCT7/? 25'
rerat TrapaaKevfjs 3 *:al (frpovriaeax;
wcrre ra? e<' etcdrepa pOTrds, /caOdwep
OVK ecrri, Oav/Jiaa-Tov dvTLrd^aaOai TT poa-iro\e-
va"r) /JLOVOV avry, TroXu Se davjuiacncorepov
Twv Trap 1 avTrjs dyaOwv d%iov
TOVTOIS 6 /jLeyiaTOS eaXco /3aa-i\vs 6 rrjv '
1 After \ey6/j.ei>ov several words are lost.
2 \6y<f Reiske, \6yoi Hertlein, MSS.
3 irapaerKev^s Hertlein would read, rrjs irapao-itevris MSS.
4 6av/ji.a(Tiu>rfpoy MSS. ; Hertlein following Cobet reads
Qav[j.a.m6rfpov but in later Preface would restore MSS. reading.
210
LETTER TO THEMISTltIS
things, and that if every living thing naturally desires
happiness, 1 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^ virtue. But happi-
ness that depends on the chances of Fortune is very
rarely secure. And yet men who are engaged in
public life cannot, as the saying is, so much as
breathe unless she is on their side . . . 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
intelligible, just as men define the ideas, whether
envisaging them truly or falsely imagining them.
Or again they give us the ideal man, according to
Diogenes " The man without a city, without a home,
bereft of a fatherland," 2 that is to say, a man who
can gain nothing from Fortune, and on the other
hand has nothing to lose. But one whom we are
in the habit of calling, as Homer did first, " The
man to whom the people have been entrusted and
so many cares belong," 3 how I ask shall we lead
him beyond the reach of Fortune and keep his
position secure ? Then again, if he subject himself
to Fortune, how great the provision he will think
he must make, how great the prudence he must dis-
play so as to sustain with equanimity her variations
in either direction, as a pilot must sustain the
variations of the wind !
Yet it is nothing wonderful to withstand Fortune
when she is merely hostile, but much more wonderful
is it to show oneself worthy of the favours she bestows.
By her favours the greatest of kings, the conqueror 4
1 Cf. Aristotle, Nicomachean Ethics 1. 10. 6.
2 Cf. Oration 6. 195s, note. 3 Iliad 2. 25. 4 Alexander.
211
P 2
LETTER TO THEMISTIUS
Aapelov /cal 3epj;ov '%a\eTcw- B
re/30? fcai paXkov dka^wv (f>aveis, eTreiBrj T/)?
etceivwv dp%?)<; Karecrr^ /cvpios, TOVTOIS
rot? /3e\o~iv dpBrjv uTrw\ovTo Tlepaai,
o TWV *A.0r)vaiwv Bfj/jbos, ^vpa/covcrioi, ra
jjLtovlwv Te\r), 'Pw/jiaiwv (rrpar^yol /cal CTT' aurot?
CLVTOKpCLTOpeS fJLVpiOl. 7TO\U fJLTjKOS CIV jeVOLTO'
TrdvTCts aTrapiO/nov^eva) rovs Sia TT\OVTOV /cal
vitcas /cal Tpvtyrjv a7ro\o/>te^ou9' ocroi Be VTTO TWV
Svo-Trpayiwv 7riK\vcr0ei>T6s $ov\oi /JLGV avr \eu- C
Oepwv, TaTretvol Be dvrl yevvaiwv /cal (T(j)6Spa
evreXet? dvrl TWV irpoaOev ae/JLVwv ajracriv w-
(f)6rj<Tav, TI /J,e xprj vvv wcnrep etc Se\rov jjueraypd-
(frovra Kara\ej6Lv; el yap a>(f)e\V 6 TWV dvdpw-
aTTOpelv TrapaBety/jidTwv TOLOVTWV. aA\'
TTWV
OVT eaT\v OVT* av yevoiTO vrore TWV TOLOVTWV
rjs TrapaBeiy/jidTwv, eict)? av TO TWI> dvdpwTrwv
r/ Ort Be ov/c eyw JJLOVO^ Trjv Tv^rjv ejrl Tr\elcrTov D
ev rot? 7rpa/CTeot9 fcpaTctv vevo/jLL/ca, \eyot,/ji av
r)Br) ffot TO, TOV nXarw^o? e/c TWV Oavfjiaviwv
, elBoTi JJLGV real BiBdgavTi /JLC, aTroBei&v Be
TOV fjt,r) paOvfJielv Tcoiov^vo^ rrapayeypacfrd
TTJV prja'iv wBe TTW$ e^ovaav. " eo? fiev
/cal /^era Oeov TV^TJ ical /caipbs ra dvOpw-
&LaKvpepvw(Ti ^v/jLiravTa. rjpepwTepov /^rjv
TOVTOLS (Tvy^wpijaaL TpiTOv Belv eirearBai Te^vrjv." 258
etra OTTOLOV dvai %pr) TOV Te^viT^jv /cal Brj/uovpybv
TWV KO\WV rrpdgewv teal (3acri\ea Oeiov 1 VTTO-
ypdcfrwv " Tivwa/cwv 6 Kpovos dpa, /cadaTrep
Tj/jbel^, (frrjcri, SteX^Xu^a/^ez^, ft>? dvOpwireia
1 Qeiov Hertlein suggests, 6ebt> MSS.
212
LETTER TO THEMISTIUS
of Asia was ensnared, and showed himself more cruel
and more insolent than Darius and Xerxes, after he
had become the master of their empire. The shafts
of her favours subdued and utterly destroyed the
Persians, the Macedonians, the Athenian nation,
Spartan magistrates, Roman generals, and countless ab-
solute monarchs besides. It would be an endless busi-
ness to enumerate all who have fallen victims to their
wealth and victories and luxury. And as for those
who, submerged by the tide of their misfortunes, from
free men have become slaves, who have been humbled
from their high estate after all their splendour and
become poor and mean in the eyes of all men, what
need now to go through the list of them as though I
were copying it from a written record ? Would
that human life afforded no such instances ! But it
does not nor ever will lack such, so long as the
race of man endures.
And to show that I am not the only one who
thinks that Fortune has the upper hand in practical
affairs, I will quote to you a passage from that
admirable work the Laws of Plato. You know it
well and indeed taught it to me, but I have set
down the speech which runs something like this,
and offer it as a proof that I am not really in-
dolent. "God governs all things and with God
Fortune and Opportunity govern all human affairs :
but there is a milder view that Art must needs go
with them and must be their associate." l He then
indicates what must be the character of a man who is
the craftsman and artificer of noble deeds and a
divinely inspired king. Then he says : " Kronos there-
fore, as I have already related, knew that human
1 Laws 709s.
213
LETTER TO THEMISTIUS
ov$a/J.f) ovSe/jLia iKavrj rd dv6pa>7riva
avTOKparcop Trdura pr) ov% vftpew^ re teal d
fJL(TTOV(T0CU, TCLVT OVV &iaVOOVfjLVOS <f>t<m) TOT6 B
/3acrtXea5 KOL ap^ovras rat? TroKea-iv rj/jiwv OVK
, d\\a <yevov$ deiorepov KOI dfieivovos,
, olov vvv ^/Aet? &pwfjLev rot? iroi^Lvioi^ teal
oacov rj/jiepoi elcnv dye\ai' ov /Sov? fiowv ov&e aiyas
al<ywv ap^ovras Troiovfj^u auroi? rivas, aXX* ^et?
aVTWV Se(77ro^OyLt6V, a/JLlVOV KLVG)V 76^0?. TdVTOV
8r) KOI 6 #eo9 <f>i\dvdpci)7ro<; tov yevos cifjieivov ^JJLWV
e^iarr) TO rwv Sai/jiovwv, o Bia TroXX^}? JJLZV av-
rot? pacrTtovrjs, Sia TroXX^? 8' fjjjuv, eVt/xeXo- C
jjuevov rj/Jiwv, elprjvrjv re /cal alSco /cal 8rj d<f)doviav
$LKr]s Trape^o/jievov, d<TTacria(na /cal evSai/jbova
ra rwv dv6pa)7T(0v direipyd^ero yevr). \eyei Brj /cal
vvv ouro? o Xo7o? aX^^eta %pct)/j,vos, oacov TTO-
\ewv fir) 0eo5, aXXa Tt? ap%i OvrjTos, OVK ecrrt
tca/cwv avrols ov&e irovwv dvdtyv^is' aXXa JJLI,-
/jLeiaOai Beiv rjfjias oUrai Trda-rj w%avfj rbv
7rl rov Kpo^ou \eyo^vov j3iov, /cal ocrov ev rj/juv D
dOavaalas eveart, rovTO) ireiOofjievov^
ical IBia rds re ot'/t^cret? fcal ra? 7roXei5
rrjv rov vov Siavofj,r)V 6vo/j.d^ovTa<; VO/JLOV. el Be
el? ^ 6\iyapxla rt5 rj Brj/jLOffparia
fypvcra rjSovMv /cal eiTiOv^LLMV opeyofjLevrjv
/cal 7T\r)povcr0ai rovrcov Seo/mevtjv ap%ei Brj 7roXeft)5 259
Ttvo5 f) ISitoTOV /caraTraTijaas 701)5 VO/JLOVS, OVK
ecrrt
214
LETTER TO THEMISTIUS
nature when endowed with supreme authority is never
in any case capable of managing human affairs with-
out being filled with insolence and injustice ; there-
fore^ 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 race, I mean demons ; thus
doing as we do now for our flocks and domestic herds.
We never appoint certain oxen to rule over other
oxen or goats to rule over goats, but we are their
masters, a race superior to theirs. In like manner
then God, since he loves mankind, has set over us
a race of beings superior to ourselves, the race of
demons ; and they with great ease both to themselves
and us undertake the care of us and dispense peace,
reverence, aye, and above all justice without stint,
and thus they make the tribes of men harmonious
and happy. 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 hardships. 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
Kronos : and in so far as the principle of immortality
is in us we ought to be guided by it in our manage-
ment of public and private affairs, of our houses and
cities, calling the distribution of mind Maw.' 1 But
whether the government be in the hands of one
man or of an oligarchy or democracy, if it have a
soul that hankers after pleasure and the lower appe-
tites and demands to indulge these, and if such a
one rule over a city or individual having first trampled
on the laws, there is no means of salvation." 2
1 A play on words : 5iavo,u^ and v6/j.os are both connected
with vffj.w = " to distribute." 2 Laivs 713-714 ; Julian
condenses and slightly alters the original.
215
LETTER TO THEMISTIUS
TavTijv eya) CTOL rrjv PTJCTLV e^eTriTrjBes 6\ijv
Trapeypatya, pr) /JLC K\e7TTeiv VTroXaftys KOI
KaKOVpyelv /Jbvdovs dp^aiov<; 7rpo(f)epovra,
fjiev efj,(f)epw<>, ov /Jir)V d\r)6w<s irdvrr]
aXX' 6 ye a\,r)6r)s VTrep avrwv
atcoveis on, KOLV avdpwrros Ti? TI rfj
Qelov elvai %/o^ rf) Trpocupecrei KCU Bai-
Trav a7rX&)9 K/3a\,6vra TO Ovr^rov KOI
r?)? ^V^TJ^, 7r\r)V ova dvdyKij Bta B
rrjv TOV (Tcoyw-aTO? Trapafjievew awrr^piav; ravra
el T5 evvowv SeBoifcev 7rl rr]\iKOVTov eX/co-
iov, dpd croi (fraiveTai rrjv ^iriicovpetov
iv aTTpay/jioa-vvriv ical rovs rcrJTrovs /cal
TO TTpoa-Teiov Tv vjvwv KOI Ta?
Kal TO ^co/caTOVs SayjLaTiov; dXV OVK (TTLV OTTOV
ye eya> raura TrpOTifjirjcras TWV Tfovwv
ijSicrTa dv aot TOVS e/jiavTOv TTOVOVS ^Le^rfKOov Kal
TO, eTTiKpefJiaaOevTa Trapa TWV <f>i\wv Kal gvyyevwv,
ore T7}9 Trap 1 V/JLLV r}px6fj,r]v 7rat8eta9, ^et/xara, C
e* f^r) a-(j)6&pa avro? ^Trto-rao-o. ra e ev 'Iwvia
Trpos TOV Kal yevei Trpocr^KOVTa Kal $i\ia H,CL\\OV
OLK6LOV oina /AOL Tcpa'xpevTa TrpoTepov virep dvbpos
%evov /jiLKpd Traz^reXft)? yvonptfjiov /JLOL yevofjuevov,
TOV (To^iaTov (f)ij/jii, \e\rj0ev ovSev ere, dTroSrj/jitas
Be ov% VTrecTTrjv TWV (friXcov eveKa; KaiTOL Kapre-
pta) jjLev olcrd* 07TW9 (Tvvrjpdfirjv 7rpo$ TOV CTaipov D
d(f)LKOfievo<; 'Apd^iov dK\vjTO<>, vTrep avTOV
. virep Be TWV r^9 Oav/jbaaia^ 'Aper^9
Kal wv eTreTrovOei jrapd TWV yeiTovcov
"Mt]vS>v Cobet, 'AOyvalav Hertlein, MSS.
216
LETTER TO THEMISTIUS
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 truth, but on
the whole are not composed with regard to truth.
But what is the true meaning of this narrative ? You
hear what it says, that even though a prince be
by nature human, he must in his conduct be divine
and a demi-god and must completely banish from
his soul all that is mortal and brutish, except what
must remain to safeguard the needs of the body.
Now if, reflecting on this, one is afraid to be con-
strained to adopt a life from which so much is
expected, do you therefore conclude that one ad-
mires the inaction recommended by Epicurus, the
gardens and suburbs of Athens and its myrtles, or
the humble home of Socrates ? But never has any-
one seen me prefer these to a life of toil. That toil
of mine I would willingly recount to you, and the
hazards that threatened me from my friends and
kinsfolk at the time when I began to study under
you, if you did not yourself know them well enough.
You are well aware of what I did, in the first place,
in Ionia in opposition to one who was related to me
by ties of blood, but even more closely by ties of
friendship, and that in behalf of a foreigner with
whom I was very slightly acquainted, I mean the
sophist. Did I not endure to leave the country for the
sake of my friends ? Indeed, you know how I took
the part of Carterius when I went unsolicited to our
friend Araxius to plead for him. And in behalf of the
property of that admirable woman Arete and the
wrongs she had suffered from her neighbours, did I
217
LETTER TO THEMISTIUS
OVK et5 TTJV <&pvyiav TO Sevrepov dtyiKo/Jirjv ev
ovBe 0X045 /jiijo'l Bvo, daOevovs rjBr) poi 7rai>TeX&>5
6Wo5 TOU crtojjuaTos Bid Trjv e r jrLyevop,evr)v VTTO Trjs
irporepov Ka/co7ra6eia<> appaxniav; a\\a By TO
d<f) tfea)?, ore 7T6/ot rwv ecr^drcov, co?
ol TroXXot, Kiv8vvevwv eya) rw
, OTrota? eypa^ov CTTicrToXa? 77/305
VTTO/jLVija'QrjTL, firjTTore o&vpfAwv 7r\r)pis }
rj TCLTTGLVOV T) \iciv dyevves
CLTTICDV 5e eVt T^ 'EXXaSa TrdXw, ore yu-6
Trvres, ov% 005 e eopr TT /
rrjv rv-xyv GTraivwv r)$i<TTr)v (f>rjv elvcn, rrjv
e/jiol Kal TO Srj \yo/jievov B
6crTta5 Tr)^ 'EXXa^a Xa^obi/ eyavv/jUjv, OVK dypov,
ov /CTfrrov, ov ScofjLaTLOv Ki /ceKTrj/jievos.
'AXXa tcr&)5 eoL/ca eya) ra5 /iei' SvaTrpayias OVK
dyevvws (frepeiv, Trpos Be ra5 irapa Tr)<; ry^5
Scoped? dyevvrfs TIS elvai Kal jjLiKpos, o ye dycnriov
ra5 'A^^a5 pa\\ov TOV vvv Trepl rj/Jids oyKov, TTJV
SiJTrovOev eKeivr^v eTratvwv, Bid Be TO
TWV irpdgewv TOVTOV aiTi(t>/Aevo<; TOV fiiov ; C
d\\d fj,i'i 7TOT6 %pr) irepl r)/LLwi> a/mewov Kplveiv, OVK
et5 dirpa^lav Kal Trpd^iv ftXeTrovTas, fjid\\ov Se et5
TO YvwOi cravTov Kal TO
"EtpBoi 8' 6ao-T05
218
LETTER TO THEMISTIUS
not journey to Phrygia for the second time within
two months, though I was physically very weak from
the illness that had been brought on by former
fatigues ? 1 Finally, before I went to Greece, while I
was still with the army and running what most
people would call the greatest possible risks, re-
call now what sort of letters I wrote to you, never
filled with complaints or containing anything little
or mean or servile. And when I returned to Greece,
when everyone regarded me as an exile, did I not
welcome my fate as though it were some high festival,
and did I not say that the exchange to me was most
delightful, and that, as the saying is, I had thereby
gained "gold for bronze, the price of a hundred
oxen for the price of nine " ? 2 So great was my joy
at obtaining the chance to live in Greece instead of
in my own home, though I possessed there no land
or garden or the humblest house.
But perhaps you think that though I can bear
adversity in the proper spirit, yet I show a poor
and mean spirit towards the good gifts of Fortune,
seeing that I prefer Athens to the pomp that now
surrounds me ; because, you will doubtless say, I
approve the leisure of those days and disparage my
present life because of the vast amount of work that
the latter involves. But perhaps you ought to judge
of me more accurately, and not consider the question
whether I am idle or industrious, but rather the
precept, "Know thyself," and the saying, "Let
every man practise the craft which he knows." 3
1 We know nothing more of the events here mentioned.
2 A proverb derived from Iliad 6. 236, where Glaukos ex-
changes his golden armour for the bronze armour of Diomede.
3 Aristophanes, Wasps 1431.
219
LETTER TO THEMISTIUS
e/jioiye (fiaivercu TO fiao-iXeveiv r) /car'
avOpwTTov teal (frvcrews BeicrOai Bai/jLOViwrepas
/3acri\,v$, wcTTrep ovv Kal TlXdrcov e\eye' Kal vvv D
' Apta-TOTe\ov<$ et9 ravrb (rvvreivovra Trapaypd^rw
\6yov, ov y\av/ca 'AOrjvaiois aycov, aXX' ore /Jbrj
//,eXw TWV e/ceivov \6ya)v eTTiSei/cvv-
<J)r)(rl 8e 6 avrjp ev rot? 7roXtTt/cot9 <rvy-
" Ei Se Sr; ri? apt&TOV deirj TO
fSacn\veadai rat? TroXecrt, 7r<W9 e^et TO, Trepl TCOV
TCKVWV ; TTOTepov Kal TO yevos Set j3acri\veiv ;
d\\a ov 7rapa8cocrL Kvpios wv rot? Teicvois; a\X' 261
OVK en paSiov TOVTO 7rio-Tev(rai' ^a\7roi> yap
/cal yLtet^oz/o? dpeTr)s rj /ear' dvOpwTriwrjv
, Kal TOVTOV ov&e (BaGikea Ka\wv, ov&e TOV
TOIOVTOV etSo9 7roXtre/<x9 2 oto//.e^o9, rrpoaTidrjar
" Hepl 8e T^9 ira/jipao-ikeias Ka\ovfjiev^, avTtj ' B
eVrl KaO" 1 r)v ap^ei TrdvTcov KaTa Trjv auTov /3ov\rj-
<TLV o /3a(ri\evs, &oKi TIGIV ov$e KaTa (pvcriv elvai
TO Kvpiov eva TrdvTfav elvai TWV TTO\LTWV' rot9
yap ouoiois (j)vcrt TO avTo SiKaiov dvayKalov
eivau" elra ytter' o\iyov (frrjo-iv " 'O /jiev ovv TOV
vovv KeKevwv ap^euv SOKCL Ke\evei,v ap%iv TOV
Oeov Kal TOU9 voaovs' 6 Be avOpwjrov Ke\evo3V
1 <5>s Klimek, '6s Hertlein, MSS.
2 r'bv TOIOVTOV eiSos TroXiTfias Hertlein suggests, cf. Aristotle
Politics 3. 16, 1287 a, rb TOIOVTOV elSos MS
220
LETTER TO THEMISTIUS
To me, at any rate, it seems that the task of
reigning is beyond human powers, and that a king
needs a more divine character, as indeed Plato too
used to say. And now I wift write out a passage
from Aristotle to the same effect, not " bringing owls
to the Athenians," l but in order to show you that I
do not entirely neglect his writings. In his political
treatises he says : " Now even if one maintain the
principle that it is best for cities to be governed by
a king, how will it be about his children ? Ought
his children to succeed him? And yet if they
prove to be no better than anybody else, that would
be a bad thing for the city. But you may say,
though he has the power he will not leave the
succession to his children ? It is difficult indeed to
believe that he will not ; for that would be too hard
for him, and demands a virtue greater than belongs
to human nature." 2 And later on, when he is
describing a so-called king who rules according to
law, and says that he is both the servant and
guardian of the laws^, he does not call him a king at
all, nor does he consider such a king as a distinct
form of government ; and he goes on to say : " Now
as for what is called absolute monarchy, that is to say,
when a king governs all other men according to his
own will, some people think that it is not in
accordance with the nature of things for one man
to have absolute authority over all the citizens ;
since those who are by nature equal must necessarily
have the same rights." 3 Again, a little later he says :
" It seems, therefore, that he who bids Reason rule
is really preferring the rule of God and the laws,
1 A proverb ; cf. "bringing coals to Newcastle."
2 Aristotle, Politics 3. 15. 1286B. 3 Ibid 3. 16. 1287A.
LETTER TO THEMISTIUS
KOL Or^pia' r\ re yap 7ri@vfi,ia TOIOV- C
TOV KOl 6 Ov/jLO^ O? l $iaO~Tp(f)l KCU TOW? apiCTTOVS
avopas' OLOTrep avev ope few? 6 vovs vopos Itrrlv"
opas, o <f>i\6cro(f)o$ eoiKev evravda <ra<w9 a,7ri-
GTOVVTi KOL KCLT ^V to KQ7 1 TT}<? avQ pWniVY]^ (j)V(Ta)<;.
-1 yap OVTW prjfjLaTi TOVTO \eya)v ovSepiav
eivai (frvcriv dvOpcoTriwrjv Trpo? rocravT'rjv
ovre yap TMV irai^wv TO KOIVT) D
rot? TToXtrai? (Tvpfyepov Trporifjiav avOpwirov ye
ovra paSiov vTroXa/jL/Sdvei, KOI 7ro\\wv 6/jLoi(t)v
ov Sitcaiov elvai ^ai, KOI reXo? eVt^el? rov
&va rot? e/ATTpoaQev Xoyois VOJJLOV /jiev elvai
rbv vovv %(opl<> opefea)?, &> fjuovw ra?
eTTirpeTreiv %prjvai,, dvSpwv Se ovSevi. 6
yap ev aurofr 1^01)9, KCLV MCTIV dyaOoi,
TCLL 0v/jiq) real eTTiOv/JLia, OTJP'IOI
raOra e/jiol So reel rot? TOV ITXaTwz'o? a/cpcos 262
6fjLo\oyelv, TrpwTov pev OTL /cpeiTTOva %prj TWV
dp%ojjL6vci)v elvat TOV ap%ovTa, OVK eTriTTjSevcrei,
fjiovov, a\\a real fyvcrei Sia(f)epovTa' OTrep evpelv
ev avOpwTTOis ov paoiov 2 . . . real TpiTOv OTi7rd<7y
$ Kar a ovva/jiLv vocals irpoa-eicTeov OVK eic TOV
vois ovSe co? eoi/ce vvv TeBelcnv
vir dvSpwv ov irdvTrj tcaTa vovv fieftKo/coT
6'(TTi? fiaXXov TOV vovv KaOapOels /cal Trjv
OVK et9 ra TrapovTa dcfropwv dSiK^aTa ovoe et? B
1 As Hertlein would add.
2 Several words indicating the second point enumerated
seem to have been lost.
222
LETTER TO THEMJSTIUS
but he who bids man, rule, adds an element of
the beast. For desire is a wild beast, and passion
which warps even the best men. It follows, there-
fore, that law is Reason exempt from desire." You
see the philosopher seems here clearly to dis-
trust and condemn human nature. For he says
so in so many words when he asserts that human
nature is in no case worthy of such an excess of
fortune. 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 children ; he says that it is
not just that one man should rule over many who
are his equals ; and, finally, he puts the finishing
stroke 1 to what he has just said when he asserts that
"law is Reason exempt from desire," and that
political affairs ought to be entrusted to Reason
alone, and not to any individual man whatever. For
the reason that is in men, however good they may
be, is entangled with passion and desire, those most
ferocious monsters. These opinions, it seems to me,
harmonise perfectly with Plato's ; first, that he who
governs ought to be superior to his subjects and
surpass them not only in his acquired habits but also
in natural endowment ; a thing which is not easy to
find among men ; . . . thirdly, that he ought by every
means in his power to observe the laws, not those
that were framed to meet some sudden emergency,
or established, as now appears, by men whose lives
were not wholly guided by reason ; but he must
observe them only in case the lawgiver, having
purified his mind and soul, in enacting those laws
keeps in view not merely the crimes of the moment
1 Cf. Plato, Theaetetus 153.
223
LKTTER TO THEMISTIUS
ra? TT a peer TWO- as rir^a? rLOvfcn TOI>? VO/JLOVS, aXXa
Trjv rrjs TroXireias (frvcriv tear a pad wv KOI TO
BitcaLov olov 1 eo-TL rfj (frvcrei teal TTOTCLTTOV earn
TaBifCfjfjLa TeOeapevos TTJ (frvcrei, eW oaa Svvarov
ecrnv eiceWev evravOa /j,6Ta(f)epa>v teal Ti0el<>
TOt? TToXlTCU? K.OIVOVS, OVT6 Gt? <f)lXiO,V OVT
e^dpav d<popwv OVTG et? yelrova KOI
KpeiGCTOv &e, el /JLTJ^C roi? xaff eavrov
aX\a rot? vcrrepov rj
v6/Jbov$, %a)v <ye ovSev
efeiv ibiwriKov (rvvdX\a<yfj,a. eVet KOL TOV ^o
TOV (T0<f)bv dtCOVd) /JL6TCL
vTrep rrfs TWV ^pewv dvcupeaews TO?? fj,ev
ias a^opfjirjv, avry Se cd<jyvvr)<$ alriav Trapa-
, Kal ravTa TW TroXtrev/xaTL TOV Sij/jiov e'Xef-
ovrws ov paSiov ecm Ta? TOiavras D
tcrjpas, Kav TOV avrov vovv Trapda^rj Tt?
vrpo? TTJV Tro\iTeiav.
*A Seb'iws eyob TroXXa/tt? et/toTw? eVan/co TOJ; /JL-
Trpocrdev (Blov, teal crol TreidojLievos fjid\i(TTa Tavra
eyot) SiavooviJLCU, ov% QTL (JLOL TOV ty~f\.ov rrpo^
fjiovov e<r?? TrpOKeiaOai TOU? av&pas,
KOL AvKovpyov Kal HiTTatcov, aXXa /cat
uTa/3rjvai yue 0^? eic T^? v-TroarTeyov <pi\o-
ias TT/oo? Tr)V i)TcaiQpiov. wcnrep ovv, el TW 263
/col yu-oXt? t^yteta? ^veica TT}? aiiTov ryvp-
Tpit*; OLfcaSe 7rpov\eye<?, em " Nvv
a? 'OXv///7rtai' teal /JLeraftefirj/cas CK T/}? ev
ra> Sa)/j,aTi<p TraXato-Tpa? eVt TO ffTa&iov TOV Ato?,
ov OeaTas efet? Toy? Te aTravTa^oOev "
1 o16v Hertlein suggests, & MSS.
224
LETTER TO THEMISTIUS
or immediate contingencies ; but rather recognises
the nature of government and the essential nature of
justice, and has carefully observed also the essential
nature of guilt., and then applies to his task all the
knowledge thus derived,, and frames laws which
have a general application to all the citizens without
regard to friend or foe, neighbour or kinsman. And
it is better that such a lawgiver should frame and
promulgate his laws not for his contemporaries only
but for posterity also, or for strangers with whom he
neither has nor expects to have any private dealings.
For instance, I hear that the wise Solon, having
consulted his friends about the cancelling of debts,
furnished them with an opportunity to make money,
but brought on himself a disgraceful accusation. 1
So hard is it to avoid such fatalities, even when
a man brings a passionless mind to the task of
governing.
And since this sort of thing is what I dread, it is
natural that I should often dwell on the advantages
of my previous mode of life, and I am but obeying
you when I reflect that you said not only that I
must emulate those famous men Solon, Lycurgus
and Pittacus, but also that I must now quit the
shades of philosophy for the open air. 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 home : " Now
you have come to Olympia and have exchanged the
gymnasium in your house for the stadium of Zeus,
where you will have for spectators Greeks who have
1 Before Solon's measure to cancel debts was generally
known, some of his friends borrowed large sums, knowing
that they would not have to repay them.
225
VOL. II. Q
LETTER TO THEMISTIUS
real Trpairovs 76 row? aavrov rro\lra<$, vjrep MV
dywvi^eo-ffai, Xptf' i/a9 &* Ka ^ T&V fiapftdpwv,
01)9 K7r\ij%at, 'xpetov, (pofiepwrepav avroi? rrjv
TrarpiBa TO ye et? <re vvv rjKov eTTiBei^avra^ Kare-
av evOea)? real rpe/jLCLv eVot^cra? irpo rfjs
OVTCO /cape vvv vo/Jbi^e SiareOfjvai rot? B
TOtOUTOi? \07Oi?. KOI 7Tpl fjiV TOVTWV LT Op^OJ?
eryvcotca vvv elVe cv /jLepei (T^aXXo/x-tit rov irpocrij-
KOVTOS eire /cal rov Tra^ro? BiajJbaprdva), oiodgei?
avriKa /j,d\a.
"TTrep Be wv dTroprjaai /JLOL TT/OO? rrjv iri<TTO~Kr]V C
TTJV arjv Trapecrrv), w (f)i\rj K6(f)a\r) /cal
efjuovye n/jirj^ d^La, /5ouXo/iat BrjXcoffai,' cr
yap Tret)? VTrep avrwv eTTiOvfjiw jJiaOelv.
ort rov ev rfj Trpd^ei Trapd rov <f)t,\6(ro<f)ov
vels jBLov, Kal rov 'Kpiarorekr) rov aocfrbv e'/ca/Ut?
fjidprvpa, rrjv v&ai/j,oviav ev ry rrpdrreiv ev n0e-
fjievov, real rrjv Biafopdv a/coTrovvra rov re iro\L-
ri/cov ftiov /cal rfjs ev rfj OewpLa ^"0)^9, Biajropelv
arra Trepl avrwv, Kal rrjv fjiev Oewpiav ev a\\oi<;
TTpori/juav, CTraivetv Be evravOa rov9 rwv KaXcov
Trpd^ecov dp^ireKrovas. rovrovs Be avros /^ev
elvat, $7)9 701)9 /3acrtX,ea9, * A.p terror e\r)s Be elprjKev
ovBa/iov Kara rqv VTTO o~ov TrpocrreOelo-av \e%iv,
7r\eov Be Odrepov e% &v 7rapayeypa(f)as av Tt9
vor)0~eie. TO yap " MaXto-ra Be Trpdrreiv \eyojxev
Kvpicos Kal ra>v e^corepiKcov Trpd^ecav rou9 rai<j
Biavoiais dp%t,reKrova<$ " et9 TOU9 vo/j,o6era<; Kal
226
LETTER TO THEMISTIUS
come from all parts, and foremost among them your
own fellow-citizens, on whose behalf you must enter
the lists ; and certain barbarians will be there also
whom it is your duty to impress, showing them your
fatherland in as formidable a light as lies in your
power." You would have disconcerted him at once
and made him nervous before the games began.
You may now suppose that I have been affected in
the same manner by just such words from you. And
you will very soon inform me whether my present
view is correct, or whether I am in part deceived as
to my proper course or whether indeed I am wholly
mistaken.
But I should like to make clear to you the points
in your letter by which I am puzzled, my dearest
friend to whom I especially am bound to pay
every honour : for I am eager to be more precisely
informed about them. You said that you approve
a life of action rather than the philosophic life,
and you called to witness the wise Aristotle who
defines happiness as virtuous activity, and discussing
the difference between the statesman's life and the
life of contemplation, showed a certain hesitation
about those lives, and though in others of his writings
he preferred the contemplative life, in this place you
say he approves the architects of noble actions. But
it is you who assert that these are kings, whereas
Aristotle does not speak in the sense of the words that
you have introduced : and from what you have quoted
one would rather infer the contrary. For when he
says : " We most correctly use the word ' act ' of those
who are the architects of public affairs by virtue of
their intelligence," 1 we must suppose that what he
Aristotle, Politics 7. 3. 1325B.
227
Q 2
LETTER TO THEMISTIUS
Toi>9 TTokiTiKovs <f)i\oo-6(f)ov<; KOI
TOi>9 vq> T /ecu \6yw TrpdrrovTas, ov%l Be 669
avTOVpyovs KOI TWV TTO^ITIKWV Trpd^ewv epydras 264
elpijaOat, vo/MaTeov 0*9 OVK aTro^pr] /JLOVOV ev0v-
Kal KCLTavorjcraL KOL TO Trpa/creov rot9
Trpocrtj/cet, Se avTols eicacrra //.era-
KOL 7rpdrrLi> wv ol VQ^OI Siayopevovat
/cal 7roXXa/a9 ol Kaipol TrpoaavajKa^ova-i,, 'jr'Krjv
el /JLT) TOV dpxireKTOva fcaXovftev, Ka0d7rep f/ O[jLrjpos
rov 'Hyoa/cA-ea Ka\eiv elwOev ev rfj iroirjcrei
\cov CTrdaropa epyo>v, avTovpyoTarov
yevo/jievov.
Et Be TOUT' d\7j0e<f v7ro\afii/3dvo/jLev rj KOL JAOVOV B
ev TW Trpdrreiv rd Koiva (pa/uev ev8ai/jiova<> TOU9
l ovras /cal (SacriKevovTas 7ro\\a)v, ri Trore
^cD/cpdrovs epov/Jiev; HvOayopav Be KOI
OKpirov /cal TOV K.\aofj,Vioi> *A.vaj;a<y6pav
to-a>9 Bid rrjv dewplav KCLT* d\\o (ftrjaew evBai-
fjbova?' ^wKpdrrjs Be rr)V Oewpiav irapaiT^ca^evo^
Kal rbv TrpaKTiKov dya7rrj(ras ftlov ovBe T^9 ya-
/j,6rfjs rjv T^9 avrov Kvpios ovBe TOV TraiBos' rjTrov C
ye Bvolv rj ipi&v TTO^ITCOV eKelvw Kparelv VTrrjp^ev;
ap 1 ovv OVK rjv Kivo$ TrpaKTiKos, eTrel /jLTjBevbs rjv
Kvpios; eya) jjuev ovv *A\edvBpov <?;/u pe'i^ova
TOV ^co(j)povicrKOV KaTepydo~ao~6ai, Trjv IlXaTft)i'O9
avT<p aofylav avcLTiQeis, TTJV tlevofywvTOs crTpa-
Trjyiav, Trjv 'A.VTt<T0evov<; dvBpelav, TYJV 'E/36-
TpiKrjv <f)i,\oo-o(l)iav, Trjv MeyapiKijv, TOV
1 eV r<p trpa.TTeii' . . . rous itupiovs Hertlein suggests, TOWS eV
T(f irpoi.TTtll' . . . KVp'lOUS MSS.
228
LETTER TO THEMISTIUS
says applies to lawgivers and political philosophers
and all whose activity consists in the use of intelli-
gence and reason, but that it does not apply to those
who do the work themselves and those who transact
the business of politics. But in their case it is not
enough that they should consider and devise and
instruct others as to what must be done, but it is
their duty to undertake and execute w r hatever the
laws ordain and circumstances as well often force
on them ; unless indeed we call that man an archi-
tect who is " well versed in mighty deeds," 1 a phrase
which Homer in his poems usually applies to
Heracles, who was indeed of all men that ever
lived most given to do the work himself.
But if we conceive this to be true, or that only
those are happy who administer public affairs and who
are in authority and rule over many, w r hat then are
we to say about Socrates ? As for Pythagoras and
Democritus and Anaxagoras of Clazomenae, you w r ill
perhaps say that they were happy in another sense
of the word, because of their philosophic speculations.
But as for Socrates who, having rejected the speculative
life and embraced a life of action, had no authority
over his own wife or his son, can we say of him that he
governed even two or three of his fellow-citizens ?
Then will you assert that since he had no authority
over any one he accomplished nothing ? On the
contrary I maintain that the son of Sophroniscus 2
performed greater tasks than Alexander, for to him
I ascribe the wisdom of Plato, the generalship of
Xenophon, the fortitude of Antisthenes, the Eretrian 3
1 Odyssey 21. 26. a The father of Socrates.
3 This school was founded by Phaedo in Elis and later was
transferred by Menedemus to Eretria.
229
LETTER TO THEMISTIUS
TOP ^ifA/jiiav, TOV t&aiBcava, jjivpiovs aXXou?* KOI D
ovTfw (?7/<u ra? yevofjievas r^lv evOevB^ airoiKtas,
TO AvKeiov, TTJV %Todv, ra? 'A/ta^yueta?. rt? ovv
crct)drj BLOL rrjv ' A.\edv8pov VLKIJV;
flr); rt? avrov yeyove {3e\ria)v I
avrip; TrXovcriwrepovs /JLGV yap 7ro\\ov$ av
, &o(f)(t)Tpov 8e ovBeva ovSe crwtypovea-repov
avrov avrov, el /jirj /cat fjua\\ov aka^ova KOL
ocroi 8e aco^ovrai vvv etc <fci\ocro<f)ia<s,
TOV ^to/cpaTrj O-M^OVTO,!,. teal TOVTO OVK eyo)
oreX'^? Be TTpoTepos 1 eoifcev evvorjO'a^ 265
eliretv, ort fj,rj jjueiov avTW 7rpocrrJK6i (frpoveiv eiri TTJ
(Tvyypa<f)f] TOV KaOeKovTOs Ti]V TLepawv
tcai /JLOL So/eel TOVTO etceivos opOw? %vv-
VIKCLV [lev yap avbpeias eVrl /iaXtcrra /cat
, KelcrOw Be, el (3ov\ei, ical r^9 eVrpe^oO?
ja-ecos, a\tjOel<f Be VTrep TOV 9eov So^a?
avcCKafBelv OVK apeT^ JJLOVOV TT}? reXeta? epyov
vrto'T^cretef av Tt? et/cora)?, TroTepov B
q TOV TOIOVTOV dvBpa f) 6eov tca\e2v. el yap
opOws ^X ei ro ^yo/Jbevov, OTL 7re<f)VKV fcao~TOV
V7rb TWV oltceiwv yvu>pl%ea-6ai, Trjv Oelav ovcriav 6
Oelos rt? av etVorw?
1 Trp6rfpos Hertlein suggests, -Kph-rspov MSS,
23
LETTER TO THEMISTIUS
and Megarian l philosophies, Cebes, Simmias, 2 Phaedo
and a host of others ; not to mention the offshoots
derived from the same source, the Lyceum, the Stoa
and the Academies. Who, I ask, ever found salvation
through the conquests of Alexander ? What city
was ever more wisely governed because of them, what
individual improved ? Many indeed you might find
whom those conquests enriched, but not one whom
they made wiser or more temperate than he was by
nature, if indeed they have not made him more
insolent and arrogant. Whereas all who now find
their salvation in philosophy owe it to Socrates.
And I am not the only person to perceive this fact
and to express it, for Aristotle it seems did so before
me, when he said that he had just as much right to
be proud of his treatise on the gods as the conqueror 3
of the Persian empire. And I think he was perfectly
correct in that conclusion. For military success is
due to courage and good fortune more than any-
thing else or, let us say, if you wish, to intelligence
as well, though of the common everyday sort. But
to conceive true opinions about God is an achievement
that not only requires perfect virtue, but one might
well hesitate whether it be proper to call one who
attains to this a man or a god. For if the saying is
true that it is the nature of everything to become
known to those who have an affinity with it, then
he who comes to know the essential nature of God
would naturally be considered divine.
1 The Megarian school founded by Euclid was finally
absorbed by the Cynics.
2 Simmias and Cebes were Pythagoreans ; cf. Plato, Phaedo,
where they discuss with Socrates.
* Alexander ; Julian seems to be misquoting Plutarch,
Aforalia 78o.
231
LETTER TO THEMISTIUS
'AXX' erretSi) 7rd\Lv eoi/caaev et? TOV
TIKOV op/JirfcravTe^ ftiov TOVTW TrapaftdXXetv TOV
Trpa/CTi/cov, e dp"^rf^ irapaiTrjcra/jLevov KOI aov rrjv
(Tvy/cpia-iv, avTwv /ceivo)v, wv eTre/jivijcrO'r)?, 'Apelov, C
Ni/coXdov, pao"uXXou KCU NLovcrwviov jjLvr^jjbo-
vevcro). TOVTMV jap ov% O7rw9 rt? rjv Kvpios r?}?
avrov TroXect)?, aXX' 6 jmev "Apeto?, &>? ^aai, /cal
Si$o/jLvrjv avra) rrjv ALJVTTTOV 7riTpO7rV(Tai,
iraprjrrjaaro, pacruXXo? Be Tt/3eptft> TTiKprp /cal
<f>V(rei, ^aXe-TTW TVpdvvw gwyyevo/Jievos, el yu-r; Sia
TWV KaTa\ei(j)@evTCi)v VTT avrov \6ya)V aTreXoyrf-
craro, Set^-a? ocrrt? fjv, w(f)\6v av et? reXo? alcr%v- D
VT;I/ dva7rd\XaKTOv, ovrco^ avrbv ov&ev wvrjcrev rj
7ro\LTia, Nt/eoXao? Be Trpdgewv /JLCV ov fjieyd\wv
avrovpybs yeyove, yvwpi}jLO<s 8e eVrt /jiaXXov Sid
TOU? uTre/3 avrwv Xoyoi/?, -at Mouo-w^o? ef wv
67ra0ev avSpeuws /cal vrj At" rjvey/cev ey/cparw<; rrjv
TWV Tvpdvvwv w/jborrjra yeyove yvcopi/jios, t'<7a)9 OVK
evSai/Aovwv e/ceivcov TWV ra? /meydXas
dvTWv /SacrtXeta?. "Ape^o? Se 6 rrjv
TT}? AlyvTrrov TrapaiTrjadfjievo^ e/cwv 266
avrbv direarrepei TOV KpaTicrrov reXou? et TOUT'
Kvpicorarov. av $e avrbs rjfuv aTrpa/CTOs el,
crrpaTrjywv fjirfre Brjfi'rjyopwv /jitjre eOvovs r)
v; aXX' OVK av (frairj vovv e%a)v
dvijp. e^eaTL ydp aoi ^iXocro^ou? TroXXou? CLTTO-
(frrjvavTi, el Be ^JLTJ, Tpet? rj rerrapas /jiei^ova TOV
ftiov evepyeTfjcrai, TWV dvOpwTrcov iroXXwv O/JLOV
ftacn\ea>v. ov fjuicpas ydp ^ept&o? 6 </>tXo(7o^>09 B
232
LETTER TO THEMISTIUS
But since 1 seem to have harked back to the life
of contemplation and to be comparing it with the
life of action, though in the beginning of your letter
you declined to make the comparison, I will remind
you of those very philosophers whom you mentioned,
Areius, 1 Nicolaus, 2 Thrasyllus, 3 and Musonius. 4 So
far from any one of these governing his own city,
Areius we are told refused the governorship of Egypt
when it was offered to him, and Thrasyllus by becom-
ing intimate with the harsh and naturally cruel tyrant
Tiberius would have incurred indelible disgrace for
all time, had he not cleared himself in the writings
that he left behind him and so shown his true
character ; so little did his public career benefit
him. Nicolaus did not personally do any great deeds,
and he is known rather by his writings about such
deeds ; while Musonius became famous because he
bore his sufferings with courage, and, by Zeus,
sustained with firmness the cruelty of tyrants ; and
perhaps he was not less happy than those who
administered great kingdoms. As for Areius, when
he declined the governorship of Egypt he deliberately
deprived himself of the highest end, if he really
thought that this was the most important thing.
And you yourself, may I ask, do you lead an inactive
life because you are not a general or a public speaker
and govern no nation or city ? Nay, no one with
any sense would say so. For it is in your power by
producing many philosophers, or even only three or
four, to confer more benefit on the lives of men than
many kings put together. To no trivial province
1 Of. Caesars 326B note. 2 A historian under Augustus.
3 The Platonic philosopher and astrologer, cf. Tacitus,
Annals 6. 21. 4 The Stoic philosopher exiled by Nero.
233
LETTER TO THEMISTIUS
Trpoecrrrj/cev, ovBe, fcaOdrrep e<??9, av/j,/3ov\r)s ecrrt
fjbovrjs TT}? vrrep rwv KOIVWV eicelvos icvpios, ovBe r)
7rpai<> et9 \6yov avOis avrw Trepdo~rarai, epyw Be
rovs \6yovs teal fyaivofievos roiovros,
()V~\,Tai TOU? O\.\OV<f LVai, 7TldaVCt)TpOS
CUV ir) KOI TTpO? TO TTpCLTTeLV aVV(Tl/JLci>TepOS TWV ef
eVt ra? /ca\a<; Trpd^ei? rrapop- C
AXX CTTCtviTeov et? dp^r]v KOI
TTJV 7riarTO\r)V fjuei^ova tVo)? ova-av rov
ecrri, Se ev avry TO fcecfiaXaiov, on pr/re rov irovov
(frevycov fJLrjre rrjv rj&ovrjv dripevwv /JLrjre aTrpay-
/Aoavvrjs teal patfrwvrjs ep&v rov ev rf) 7ro\ireia
^va"^epaivfi) ftlov a\V, oirep e^v ej; dp^rj<^, ovre
TraiSeiav efjLavrw crvvei&oDs rocravrrjv ovre <ycre9 D
VTrepoxrfv, KOI Trpoaeri, SeStco?, /JLTJ d>i\oa-(f)iav, 77?
pO)V OVK e^iKOfJi^V, 6t? TOU? VVV dvO ptoTTOVS OV&6
aXXw? evooKifjbova-av Si,a(3d\\a), vraXat Te eypa(f)ov
exeiva KOL vvv Ta? Trap 1 V/JLWV eTTiri/Arja'eis a7re\v-
<rdfjir)v et? Svvafjuv.
AiSoiij Be 6 Oeos rrjv dpicrrrjv rv^Tjv KOI
fypovriGiv d^iav rijs TU^T;?, co? eyw vvv etc re
rov Kpeirrovos TO 7^ TT\OV KOI Trap V^MV rwv
<j)i\O(ro<f>ovvra>v drrdcrr] /jLTj^avfj 1 ^orjO^reo^ elvai 267
/AOL BOKO), Trporeray/Aevos v/j,wv KOI TrpoKivSvvevcov.
el Be n /j,eiov dyadbv T^? rj/jierepas rrapao-Kevrj^
/cal ^9 VTrep efjuavrov yvw/jLrjs l^a) TOi? dvO pom ois
Bt rjfjiMV 6 ^eo9 Trapda^oL, yaKerraiveiv ov
Trpbs TOU9 e / ttou9 Xo7ov9. eyco yap ovBev
1 airdffr) yu^xo^f? follows vpuv in MSS. ; Hertlein suggests
present reading.
234
LETTER TO THEMISTIUS
is the philosopher appointed, and, as you said yourself,
he does not only direct counsels or public affairs, nor
is his activity confined to mere words ; but if he con-
firm his words by deeds and show himself to be such
as he wishes others to be, he may be more convincing
and more effective in making men act than those
who urge them to noble actions by issuing commands.
But I must go back to what I said at the begin-
ning, and conclude this letter, which is perhaps
longer already than it should be. And the main
point in it is that it is not because I would avoid hard
work or pursue pleasure, nor because I am in love
with idleness and ease that I am averse to spending
my life in administration. But, as I said when
I began, it is because I am conscious that I have
neither sufficient training nor natural talents above
the ordinary ; moreover, I am afraid of bringing
reproach on philosophy, which, much as I love it, I
have never attained to, and which on other accounts
has no very good reputation among men of our day.
For these reasons I wrote all this down some time
ago, and now I have freed myself from your charges
as far as I can.
May God grant me the happiest fortune possible,
and wisdom to match my fortune ! For now I think
I need assistance from God above all, and also from
you philosophers by all means in your power, since I
have proved myself your leader and champion in
danger. 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 instrumentality, you must not
resent my words. For being conscious 01 no good
235
LETTER TO THEMISTIUS
dyaOov 7r\r)v rovro JJLOVOV, OTL
TO, /jLeyiara e^eiv e^wv re 1 ov&ev, co?
aura?, aVoTfc><? ftow /cal /j,apTvpo/j,ai f^rj
Trap TJ/JLMV aTratrelv, a\\a ru> dew TO B
TTCLV e7nrpe7riv ovrco jap eyw TWV re
eiyv av avevOvvos icai, jevo^evtov a
, evyvcti/uLwv av /cal
Be, a)(77Tp ovv Si/caiov, TrpocravareOeiKcbs ajrama
avros re elaojjiai Kal uyLta? TrporpeTra) TT)V X a P LV
elSevai.
1 re Hertlein suggests, -ye MSS.
236
LETTER TO THEMISTIUS
thing in me, save this only, that I do not even think
that I possess the highest talent, and indeed have
naturally none, I cry aloud and testify 1 that you
must not expect great things of me, but must entrust
everything to God. For thus I shall be free from
responsibility for my shortcomings, and if everything
turns out favourably I shall be discreet and moderate,
not putting my name to the deeds of other men, 2
but by giving God the glory for all, as is right, it
is to Him that I shall myself feel gratitude and I
urge all of you to feel the same.
1 Demosthenes, De Corona 23. ' 2 Cf. Caesars 323 B.
237
LETTER TO THE SENATE AND
PEOPLE OF ATHENS
INTRODUCTION
OF the manifestoes addressed by Julian to Rome,
Sparta, Corinth,, and Athens, defending his acceptance
of the title of Emperor and his open rupture with
Constantius, the last alone survives. It was written
in Illyricum in 361, when Julian was on the march
against Constantius, and is the chief authority for
the events that led to his elevation to the Imperial
rank. Julian writes to the Athenians of the fourth
Christian century as though they still possessed the
influence and standards of their forefathers. He
was well known at Athens, where he had studied
before his elevation to the Caesarship and he was
anxious to clear himself in the eyes of the citizens.
For the first time he ventures to speak the truth
about Constantius and to describe the latter 's
ruthless treatment of his family. His account of the
revolution at Paris is supplemented by Ammianus
20, Zosimus 3. 9, and the Epitaph on Julian by
Libanius.
241
VOL. II. R
IOTAIANOT ATTOKPATOPO2 268
A0HNAK1N THI BOTAHI KAI Tfil AHMfll
epyaafievwv rot? Trpoyovoi?
06? OVK 6K6LVOIS fJLOVOV TOT6 %r)V, d\\d KOI VfUV
vvv e^eari ^LKonfjieldOaL, KOL iroXXwv 677776/9/^6-
vtov TpoTraiwv VTrep re airda^ TT}? f E\
KOI /car' ISiav vjrep avrfjs T% TroXew?, ev
^7&>z/t<raTo /to^ Tr/ao? re TOU? aXXou? f
/cat 7T/30? TOZ^ ftdpftapov, oi>$ev can
epyov ovSe dv$pa<ya0ia roaavTrj, TT/JO? fjv OVK B
eVecrri /cat rat? aXXat? d/jLi\\r)@r/vai, 7roXeo"i.
ra /Aet' 7p ytte^' ty/,&)i> /cat avrai, ra 5e /car'
ISiavelpydcravro. /cal Iva ^ /ze/^/xeVo? eVetra
dvTnrapafSdXXwv 77 TrpOTL^av erepas erepav ev ot?
8ia/uL(f)io'(3'r]TOV(n, vo/JbLcrOeLrjv 77 TT/OO? TO Xu<rtreXoi)f ,
wcrirep ol prfropes, evbeecrrepov eTraiveiv ra? e'Xar-
rov/jievas, rovro e'^t'Xct) (fipdacu IJLOVOV inrep V/JLWV, <j> C
avTiTrcCKov e^o/jiev e^evpelv Trapd rot? aX-
dp^ovrwv /JLCV AaKeBat/jLOvicov ov
v, aXXa
242
LETTER TO THE SENATE AND
PEOPLE OF ATHENS.
MANY were the achievements of your forefathers
of which you are still justly proud, even as they
were of old ; many were the trophies for victories
raised by them, now for all Greece in common,
now separately for Athens herself, in those days
when she contended single-handed against all the
rest of Greece as well as against the barbarian :
but there was no achievement and no display of
courage on your part so prodigious that other
cities cannot in their turn rival it. For they too
wrought some such deeds in alliance with you, and
some on their own account. 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 rivals, or
to praise less than they deserve those who proved
inferior, in order to gain an advantage, after the
manner of rhetoricians, I desire to bring forward on
your behalf only this fact to which I can discover no-
thing that can be set against it on the part of the other
Greek states, and which has been assigned to you by
ancient tradition. When the Lacedaemonians were
in power you took that power away from them not
by violence but by your reputation for justice ; and
243
LETTER TO THE ATHENIANS
l TOV ' A.pKTTlBr)V TOV BlKaiOV OL Trap
VO/JLOL. KCLITOI ye ravra OVTCOS ovra
\a/JL7T pa TeK/Jiijpia Bia \aair poTepwv olfjbai TMV -69
epyayv oyu-co? eTricrrwaaa'de. TO aev yap So^ai
t / <roo9 av TW Kal tyevBo)? GVfjiftai'r), Kal
ov TrapdSo^ov eV TroXXot? $av\ois eva
yevecrOai crTrovSalov. fj yap ov%l teal Trapa
v/LLVirai rt? A^to/c^? "A/3a/)t? re ev
eois Kal 'Avd^apcrLS ev l^
TOVTO r]V Oav/jiaa-Tov, on nrapa rot? a
yeyovores edvecn, rrjv Sifcrjv Of
TO) jjuev &\vjd&$, 6 Be r^? %/aeta? X a pw TrXarro- B
jj,evos. Sfjfjiov 8e o\ov KOI 7ro\iv epacrras epywv
ical \6ya)V biKaiwv e^co T/}? Trap' VJM.V ov pa
evpeiv. ftov\ofjba{, $e uyLta? ei/o? TWV Trap 1
TroAAwf ye OVTWV epywv vTro^vijaai
K\eov$ yap /aera ra M^St/ca yva>p,r]v
\dOpa Kara^Ke^ai ra vewpia
, eiTa yu-?) roX/xw^ro? et? TOV Sfjuov C
\eyetv, evl Se 6/jLO\oyovvTos Tricrreva-etv TO a
TOV, ovjrep av o 1)^0? xeipOTOVijaa
7rpov/3d\,TO /Jiev 6 S'rjfios TOV ' ' KpLaTei^v o Be
aKovcras rP;? yvw/jLrjs etcpvtye JJLEV TO prjQev,
e^ijvey/ce Be et? TOV Brj/jLOi>, &>9 OVTC \vo~iT6\(TTepov
ovTe aBi/cwTepov eh] TL TOV /3oiAeu/-taro9' Kal
244
LETTER TO THE ATHENIANS
it was your laws that nurtured Aristides the Just.
Moreover,, brilliant as were these proofs of your
virtue,, you confirmed them by still more brilliant
actions. For to be reputed just might perhaps
happen to any individual even though it were not
true ; and perhaps it would not be surprising that
among many worthless citizens there should be found
one virtuous man. For even among the Medes
is not a certain Deioces l celebrated, and Abaris 2
too among the Hyperboreans, and Anacharsis 3 among
the Scythians ? And in their case the surprising
thing was that, born as they were among nations
who knew nothing of justice, they nevertheless
prized justice, two of them sincerely, though the
third only pretended to do so out of self-interest.
But it would be hard to find a whole people and
city enamoured of just deeds and just words except
your own. And I wish to remind you of one out
of very many such deeds done in your city. After
the Persian war Themistocles 4 was planning to
introduce a resolution to set fire secretly to the
naval arsenals of the Greeks, and then did not dare
to propose it to the assembly ; but he agreed to
confide the secret to any one man whom the people
should elect by vote ; and the people chose Aristides
to represent them. But he when he heard the
scheme did not reveal what he had been told, but
reported to the people that there could be nothing
more profitable or more dishonest than that advice.
1 The first King of Media ; reigned 709-656 B.C.
2 A priest of Apollo whose story and date are uncertain.
8 A Scythian prince who visited Athens at the end of the
sixth century B.C. ; cf, Cicero, Tusculan Disputations 5. 32;
Lucian, Anacharsis.
4 The story is told in Plutarch, Themistocles.
245
LETTER TO THE ATHENIANS
r) TroXfc? d'jre^rrj^idaro Trapa^prjfjba KOI Traprjrrj-
(raro, .Trdvv <ye vrj Ata fji<ya\o'^rv'%a)<> fcal bv
rpoTrov avBpas VTTO fJidpTVpt, rf] (frpovi/jia)- D
6e& rpefyopevovs.
OVKOVV el ravra Trap* V/JLLV fiev r)v irakai,
(Tco^erai, Be e'f eiceivov Kal et? u/za? en rr}? TWV
Trpoyovcov aperr/? waTrep e^Trvpevfjid TL
el/cos ecmv V/JLCIS OVK et? TO /xe^ye^o? rwy
d(f>opdv ovSe el rt? wa-jrep St' aepo?
Sia TT}? 77}? e/3aSto-ei> dfJL,r)%dvw
Kal drpvra) pco/jbrj, crKOTrelv Be orw ravra
TOV Bifcaiov KaTeipjaarat, Kara av fj,ev (fraivrjrai 270
%vv Si/crj Trpdrrcov, l$ia re CLVTOV tcrw? /cal
Brj/jLocrLa Trdvres eTraiveire, r% 8t/c^5 Be o\i<yw-
prjaa? aTipdfyiTO av Trap VJJLWV el/corax;. ovBev
yap OVTO)? ea"rlv 009 TO Bircaiov dBe\(f)ov (frpovijaei.
Tot/? ovv aTi/jidovTa<s TOVTO Siicauo? av Kal
w? et? rrjv Trap' V/JLCV Oeov da-e^ovvra^ ege^avvoire.
/3ov\o/Aai ovv v/Jilv ra Kar* eftavrbv OVK dyvoov&i
fiev aTrayyeTKai Be o/u-w?, OTTW?, et 11 \e\7j0ev et#o9 B
Be evia KOI ocra ^dXicTTa TO?? Traai
7TpO(T7JKi' VfMLV T6 Kal Bl V/JLWV TOt?
r/ ^i\Xrj(7i, yevoiro yvoopL/Jia. //,?;8el9 ovv i>
fjue \rjpeiv TJ fyKvapelv, el Trepl TWV iraa'iv
ev o(f)da\/jiol<; yeyovorcav ov iraXai fjibvov, d\\a
Kal /jLiKpq) trporepov, jroielaQai TIVCLS e7ri%eiptf-
(rai/jLi, \6yovs' ovBeva yap ovBev dyvoelv (3ov\op,aL
T>V ejiavTOV, \av0dveiv Be d\\ov d\\a
246
LETTER TO THE ATHENIANS
Whereupon the city at once voted against it and
rejected it, very nobly, by Zeus, and as it behoved
men to do who are nutured under the eyes of the
most wise goddess. 1
Then if this was your conduct of old, and from
that day to this there is kept alive some small
spark as it were of the virtue of your ancestors,
it is natural that you should pay attention not to
the magnitude merely of any performance, nor
whether a man has travelled over the earth with
incredible speed and unwearied energy as though he
had flown through the air ; but that you should rather
consider whether one has accomplished this feat
by just means, and then if he seems to act with
justice, you will perhaps all praise him both in public
and private ; but if he have slighted justice he will
naturally be scorned by you. For there is nothing
so closely akin to wisdom as justice. Therefore
those who slight her you will justly expel as showing
impiety towards the goddess who dwells among you.
For this reason I wish to report my conduct to
you, though indeed you know it well, in order that
if there is anything you do not know and it is
likely that some things you do not, 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 Greeks. 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
men, not only long ago but also just lately. For,
I wish none to be ignorant of anything that
concerns me, and naturally everyone cannot know
1 Athene.
247
LETTER TO THE ATHENIANS
Be dirb TWV Trpoyovwv TrpWTOv TWV C
efJLdVTOV.
Kal on fJiev ra Trpo? Trar/oo? rj/nlv evTevOev
oOevrrep KOI KayvcrTavTiw TCL Trpbs Trarpo? wp/jirj-
TCLL, <fiavpov. rw yap rjfjLerepw jrarepe yeyovarov
dSe\<f)(t) TrarpoQev. ovra) Be TT^G'IQV Ty/xa? 6Vra?
awyyevels 6 (f)L\av0pa)7r6raTO^ ouro? {3acri,\ev<;
ola elpjdaaro, ej; jnev avetyiovs C/JLOV re /cal
eavrov, Trarepa Be TOV ejuov, 1 eavrov Be delov,
/cal TrpocreTi KOIVOV erepov rbv vrpo? Trar^oo? 1)
Oelov dBe\(f)6i> re G/JLOV TOV Trpeafivrarov dtcpi
Krelvas, e//,e Be /cal erepov dBe\,<j)bi> e/j,bv e'
fjiev Krelvai, reXo? Be eV^/SaXcbz/ tfcvyyv, d^'
e'yLte /juev affifcev, e/ceivov Be 6\lyw Trporepov Tfj^
a(j)a<yrjs ej;eBv<T 2 TO TOV Katcrapo? ovo/jba, TI
/j,e Bel vvv WGirep e/c TpaypBias TCL apprjTa
dva/jieTpeicrdai.; //ere/cteXT/cre yap avTw, fyaGi,
KOI eBrj^Qr) Beivws, aTraiBiav re evTevdev VO/JLL^CI 271
BvaTv^elv, Ta re e<; TOL/? vroXeyutou? TOJ)? Tlepcras
OVK euTf^w? TTpaTreiv e/c TOVTWV v7ro\afjL^dvei.
Tavra e6pv\ovv ol Trepl TTJV av\rjv rore KOI
TOV fj.a/capiT'rjv dBe\(f)bv e/jibv Td\\ov, TOVTO
vvv TrpcoTov d/covovTa TO ovo/^a- KTeivas yap
avTov Trapa TOL/9 VO^JLOVS ovBe TMV
emcre Ta<pa)v ovBe TT
ovv ecfrrjv, e\eyov ToaavTa /cal Brj /cal B
eireiOov rj/jLas, 3 OTL TCL fjiev aTraTrjdels elpydaaTo,
TO, Be ftia Kal Tapa%al<$ el%a$ aTa/cTOV /cal
Hertlein suggests, tfj&v MSS.
2 ee'5t/<re Hertlein suggests, ippixraro ou8e Cobet, fppvffaro
MSS. 3 T)/j.as Hertleiu, Reiske suggest, uyuaj MSS.
248
LETTER TO THE ATHENIANS
every circumstance. First I will begin with my
ancestors.
That on the father's side I am descended from the
same stock as Constantius on his father's side is
well known. Our fathers were brothers, sons of
the same father. And close kinsmen as we were,
how this most humane Emperor treated us ! Six
of my cousins and his, and my father who was his
own uncle and also another uncle of both of us on the
father's side, and my eldest brother, he put to death
without a trial ; and as for me and my other brother, 1
he intended to put us to death but finally inflicted
exile upon us ; and from that exile he released
me, but him he stripped of the title of Caesar just
before he murdered him. But why should I " recount,"
as though from some tragedy, " all these unspeakable
horrors ? " 2 For he has repented, I am told, and
is stung by remorse ; and he thinks that his unhappy
state of childlessness is due to those deeds, and
his ill success in the Persian war he also ascribes to
that cause. 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 memory,
who is now for the first time so styled. 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 memory.
As I said, they kept telling us and tried to
convince us that Constantius had acted thus, partly
because he was deceived, and partly because he
yielded to the violence and tumult of an undis-
1 Gallus.
2 Euripides, Orestes 14, Tl r&pprjr' ava^erp-fiffaffOai /*e Se?;
249
LETTER TO THE ATHENIANS
Tapa%ct)Bov<; aTparev/jLaro^. roaavra TJ/JLLV eTrfjBov
ev dypw TIVL rwv ev KaTTTraBoKia KaraKeK\eio--
fjLevois, ovBeva eMvres 7rpoae\deLV, rov /Jiev CLTTO
T?;9 ev Tpd\\(ri, x (frvyfjs
Be KOfjiiBfj /j,ipdfciov eri rwv
yayovres. TTW? av evravOa (frpda-at/jii, Trepl TWV
e eviavTwv, oO? ev d\\orpiw KT^^aii Bidyovres, 2
wcnrep ol Trapa TO?? Tlepaais ev rot? <f>povploi<s
rrjpovfjbevoL, /jLifSevos rjfuv TrpoanovTOS evov /jLrjBe
TWV Trdkcu yvcopi/Jicov eTTLTpeTro^evov TLVOS ft>9
(froirav, Sie^wfJbev d r 7roKeK'\,eio-/jLevoi TTCLVTOS
crjrovBalov, Trd&rjs Se e\evBepa,s
, ev row? \afJbTrpals oiKereiais Tpefyo/Jievoi
KOL rot? 'fjuwv CIVTWV $ov\oi$ worTvep eraipois D
irpoayei yap ouSet? ou8e eVe-
TWV rjXiKiwrwv.
eyob pev yu-oyt? dfaiOrjv Sia TOU?
o Se aSeX<^)09 o 6yu,o9 et9 rrjv av\rjv
vxws, elirep rt9 aXXo9 rcov TTCOTTOTC.
teal yap ei TL Trepl TOV rpoTrov aypiov Kal
rpa^ij rov eiceivov /care(f)dvr), TOVTO CK Trjs
opeiov T/?o^>^9 o-vvrjv^rjdr). Si/caios ovv
Kal ravrrjv G^CLV rrjv alriav o
9eoL 8i
l e^dvrr), TO> Be ovBels eveBcotcev. " evdvs yap
rwv dypwv e? ra ftacri\ia
1 airb TT?S ev TpaXXevi Qvyrjs Hertlein suggests, airb rpa
V, OTTO rpa Qvyris Petaviu's.
2 Stdyovres Hertlein suggests, Siayay6vres MSS,
250
LETTER TO THE ATHENIANS
ciplined and mutinous army. This was the strain
they kept up to soothe us when we had been
imprisoned in a certain farm l in Cappadocia ; and
they allowed no one to come near us after they had
summoned him from exile in Tralles and had dragged
me from the schools,, though I was still a mere boy.
How shall I describe the six years we spent there ?
For we lived as though on the estate of a stranger,
and were watched as though we were in some
Persian garrison, since no stranger came to see
us and not one of our old friends was allowed to
visit us ; so that we lived shut off from every liberal
study and from all free intercourse, in a glittering
servitude, and sharing the exercises of our own slaves
as though they were comrades. For no companion
of our own age ever came near us or was allowed to
do so.
From that place barely and by the help of
the gods I was set free, and for a happier fate ; but
my brother was imprisoned at court and his fate was
ill-starred above all men who have ever yet lived.
And indeed whatever cruelty or harshness was re-
vealed in his disposition was increased by his having
been brought up among those mountains. It is
therefore I think only just that the Emperor, should
bear the blame for this also, he who against our will
allotted to us that sort of bringing-up. As for me,
the gods by means of philosophy caused me to
remain untouched by it and unharmed ; but on my
brother no one bestowed this boon. For when he
had come straight from the country to the court,
the moment that Constantius had invested him with
1 The castle of Macellum.
251
LETTER TO THE ATHENIANS
r) TrpwTov avTw TrepieOrj/cev d\ovpye<? Ifia
avTirca <j)0oi>eiv dp^dfjievos ov TrpoTepov eTraixraro
Trplv Ka6e\elv avTov, ovSe rw TrepteXeiv rb
TTop^vpovv ifjidriov dpKeaOds. tcairot, TOV %fjv
yovv agios, el /j,r) fta(Ti\eveiv e^auvero e
d)OC )(prjv ai)TOV KOI rovrov (Trepecr
pw, \6yov 76 TTtti'Tft)? VTTO(T%6vTa irporepov, B
wcnrep rovs Ka/covpyovs. ov yap S?) rou? fjiev
\rjara^ o vofJLO^ drrayopevei, TO) Stjfravrt Krelveiv,
rou? dfyaipeOevras 8e Ti/nds, a? d^ov, KCU yevo-
fjievovs e^ dpftovrcov t^icora? d/cpiTOV? (frycrl Selv
dvaipeicrOai. ri ydp, et rwv dfjLaprri^drwv el^v
a7ro(f)rjvat, roO? alriovs; eSe&oi/ro ydp avrw C
TIVWV 7TLaTO\ai, 'HpdfcXeis, oVa? e%of<7<xt /car'
avrov Karrjyopias, e<^)' al? e/cetyo? dyavafcrijcras
dfcparea-Tepov fjiev KOI ij/ctara ftavi'h-iKws tyij/ce
), TOV fjievrot, ^8e %r)V ajftov ovSev eTreirpd-
ydp; ov% ovros eariv dvdpu>7roi<$
OS f/ EXA?7crz> a^a KOI /3ap/3dpoi<> 6
TOV? d&i/clas vTrdpftovTas; aXX'
jjuev rj/jLvvaro TTLKporepov. ov fjLTjv ea)
rov elicbTos' TOV ydp e^Opov VTC 0/07779 et/co?
TL fcal Tcoieiv, eiprjTai /cal 7rp6cr0ev. a\X' els D
%dpiv evbs dvSpoyvvov, TOV KaTa/coi/LLLo~TOV, real
TTpoaeTi TOV TWV /jbayeipwv eTriTpoTrov TOV dvetyiov,
TOV tcaio-apa, TOV TT}? aSeX</>^9 dvSpa yevopevov,
252
LETTER TO THE ATHENIANS
the purple robe he at once began to be jealous of
him, nor did he cease from that feeling until, not
content with stripping him of the purple, he had
destroyed him. Yet surely he deserved to live, even
if he seemed unfit to govern. But someone may say
that it was necessary to deprive him of life also. I
admit it, only on condition that he had first been
allowed to speak in his own defence as criminals are.
For surely it is not the case that the law forbids one
who has imprisoned bandits to put them to death,
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 rulers. For what if my brother had
been able to expose those who were responsible
for his errors ? For there had been handed to him
the letters of certain persons, and, by Heracles,
what accusations against himself they contained !
And in his resentment at these he gave way in
most unkingly fashion to uncontrolled anger, but
he had done nothing to deserve being deprived
of life itself. What ! Is not this a universal law
among all Greeks and barbarians alike, that one
should defend oneself against those who take the
initiative in doing one a wrong ? I admit that he did
perhaps defend himself with too great cruelty ; but
on the whole not more cruelly than might have been
expected. For we have heard it said before l that an
enemy may be expected to harm one in a fit of anger.
But it was to ratify_a eunuch, 2 his chamberlain
who was alscTTiis chief cook, that Constantius gave
over to his most inveterate enemies his own cousin,
1 Cf. Demosthenes, Against Meidias 41.
2 Eusebius ; cf. Ammianus Marcellinus 14. 11 ; 22. 3.
253
LETTER TO THE ATHENIANS
TOV r??9 dSe\(f)iof)<; Trarepa, ov tcai avros TrpoTepov
rjv dyayof^evo? rrjv dSeX^ijv, TT/)O? ov avTW
TocravTa Oewv 6/JLoyvicav vTrrjp^e Sb/caia, Krelvcu
TrapeSco/ce rot? iftQltnow e'yue Be atyfj/ce 7^07^9
a JMJVWV o\o)V \Kvcra<> T^Se Ka/celae KOI
epfypovpov, ware, el fir} Oewv rt? 273
crwOrfvai rrjv /ca\rjv KOI dyadrjv
TO rrfVLKavTa poi irapkayjcv ev/juevrj J&vaeftiav,
ovft av eyco ra? %et/oa? CLVTOV rare
Kalroi /za rot/? ^0^9 ou$ ovap fjLOL Ravels d
eire'JTpd'^ei' /cal yap ovSe crvvrjv avr& ov$e
e<t>oiTO)i> ovSe e{3d8i,%ov Trap 1 CLVTOV, o\iydici,<$ Be
eypa<f>ov /cal vTrep o\iywv. 009 ovv diro^vyo^v B
e/celOev aa/jievos CTropevo/ji^v eTrl T^V T^9 /Ayrpos
eaTiav Trarpwov yap ovSev V7rr)p%e fioi ovSe
IK TOCTOVTWV, ocrwv el/cbs r\v Trarepa
TOV G^JLOV, OVK e\a%ia'Tr)v jBw\ov, ov/c dv-
SpajroSov, OVK ol/Ciav 6 yap rot, /ca\o9 KwvaTdv-
Ti09 K\rjpov6/jir]a-V avr e/jiov rrjv irarpwav ova-Lav
aTraaav, e/j,oi re, OTrep etyrjv, ovBe ypv
d\\a KOI ry d$\<pti) TW/AW TWV
6\iya, Trdvrcov avrbv a0eXoyue^o9 TWV
"Ocra fjiev ovv eirpage irpos pe Trplv ovo^aro^ C
/jiev ^eraBovvai JJLOL TOV ae/JLVOTdrov, epyw Se
et9 TriKpOTaTrjv /cal ^aXeTrayTaTijv e/jL/3a\eiv Sov-
\elav, el /cal /JLT) Trdvra, TO, TrXetcrra yovv o
254
LETTER TO THE ATHENIANS
the Caesar, his sister's husband, the father of his
niece, the man whose own sister he had himself
married in earlier days, 1 and to whom he owed so
many obligations connected with the gods of the
family. As for me he reluctantly let me go, after
dragging me hither and thither for seven whole
months and keeping me under guard ; so that
had not some one of the gods desired tnat I should
escape, and niadejbhe beautiful andjrirtuous Eusebia
kindly disposed to me, I could not then have es-
caped from his hands myself. And yet I call the
gods to witness that my brother had pursued his
course of action without my "liavmg a sight of
him even in a dream. For I was not with him, nor
did I visit him or travel to his neighbourhood ; and I
used to write to him very seldom and on unim-
portant matters. Thinking therefore that I had
escaped from that place, I set out for the house that
had been my mother's. For of my father's estate
nothing belonged to me, and I had acquired out
of the great wealth that had naturally belonged to
my father not the smallest clod of earth, not a slave,
not a house. For the admirable Constantius had in-
herited in my place the 'whole of my father's
property, and to me, as I was saying, he granted not
the least trifle of it ; moreover, though he gave my
brother a few things that had been his father's, he
robbed him of the whole of his mother's estate.
Now his whole behaviour to me before he granted
me that august title 2 though in fact what he did
was to impose on me the most galling and irksome
slavery you have heard, if not every detail, still the
1 The sister of Gallus was the first wife of Constantius.
2 The title of Caesar.
255
LETTER TO THE ATHENIANS
d/crj/coaTe l TropevofJievov Srj 2 \0iirov eirl Trjv eaTiav,
dve(f)di>rj Trepl TO ^ipfiiov, 09 rofc e/cet TTpdy-
eppatyev o>9 vecorepa Siavoov/jLevow tcrre D
8tJ7rov@V d/cofj rov 'Acfrpifcavov KOI rbv Maplvov
7T6p TOV9 vpCOTTOVS. X ft>9 TOVTO
avrw KaTefjLtjpvOrj TO TT/oay/za, KOI Aui/ayLtto9 e'fat-
OCFOV OVTTW TOV ^i\ovavov CLVTw 7ToA,e/uot> az/a-
(fraveladai, Setcra9 iravraTracri /cal *f>oj3r)0el? avTiica
eV e'yLte Tre/ATret, ^at /JUKpov els rrjv f E\\dSa ice\ev-
aas V7ro%ajpr)a-ai irakiv eiceWev e/cdXei Trap 1 eavrov, 274
OVTTCO Trporepov reOea^evo^ TT\r]V aira% fiev ev
a, aira^ 8e ev 'IraXta, d<ywvicrafjievri<$
&>9 av VTrep r/}9 crtorrjpias rfjs efiav-
rov Oappijo-ai/Ai,. KCLITOI Trjv avrrjv avrw iro\iv
ef WKi^ara fMrjvwv, /cal fjuevroi ical vTrea^ero /JLG
OedaeaOai Trd\iv. aXX' o Oeols e^Opos dv&po-
jvvos, 6 7TCTT09 avrov KaTaKoi/jLia-Tijs, e\a0e JJLOV
KOI CLKWV Vp<y6Tr)$ yevopevos' ov yap slavey
yw-6 7ro\\aKi<f avrw, rv^oi' fjiev ovSe B
Ti, Tr\r]v d\Xd TO ice$a\aiov eicelvos rjv
yap 609 av fjiij TLVOS avvr]9eias eyyevo/jievrjs
7T/3O9 d\\r)\ou$ eVetra dya7rr)06irjv /cal TTter-
T09 dva<f)av6i<> eTriTpaTreirjv TL.
Sij /ae rore TrpwTov aTro TTJS
avTL/ca Bid T&V Trepl Trjv Oepajrelav
1 a.Kr]K6are Cobet, r//coi'<raT6 Hertlein, MSS.
2 5^ Hertlein suggests, Se MSS.
LETTER TO THE ATHENIANS
greater part. As I was saying, I was on my way to
my home and was barely getting away safely, beyond
my hopes, when a certain sycophant l turned up near
Sirmium 2 and fabricated the rumour against certain
persons there that they were planning a revolt. You
certainly know by hearsay Africanus 3 and Marinus :
nor can you fail to have heard of Felix and what was
the fate of those men. And when Constantius was
informed of the matter, and Dynamius another
sycophant suddenly reported from Gaul that
Silyanus 4 was on the point of declaring himself his
open enemy, in the utmost alarm and terror he forth-
with sent to me, and first he bade me retire for
a short time to Greece, then summoned me from
there to the court 5 again. He had never seen me
before except once in Cappadocia and once in Italy,
an interview which Eusebia had secured by her
exertions so that I might feel confidence about
my personal safety. And yet I lived for six months
in the same city 6 as he did, and he had promised that
he would see me again. But that execrable eunuch, 7
his trusty chamberlain, unconsciously and involun-
tarily proved himself my benefactor. For he did not
allow me to meet the Emperor often, nor perhaps
did the latter desire it ; still the eunuch was
the chief reason. For what he dreaded was that if
we had any intercourse with one another I might be
taken into favour, and when my loyalty became
evident I might be given some place of trust.
Now from the first moment of my arrival from
Greece, Eusebia of blessed memory kept showing me
1 Gaudenllus. 2 A town in Illyricuiru "
3 For the account of this alleged conspiracy cf. Ammianns
Marcellinus 15. 3. 4 Cf. Oration 1. 48 c ; 2. 98 c, D.
6 At Milan. 6 Milan. 7 Eusebius.
257
VOL. II. 8
LETTER TO THE ATHENIANS
evvov^wv 7] /jLafcaplris ^vaeftia KOI \iav e'(/uXo-
(frpovelro. fjiLKpbv Be vo~repov erre\dovrof rovrov
Kal yap roi Kal ra rrepl ^i\ovavov errerrpaKro' C
\OITTOV 6(T0809 T6 49 TTJV ttV\r)V Sl&OTCU, KCU TO
Xeyofievov 77 erra\LKr) Trepi(3d\\eTai 7TL0avdyKr).
dpvov/jLevov yap fiov Trfv crvvov&iav (nepeax; ev
Tot? /3aai\eiois, ol {lev wairep ev icovpelw Gvve\-
Obvres (iTTOKeipovo-L rov TTMywva, x\aviBa Be
ajjifyievvvovcri KOI a%r)/jiaTL%ovcn,v, co? Tore VTreXa/t-
fSavov, irdvv ye\oiov a"TpaTi(*>Trjv ovSev yap fioi D
rov Kd\\wjri(7 fjiov TMV KaOapfJiCLTfov rjpfjio^ev
eftdoi^ov Be ov% wairep efceivoi 7repi/3\e7ra)v
aofiwv l dX)C elf yrjv /3\e7ra)V, wffirep eWi
VTTO TOV Ope-fy-avTos (JL6 TraiBayayyov. Tore JJLCV ovv
aurot? Trapea-vov yeXcora, fJiiKpov Be vcrrepov VTTO-
tyiav, elra dveXa/ju^ev 6 Toaovros (f)06vo<>.
'AXX' evravOa xpr) firj 7rapa\ei r JTeiv exelva,
eya) (rvv%a)pri(ra, TTCO? eBe^ojLLrjv 2 6/jLO)p6(f)
efccivois yeve&dai, 01)9 ^TTicrTa//,?;^ iravrl pen
\v{j,r)vafjLevovs ru> yevei, vTrcoTrrevov Be OVK elf 275
fia/cpav 7ri/3ov\evaovTas Kal efwL Trrjyas pep
ovv 07ro(ja9 d<j>r)Ka BaKpvtov Kal 6prjvov<$ otoiKi,
dvaTeivwv elf rrjv dKpo7ro\iv rrjv Trap 1 vjuv raf
ore eKaXovarjv, Kal rrjv 'Adrjvav iKerevcov
rov iKerrfv Kal pr) eKBiBovai, 7ro\\ol
rwv Trap* v/jilv eopaKoref e.iai IJUOL /j,aprvpef, avrrj
Be 77 #609 TT/OO rwv aXkwv, on Kal Odvarov
reap avrrjf 'AOrjvrja-i rrpo rf)f rore B
1 irfpifi\firwv. . . ffoftuv Hertlein suggests, ire
<TO&OVVTS MSS.
8 tfcxtw Naber, Se fi\6piiv Hertlein, MSS.
3 6/j.wp6<t>ios Cobet, 6fj.op6(f)ios Hertlein, MSS.
258
LETTER TO THE ATHENIANS
the utmost kindness through the eunuchs of her
household. And a little later when the Emperor
returned for the affair of Silvanus had been con-
cluded at last I was given access to the court, and,
in the words of the proverb,, Thessalian persuasion l
was applied to me. For when I firmly declined
all intercourse with the palace, some of them, as
though they had come together in a barber's shop, cut
off my beard and dressed me in a military cloak and
transformed me into a highly ridiculous soldier, as
they thought at the time. For none of the decora-
tions of those villains suited me. And I walked not
like them, staring about me and strutting along, but
gazing on the ground as I had been trained to do
by the preceptor 2 who brought me up. At the
time, then, I inspired their ridicule, but a little later
their suspicion, and then their jealousy was inflamed
to the~TTEmost.
But this I must not omit to tell here, how I
submitted and how I consented to dwell under the
same roof with those whom I knew to have ruined
my whole family, and who, I suspected, would before
long plot against myself also. But what floods of
tears I shed and what laments I uttered when I was
summoned, stretching out my hands to your Acro-
polis and imploring Athene to save her suppliant
and not to abandon me, many of you who were
eyewitnesses can attest, and the goddess herself,
above all others, is my witness that I even begged
for death at her hands there in Athens rather than
1 Of. Oration 1. 32 A. The origin of the proverb is obscure ;
cf. Cicero, Letter to Atticus 9. 13. 2 Mardonius.
259
S 2
LETTER TO THE ATHENIANS
6Bov. ft>9 fjiV OVV OV 7rpOV&(0KV tj 0O<$ TOV
Ifcerrjv ovBe e^eBwKev, 6/07049 eBetgev l rjyrjcraro
yap drravra^ov fjioi KOI rrapeartjcrev drravra^bOev
Toi>9 fyvkaicas, e 'HXiou Kal SeXf/Vr;? ayye\ov<;
\a/3ov&a.
^vveftri $e TL KCU TOIOVTOV. e\6a>v e? TO MeSto-
\avov to/cow ev TLVL TTpoacTTeiw. evravfla eire/jiTrev
Evcre/3ta TroXXa/c^? TT/OO? /JLC (f)(,\o<f)povovfjLevr) teal
<ypd<peiv K\vovcra teal dappelv, vTrep orov av
Sewfjiat. ypd^jras <yw TT/OO? avrrjv 7rt,<TTO\tfv, C
fjiaXkov 8e i/cT7)piav opicovs e^ovaav roiovrov^-
Ovrco Traiffl ^prjaaio fcXripovb/JLOis' ouro) ra teal
ra 6eb<$ croi &OLIJ, Treyu-vre yae OL/caSe rrjv Ta^t-
GTY\V, KLvo VTTi,&6/Ar)v co? ov/c atr^aXe? e/9
ra /3acrtXem 7T/oo9 avrotcpaTOpos yvvaiK
/jbara eiaTre/jiTreiv. Itcerevcra Brj rou9 #eou9
B^\a)(raL pot, el xprj 7re/A7Tiv irapa rrjv
TO ypa/jLjAareiov' ol Be e7rr)7rei\rjcrav, el
ddvarov aia^LdTOv. a>9 Be d\rj0f) ravra ypd<f)a), D
TOU9 Oeovs airavra^ [jidpTVpa^. ra fjiev 8r;
Bia rovro e7reo"%ov etcrTre/z^ai. e e/ce/-
Be jJiOi r>}9 vvicros Xo-yfay/09 elafaOev, ov /cal
l'<7&>9 a^iov d/covcrai. NOi^, efptjv, eyco rot9
dvrirdrrecrdai Biavoovuai, Kal vrrep efjiavrov
f3ov\evea0ai Kpelrrov vevbfJLLtca rwv rrdvra elBo-
rwv. Kairoi (f>povr]a-is dvOpuirrLvr) rrpos TO rrapov
dcpopwcra fjbbvov djaTT^ra)^ av rv%oi Kal /^oyis rov 276
7T/909 o\iyov avafj,aprr)rov. Biojrep ovBels ov6^ vrrep
rwv els rpiaKocrrov^ eVo9 ftovXeverai ovre vrrep ra)v
ijBr) <ye<yov6ra)V' TO p,ev <ydp rrepirrov, TO Be dBvva-
1 ttfitcv Hertlein suggests, fWSe^e!/ MSS.
2 TpiaKoarltv Hertlein suggests, rpia.Koaioar'bv MSS.
260
LETTER TO THE ATHENIANS
my journey to the Emperor. That the goddess
accordingly did not betray her suppliant or abandon
him she proved by the event. For everywhere she
was my guide, and 011 all sides she set a watch near
me, bringing guardian angels from Helios and Selene.
What happened was somewhat as follows. When
I came to Milan I resided in one of the suburbs.
Thither Euscbia sent me on several occasions mes-
sages of good-will, and urged me to write to her
without hesitation about anything that I desired.
Accordingly I wrote her a letter, or rather a petition
containing vows like these : " May you have children
to succeed you ; may God grant you this and that, if
only you send me home as quickly as possible ! " But
I suspected that it was not safe to send to the palace
letters addressed to the Emperor's wife. Therefore
I besoughtjthe gods to inform me at night whether
I ought To~sen3~Ehe letter to the Empress. And
they warned me that if I sent it I should meet
the most ignominious death. I call all the gods to
witness that what I write here is true. For this
reason, therefore, I forbore to send the letter. But
from that night there kept occurring to me an
argument which it is perhaps worth your while also
to hear. " Now," I said to myself, " I am plan-
ning to oppose the gods, and I have imagined that I
can devise wiser schemes for myself than those who
know all things. And yet human wisdom, which
looks only to the present moment, may be thankful
if, with all its efforts, it succeed in avoiding mistakes
even for a short space. That is why no man takes
thought for things that are to happen thirty years
hence, or for things that are already past, for the one
261
LETTER TO THE ATHENIANS
el<nv -rjBrj /cal a-rrepfJLara. fypovrjcns Be 77 rrapd
TO9 deois eTrl TO /JL^KKTTOV, /jid\\ov Be eTrl TTCLV
/3\67rov(Ta /jirjvvei re op0ws /cal Trpdrrec TO Xa5o^-
alrioi yap elcnv avrol /caOaTrep rwv ovrwv, OVTW
Be /cal rwv eao/jLevwv. OVKOVV el/cos avrovs vtrep B
TWV TrapovTWv eTTLcrraaOai. reco? JJLCV ovv eSofcei,
fjioi Kara TOVTO avverwrepa TT}? e^TrpoaOev 77
Sevrepa yvob/j,?]. OTKOTTWV Be et9 TO Bi/caiov evdews
etyrjv EtTa <rv /JLCV dyava/cTeis, ei n TWV <rwv KTrj-
aTTOCTTepoir) ere Tr}9 eavrov ^pr^aew^ rj KOI
KaKovfJievov, fcav ITTTTOS TI/^ icav C
K.CLV ftoiBiov, civO pw7ros Be elvai /3ov\6-
ovSe rwv dye\aiwv ovSe rwv Gvpfyerwbwv,
d\\a rwv eTrieitcwv KOA, fJLerpiwv diro are pels creav-
rov TOU? ^eou? /cal ovrc eirirpeTreis e'^>' o, ri av
edeKwai %pr)cra(T0ai o~ot ; opa /J,TJ TT^O? rw \iav
d(f)p6v(i)<> Kal rwv SiKaiwv rwv TT^O? TOU? 0eovs
oKiywpws Trpdrrys. rj 8e dvSpeia TTOV /cal T/?; ye\ot-
ov. eVot/io? yovv el /cal OwTrevaai /cal /coXa/cevaaL
Beet rov davdrov, e^ov drravra fcaraf3a\LV /cal ToZ? D
Oeols emrpe^rai. Trpdrreiv a>9 /3ov\ovrai, $ie\6/j,evov
TT/OO? auTOu? rrjv eViyU-eXetav rrjv eavrov, /caOdirep
/cal 6 ^WKpdrris rjglov, /cal rd /j,ev eVt aol TTpdr-
retv a>9 av evBe^rjrai,, TO 8e o\ov eV etceivois
TToielo-Oai, /ce/crfja-Qai oe ^Bev fjirjBe dpTrd^av, rd
263
LETTER TO THE ATHENIANS
is superfluous, the other impossible, but only for what
lies near at hand and has already some beginnings
and germs. But the wisdom of the gods sees very
far, or rather, sees the whole, and therefore it directs
aright and brings to pass what is best. For they are
the causes of all that now is, and so likewise of
all that is to be. Wherefore it is reasonable that they
should have knowledge about the present." So far,
then, it seemed to me that on this reasoning my
second determination was wiser than my first. And
viewing the matter in the light of justice, I imme-
diately reflected : " Would you not be provoked if
one of your own beasts were to deprive you of its
services, 1 or were even to run away when you called
it, a horse, or sheep, or calf, as the case might be ?
And will you, who pretended to be a man, and not
even a man of the common herd or from the dregs
of the people, but one belonging to the superior and
reasonable class, deprive the gods of your service, and
not trust yourself to them to dispose of you as they
please ? Beware lest you not only fall into great
folly, but also neglect your proper duties towards the
gods. Where is your courage, and of what sort
is it ? A sorry thing it seems. At any rate, you are
ready to cringe and flatter from fear of jleath, and
yet it is in your power to lay all that aside and
leave it to the gods to work their will, dividing
with them the care of yourself, as Socrates, for
instance, chose to do : and you might, while
doing such things as best you can, commit the
whole to their charge ; seek to possess nothing,
seize nothing, but accept simply what is vouchsafed
1 An echo of Plato, Phaedo 62 o ; cf. Fragment of a Letter
297 A.
263
LETTER TO THE ATHENIANS
BiBo/jieva Be Trap* ai)Twv afyeKws l Be^ecrdat. rav-
TTJV eyw vofjilaas OVK turtya'X.f] JJLOVOV, a\\a rrpe- 277
Trovaav dvBpl fieTplw yvwfjLr/v, eTrel /cal ra TWV
6ewv eerf/jLaive TavTy TO yap 7ri/3ov\a<; ev\a-
^ovfjievov T? /jie\\ovcras et? alcr%pbv KOI TT povirrov
e/jL/3a\iv eavrov KivSvvov Beivus tyaivero /AOL
wbes' el%ai KOI vTrijKovcra. KOI TO f^ev
pot, ra^ew? KOI TO xXavibiov 7Tpie/3\ij0r)
TOV /caicrapos" rj Be eVl TOVTM Sov\ia Kal TO
eicacrTrjv ri/jiepav vrrep aur?}? TT}-?
/JLevov 6eo? f HpaXet9 oaov Kal olov K\eWpa B
Ovpwv, Ovpwpoi, TWV oltceTwv al %et/)e? epevvw-
uri rt? /JLOL rrapa TWV <^i\wv
Oepaireia %evr)' ^to/Vt?
/j,avTov TTTapa$, rraiSdpia jj,ev
Svo Be fjLei&vas, et? TIJV av\r/v olfceioTepov fj,e
OepaTrevaovTas elo-ayayeiv, wv et? JJLOI, JJLOVOS Kal
TO, 7T/909 Oeovs avveiBws /cal &)? eVeSe^ero \dOpa
a-v/jLTrpaTTW erreTTia-TevTo Be TWV ftip\iwv /JLOV C
TT)V <f>V\dK1jV, WV yUOl/09 TWV C/Jiol 7TO\\WV GTaipWV
Kal $>C\wv maTwv, et? iaTpos, 09 Kal, OTL <^t\o9 wv
, avvaTreBij/^rja-ev. OVTW Be eBeBieiv eyw
Kal tyocfroBews el^ov 7T/9O9 aura, WCTTG Kal
s elvievai TWV <$>i\wv TTO\\OV<S Trap 1
fJi Kal yLtaX' CLKWV KW\VOV, IBetV fJLV a\)TOV<$
eTridvfjiwv, OKVWV Be eicelvois re Kal efiavTw yeve-
aOai av/jL(j)opwv atrto9. aXXa raOra fJiev e^wOev
e<TTi, TaBe Be ev aurot9 ro?9 Trpdy/jLaai. D
1 a<t>e\s Cobet, aa-</)oA.ws Hertlein, MSS.
264
LETTER TO THE ATHENIANS
to you by them." And this course I thought was not
only safe but becoming to a reasonable man, since the
response of the gods had suggested it. For to rush
headlong into unseemly and foreseen danger while
trying to avoid future plots seemed to me a topsy-turvy
procedure. Accordingly I consented to yield. And
immediately I was invested with the title and robe
of Caesar. 1 The slavery that ensued and the fear
for my very life that hung over me every day,
Heracles, how great it was, and how terrible ! My
doors locked, warders to guard them, the hands of
my servants searched lest one of them should convey
to me the most trifling letter from my friends,
strange servants to wait on me ! Only with difficulty
was I able to bring with me to court four of my own
domestics for my personal service, two of them mere
boys and two older men, of whom only one knew of
my attitude to the gods, and, as far as he was able,
secretly joined me in their worship. I had entrusted
with the care of my books, since he was the only one
with me of many loyal comrades and friends, a
certain physician 2 who had been allowed to leave
home with me because it was not known that he was
jny friend. And this state of things caused me such
alarm and I was so apprehensive about it, that
though many of my friends really wished to visit
me, I very reluctantly refused them admittance; for
though I was most anxious to see them, I shrank
from bringing disaster upon them and myself at the
same time. But this is somewhat foreign to my
narrative. The following relates to the actual course
of events.
1 Cf. Ammianus Marcellinus 15.
2 Oreibasius ; cf. Letter 17.
265
LETTER TO THE ATHENIANS
Tpiaicoa-iovs e^rf/covTa /JLOL Bovs
TO TWV K\TWV eOvos dvaTTpa/j,fjLevov
fjLeaovvTos 77877 TOV %eifj,wvos, OVK dp^ovTa ^d\\ov
TWV e/ceiae dTpaTOTreBwv 77 To?9 e/ceicre a-TpaTrjyois
VTra/covovTa. 1 eyeyparrTO yap avTols /cal eveTe-
Ta\To BiappijBrjv ov rovs 7ro\e/jLiovs /jid\\ov 77 e/^e
7rapa<f)V\dTTeiVy o>9 dv /mr) vewTepov TL Trpd^aijAi,.
TOVTWV Be ov e(j)rjv Tporrov yevo/j,evwv, rrepl Tas
TOLS Qepivds eTTiTpeTrei, JJLOL fiaBi^eiv els TCL 278
TO a^/jia fcal TTJV el/cova Trepioia'ovTt,
Trjv eavTOV' /cal yap TOL /cal TOVTO eiprjTO /cal
eyeypaTTTO, cm TOIS T*d\\oi,s ov ftaaiXea BiBw&iv,
aX\.a TOV Trjv eavTOV rrpbs e/ceivovs el/cova /co-
fJLlOVVTa.
Ov /ca/cws Be, ws dtcrj/coaTe, TOV rrpwTOv crTpa-
TfjyrjdevTOs eviavTOV /cal rrpa^OevTOS arrov-
Baiov, Trpbs TO, ^ei/jidBia irakiv eTrave\6wv els TOV B
ecrTrjv /civBvvov. oi>Te yap d6poL^eiv
yu-ot (TTpaTOTreBov eTepos yap rjv 6 TOVTOV
avTos T vv o\iyois dTro/ce/cXeicr/jLevos,
Trapd TWV TrXrjcriov Tco\ewv aiTijffels eTTi/cov-
piav, wv el%ov TO Tr\elcrTOv e/ceivois Bovs,
dTre\ei<f)0r)v JJLOVOS- e/ceiva /jiev ovv OVTWS
0)9 Be /cal 6 TWV crTpaTOTreBwv dp-^wv ev
^ia yev6/j.evos avTw TrapypeOrj KOI drr^\\dyij
ip\rjs, ov (T(j)6Bpa erriTijBeios Bo^as, eywye C
ij/ciaTa arrovBaios /cal Beivbs crTpaTrjyos,
rrpaov e/^avTOv 7rapao"%wv /cal /^eTpiov. ov
1 viraKovovra Hertlein suggests, viraKovffovTa MSS.
2 avrbs MSS., Cobet, [avrbs] Hertlein.
LETTER TO THE ATHENIANS
Constant! us gave me three hundred and sixty
soldiers, and in the middle of the winter l despatched
"me into Gaul, which was then in a state of great
disorder ; and I was _sent not as commander of the
garrisons there but rather as a subordinate of the
generals there stationed. For letters had been sent
them and (?xpress~orders given that they were_to
watch me as vigilantly as they did the enemy, for
fear I ^ Ymld attempt to cause a revolt. And
when all ihis had happened in the manner I have
described, about the summer solstice he., al]ojKd
me to join the army and to carry about with me
his dress and image. 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
image.
Now when, as you have heard, the first campaign
was ended that year and great advantage gained,
I returned to winter quarters/ 2 and there I was
exposed to the utmost danger. For I was not even
allowed to assemble the troops ; this power was
entrusted to another, while I was quartered apart
with only a few soldiers, and then, since the neighbour-
ing towns begged for my assistance, I assigned to
them the greater part of the force that I had, and
so I myself was left isolated. This then was the
condition of affairs at that time. And when the
commander-in-chief 8 of the forces fell under the
suspicions of Constantius and was deprived by him
of his command and superseded, I in my turn was
thought to be by no means capable or talented
as a general, merely because I had shown myself
mild and moderate. For I thought I ought not
*355A.D. 2 At Vienna. 3 Marcellus.
367
LETTER TO THE ATHENIANS
jap M/j,rjv $iv ^vyo/jba^elv ovSe
el fJUTj TTOV Tl TMV \iaV 7TlKlV$VVCi)V (Opa>V T) &OV
TrapopwfJievov rj KOI rrjv dp^rjv JJLTJ &eov
yiyvofjievov. avraf Se teal SevTepov ov
i TIVWV Xprja-a/Aevwv, epavrov mtjO^v D
rfj (7i(i)7rp, real TOV \OITTOV rrjv
Kol rrjv eltcova' TOVTWV yap
TO TrjviKavra Sievoovjurfv ajroTre^dvOat,
'E^ &v o Ka^cTTttzmo? vo/
eTTibwaeiv, ov/c et? TO<TOVTOV Be /-lera/SoX,?)?
ra TWV KeXrw^ TrpdyfMtTa, S/Swcrt JJLOL
arpaTOTreSwv rrjv rjye^Jiovlav rjpos dp^y. KOI
(rrparevo) p.ev d/c/JidovTo<s TOV CTLTOV, TTO\\WV
Trdvv Tepfjiavwv Trepl ra? TreTropfJrjfAevas eV KeX- 279
TroXet? ttSew? KO,TOI.KOVVTU>V. TO /jiev ovv
TWV TroXewv TrevTe TTOV fcal TevcrapaKovTa
i^rj TCL SiypTrao-fjieva Bi^a TCOV jrvpycov KOI
TWV eKaaaovwv (frpovpicov. 7/9 ' eve/jiOVTo 7779 eVt
TaSe TOV 'Ptjvov Trdarjs ol fSdpftapoi TO fiiyeOos
OTTOO-OV a7ro TWV TTrjywv avTwv dp-^ofjLevo^ d-^pi TOV
'l/ceavov Trept'XafMftdvei' TpiaKoaia 8e aTrely^ov
7779 r}oi/09 TOV 'Prfvov dTa^ia ol 777)09 r;yu-a9 oltcovv-
T69 (T%aTOl, Tpl7T\d(TlOV 8e r}V Tl TOVTOV 7T\ar09
TO /caTa\i(j)0v eprjfjiov VTTO Tr)<$ \eri\acria<$, evOa B
ovSe vejjieiv egfjv rot9 Ke\rot9 TO, ftoo-KifaaTa, /cal
7roXet9 Tive? epr)fjLOL TWV evoiKovvTwv, at9 OVTTW
TrapwKOW ol ftdpfiapoi. ev TOVTOIS ovorav /cara-
\af3wv eyo) TTJV YaKaTiav TTO\I,V re
1 ohiyov Hertlein suggests, 6\iycp MSS.
268
LETTER TO THE ATHENIANS
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
overlooked,, or that something was being attempted
that ought never to have been attempted at all.
But after certain persons had treated me with
disrespect on one or two occasions, I decided that for
the future 1 ought to show my own self-respect by
keeping silence, and henceforth I contented myself
with parading the imperial robe and the image. For
I thought that to these at any rate I had been given
a right.
After that, Constantius, thinking that there would
be some improvement, but not that so great a
transformation would take place in the affairs of
Gaul, handed over to me in the beginning of spring l
the command of all the forces. And when the
grain was ripe I took the field ; for a great number
of Germans had settled themselves with inpunity
near the towns they had sacked in Gaul. Now the
number of the towns whose walls had been dismantled
was about forty-five, without counting citadels and
smaller forts. And the barbarians then controlled
on our side of the Rhine the whole country that
extends from its sources to the Ocean. Moreover
those who were settled nearest to us were as much
as three hundred stades from the banks of the Rhine,
and a district three times as wide as that had been
left a desert by their raids ; so that the Gauls could
not even pasture their cattle there. Then too there
were certain cities deserted by their inhabitants,
near which the barbarians were not yet encamped.
This then was the condition of Gaul when I took
1 357 A.D.
269
LETTER TO THE ATHENIANS
*A.ypi7T7rivav eVl rw 'Ptjvw, Trpo /JLIJVWV ea\a)Kvldv
TTOV Be/ca, teal ret^o? 'Apyevropa 7r\rj(riov
VTTajpeiais avrov rov Bocreyou, KOI e/
OVK a/eXew?. tcrct)? KOL et? tyu-a? a(f)i,K6TO rj C
TOiavrrj yu-X^ eV^a TWi/ ^ewz^ SOZ/TCOJ; yuot roi^
ftacrikea TWV 7roXe/uW al^aXwrov, OVK (f)06vrjaa
rov KaTop@(o/jLaTos Y^MvaTavriw. Kai-roi el /j,rf
eiv ef)v, aTroff^drreiv rov 7ro\/jLLov
rjv, KOI jAevroL Sia rrdort]^ avrov aywv T?}?
KeXr/^o? rat? iroXeaiv 67ri&6lKVveiv /cal wairep
evrpv<f)dv rov XvoBopapiov rat? avfjifopais. rov- D
T&)t ovSev (pr)6r]v Selv irpdrreiv, aXXa Trpo? TOI^
ULwvcrrdvriov avrov evQecos a7T7re//.'v^a, rore diro
rwv Kovd&wv KOI ^avpofuircov eTraviovra. awe/By
roivvv, ejjiov /juev dywvLaa/jLevov, e/cetvqv oe oSev-
aavros JJLOVOV Kai (f>i\ict)<i evrv^ovros rot9 Trapoi-
/covai rov v \arpov edveaiv, ov% ^//-a?, aXX' eicelvov
To ^r; fjierd rovro &vrpos eviavros Kal rpiros,
Kai irdvres fMev d7T\rj\avro r>}? Ta\aria<{ ol
ftdpftapoi, TrXetcrrai Be dve\ij(f)dr)o~av rwv TrciKewv,
LS Be djro TT}? 1&perravioo<$ vavs dvrj-
ega/coo-icov vrjwv dvrjya'yov aro\ov, wv -
ra? rerpaKOGias ev ovSe 0X0^9 /jLrjal oeKa vavTrrj-
yr)o~d/uivo<i rrdaa^ i(rrf<ya<yov et? rov 'Prjvov, epyov
ov fjiiKpov Sid TOI)? eTriKei/jievovs Kal irapoiKOvvras
7r\r)criov (3ap(3dpov$. o yovv
a>ero rovro dovvarov, ware dpyvpov
270
LETTER TO THE ATHENIANS
it over. I recovered the city of Agrippina l on the
"Rhine which had been taken about ten months earlier,
and also the neighbouring fort of Argentoratum,' 2
near the foot-hills of the Vosges mountains, arid
there I engaged the enemy not ingloriously. It may
be that the fame of that battle has reached even your
ears. There though the gods gave into my hands
as prisoner of war the king 3 of the enemy, I did not
begrudge Constantius the glory of that success.
And yet though I was not allowed to triumph for it,
I had it in my power to slay my enemy, and moreover
I could have led him through the whole of Gaul and
exhibited him to the cities, and thus have luxuriated as
it were in the misfortunes of Chnodomar. I thought
it my duty to do none of these things, but sent
him at once to Constantius who was returning from
the country of the Quadi and the Sarmatians. So it
came about that, though 1 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 Danube, it was not I but he who
triumphed.
Then followed the second and third years of that
campaign, and by that time all the barbarians had
been driven out of Gaul, most of the towns had been
recovered, arid a whole fleet of many ships had
arrived from Britain. I had collected a fleet of
six hundred ships, four hundred of which I had had
built in less than ten months, and I brought them all
into the Rhine, no slight achievement, on account of
the neighbouring barbarians who kept attacking me.
At least it seemed so impossible to Florentius that
he had promised to pay the barbarians a fee of two
^ Cologne. - Strasburg. 3 Chnodomar.
271
LETTER TO THE ATHENIANS
vTrea^ero jJuaOov diroriaeLV rot? ftap-
i>Trep rrjs TrapoBov, /cal 6 ^wvaravrio^
vTrep TOVTOV jjiaOwv eKoivaxraTO jap avru> Trepl
TT)? Bocrew eVeo-refXe TT/OO? JJLC TO avrb Trpdrreiv l B
KeXevcra?, el /JL?) TravTcnracnv alaxpov yu-ot (fraveirj.
7TW9 Se OVK r)v ala^pov, OTTOV KtovaTavriw TOIOV-
TOV etydvr], \iav elwOori OepaTreveiv rou? ftap-
e860rj fxr/p avrois ov$ev aXX* C'TT' avrovs
fjivvovTWV JJLOL KOI TrapeaTrwv
Qewv, V7r&%d/jtr]v (Aev ^olav rov %a\,icov e9vov<s,
8e e^Xacra, TroXXa? /SoO? /cat <yvvaia
TraiSapiwv cruXXayScoi'. ovra) Be Trdvras
/cal Trapecr/cevacra KaraTrrij^aL rrjv e^v
e(j)oSov, ware Trapa^pfj/jba \aftelv o/jirfpovs teal rfj C
criTOTTO/jLTTiq irapaa^elv acr^aX?} KO^L^rfv.
Ma/c/oo^ ecrrt Trdvra dTrapiO/JielaOaL teal rd tcaO*
eicaarov ypa<j)eiv, ocra ev eviavrols eirpa^a rer-
rapcrf rd tce^>d\ata Se rpirov eTrepaicoOrjv tcalaap
eVt rov'Pfjvov' $i(T/jivpiovs aTrrfT^cra irapd rwv ftap-
fidpwv VTrep rbv'Pfjvov oVra? at^/^aXcoroL'?* etc Svolv
dywvoiv Kal yLtta? TroXiopicias %tXtou? e%e\wv ew-
ov TIJV dxprjaTOv r)\iKiav, dvSpas Be rjftwv-
eire^a ru> KayvvravTiM TtVrapa? a/3t^/tou? D
KpaTicrTWV TreJ^wv, T/36i? aXXou? TWV eXarro-
vwv, iTTTreayv rdy^ara Bvo rd eVrt/xorara*
dve\aftov vvv fiev &r) TMV 0ewv e9e\ovrwv
rore 'Be dvei^ifyeiv eXarrou? 6\iyw TWV
tcovTa. fjidp-rvpas tca\w rov Ata teal
7ro\iov%ov<? re KOI ofioyviovs VTrep
et? avrov teal Trtcrrea)?, on rotoDro?
etAe irpos fie ri> aurb irparrfiv Horkel, firf(TTfi\ft> aurb
rparreiv Hertlein, MSS.
272
LETTER TO THE ATHENIANS
thousand pounds weight of silver in return for a
passage. Constantius when he learned this for
Florentius had informed him about the proposed
payment wrote to me to carry out the agreement,
unless I thought it absolutely disgraceful. But how
could it fail to be disgraceful when it seemed so even
to Constantius, who was only too much in the habit
of trying to conciliate the barbarians? However, no
payment was made to them. Instead I marched
against them, and since the gods protected me and
were present to aid, I received the submission of part
of the Salian tribe, and drove out the Chamavi and
took many cattle and women and children. And I
so terrified them all, and made them tremble at my
approach that I immediately received hostages from
them and secured a safe passage for my food
supplies.
It would take too long to enumerate everything
and to write down every detail of the task that
I accomplished within four years. But to sumitall
up : Three times, while I was still Caesar, I crossed
the Rhine ; twenty thousand persons who were held as
captives on the further side of the Rhine I demanded
and received back ; in two battles and one siege
I took captive ten thousand prisoners!, and those not
of unserviceable age but men in the prime of life ; I
sent to Constantius four levies of excellent infantry,
three more of infantry not so good, and two very
distinguished squadrons of cavalry. I have now with
the help of the gods recovered all the towns, and by
that time I had already recovered almost forty. I
call Zeus and all the gods who protect cities and our
race to bear witness as to my behaviour towards
273
VOL. H. T
LETTER TO THE ATHENIANS
yeyova irepl aiiTOV, olov av el\6fjiijv eyob vlov irepl
e/j. jeveadai. reTi/uL^/co, pev ovv avrbv o>9 ovSels 281!
Kcuo-dpwv ovoeva TWV e/jLTTpoadev avTorcparopwv.
ovoev yovv els TTJV rrj^epov vjrep eiceivwv ejKa\el
/AOL, teal ravra TrapprjataaafJievu) TT/JO? avrov, a\\a
alrias 0/07^9 ava7r\drrei. AovTnriKLVOv,
KOI T/36i? a\\ov<> av0pct)7rov<> /carecr^e?' 01)9
el KOL Kreivas r)^v 67ri{3ov\ev(ravTas
T?}9 o/j,ovoia$ eW/ca. TOVTOVS Se ovSev
attels a>9 Tapa~)(w^ei^ (f>vcrei KOI 7roXe/i.o- B
TTOIOVS Karear^ov, i~o\\a irdvv Scnravwv et9 avrovs
etc TMV SrjfJLOcriWv, a^eXojJLevo^ 5' l ovSev TWV VTrap-
opare, ?rco9 &iref;ivai TOVTOIS 6
vofJioOerel. 6 yap ^aXeir aivoov vTrep
TrpocnjKovrwv /jiySev ap 1 OVK oveiBi^ei JJLOL KOI
Kareye\a r^9 fJLaipias, on TOV fovea
a7racrr/9 ct>9 67709
Kal crvyyeveias TOV
TOVTO eOepdireucra; a-KOTrelre Se OTTCOS Kal yei'6- C
av-TOKpdrwp ert OepairevTifcws avrw Trpoar)-
wv eVea-reiXa.
Kal ra Trpb TOVTOV be OTTOIOS TIS yeyova irepl
avrbv evrevOev eiaeaOe. alo-06/j,evos, on TWV
d/JiapravofjLevwv KXrjpovo/juja'a) /JLCV avros rrjp
doogiav Kal TOV /civovvov, e^epyaaOrjaeTai Se
eTepois TO, TrXelcTTa, TrpwTov i^ev ixerevov, el TavTa D
1 8' after a<eA(fyiej>0s Hertlein suggests.
2 74
LETTER TO THE ATHENIANS
Constantius and my loyalty to him, and that I
behaved to him as I would have chosen that my
own son should behave to me. 1 I have paid him
more honour than any Caesar has paid to any
Emperor in the past. Indeed, to this very day
he has no accusation to bring against me on that
score, though I have been entirely frank in my
dealings with him, but he invents absurd pretexts
for his resentment. 'He says, "You have detained
Lupicinus and three other men." And supposing I
had even put them to death after they had openly
plotted against me, he ought for the sake of keep-
ing peace to have renounced his resentment at their
fate. But I did those men not the least injury, and
I detained them because they are by nature quarrel-
some and mischief-makers. And though I am spend-
ing large sums of the public money on them, I have
robbed them of none of their property. Observe
how Constantius really lays down the law that I
ought to proceed to extremities with such men !
For_by his anger on behalf of men who are not
related to him at all, does lie not rebuke and ridi-
cule me for my folly in having served so faithfully
the murderer of my father, my brothers, my cousins ;
I lie executioner as it were of his and my whole
family and kindred ? Consider too with what defer-
ence I have continued to treat him even since I
became Emperor, as is shown in my letters.
And how I behaved to him before that you shall
now learn. Since I was well aware that whenever
mistakes were made I alone should incur the dis-
grace and danger, though most of the work was
carried on by others, I first of all implored him, if
1 Cf. lacerates, To Demonicus 14
275
T 2
LETTER TO THE ATHENIANS
Trprreiv avrw aivoiTO Ka Trvrcos ty-te
yopeveiv Kaicrapa BeBoyfjievov eir), dvBpas dyaOovs
Kal (nrovBaiovs Bovvai poi roi>9 vTrovpyovvras' o
Be Trporepov eBa)K TOI? fjio^d^pordrov^. co? Be 6
fjLev el? o Trovrjporaros teal fidXa acryu-e^o? 1 VTT^KOV-
crev, ovSels Se rj^Lov TWV aXXwv, avSpa SiSwcriv CLKWV
efJLol KOI /jid\a dyaOov ^dKovcmov, 09 Sia Trjv
dperrjv evOews avrw yeyovev VTTOTTTOS. OVK dp-
KecrBels eyw ra> TOLOVTW, /3\e7ro)i> 8e TT^OO? TO
Sidfopov TOV rpOTTOV KOI Karavorfda^ ra> /JLCV ayav
avrov TriarevovTa, TCO Be ovB* oXa>? TTpocre^ovTa, 28
T^? Be^ids CIVTOV Kal rwv yovdrwv d^rdfjievo^'
Tovrcov, etyrjv, ovBeis ecrri JJLOL a"vvr}0ijs ovBe
yeyovev efJbirpoaOev eTricrrd/jLevos Be avrov? e/c
, aov K\vo-avros, eraipovs ep,avrov Kal
VO/JLi^d), TO4? TTClXat yVO)pifJLOl$ 7r' tCT7;9
ov fjirjv Bi/caiov r) TOVTOL^ 7riT6Tpdcf)0ai rd
77 rd rovrwv TUMV crvyKivBvvV(rai. rt ovv
V 09 M(77rep VO/JLOVS, TIVWV P>
Ka oaa Trprreiv
Bi)\ov ydp, on TOV p,ev TrecOo/jievov eTraivea-eis, TOV
Be direidovvTa /coiXdaeiv, ei Kai o, ri ua\iara
r/ Ocra /j,ev ovv eTre^euprjo'ev 6 TlevrdBios avri/ca
rcaivoTO/j,eiv, ovBev %pr) \eyew avreTrparrov Be
eya) 7T/009 Trdvra, Kal yiverai JJLOL Bvo-/*evr)S eKeWev.
etr' dX\.ov \aftwv Kal irapao-Kevdcras Bevrepov Kal
rpirov, TiavXov, ravBevriov, TOL/9 ovo^ao-TOv^ eir
1 &fffj.(vos Hertlein suggests, aa/xeVwy MSS.
- ft\firwv . . . Karav6riaas Horkel,
Hertlein, MSS.
276
LETTER TO THE ATHENIANS
he had made up his mind to that course and was
altogether determined to proclaim me Caesar, to give
me good and able men to assist me He however at
first gave me the vilest wretches. And when one, the
most worthless of them, had very gladly accepted
and no one of the others consented, he gave _me
with a bad grace an officer who was indeed excellent,
Salliist, who on account of his virtue has at once
fallen under his suspicion. And since I was not
satisfied with such an arrangement and saw how his
manner to them varied, for I observed that he trusted
one of them too much and paid no attention at all to
the other, I clasped his right hand and his knees and
said : " I have no acquaintance with any of these
men nor have had in the past. But I know them by
report, and since you bid me I regard them as my
comrades and friends and pay them as much respect
as I would to old acquaintances. Nevertheless it is
not just that my affairs should be entrusted to them
or that their fortunes should be hazarded with mine.
What then is my petition ? Give me some sort of
written rules as to what I must avoid and what you
entrust to me to perform. For it is clear that you
will approve of him who obeys you and punish him
who is disobedient, though indeed I am very sure
that no one will disobey you."
Now I need not mention the innovations that
Pentadius at once tried to introduce. But I kept
opposing him in everything and for that reason he
became my enemy. Then Constantius chose another
and asecoii(3~an3r a third and fashioned them for his
purpose, I mean Paul and Gaudentius, those notor-
ious sycophants ; he hired them to attack me and
277
LETTER TO THE ATHENIANS
eue fjuaOwcrduevos avKofydvras, ^aXovrrnov p-tv
&)? efjiol fyiXov aTToa-rrjvaL TrapacTKevd^ei, AOVKI-
\iavbv Be Bodrjvat BidBo%ov avri/ca. teal /JUKpov
vcrrepov KOI <&\copevrio<; r}V e^Opos e/JLol Bia TO,?
7r\oveia$, cu? rjvavriovjjirjv. ireldovaiv ovroi rov
KwvGTdvTiov d(f)e\O'dai ^te rwv (rrparoTreScov
cnrdvTWV, to-w? re teal VTTO TT)? ^XoruTTta? rwv
KaTopQcojjLdTwv Kvi^ofJievov, KOI <ypd(f>ei ^pd^fiara D
7roXA% /J,ev ciTifjiias et? e'yLte Tr^rfprj, KeXrot? Be
dvaGTCiGiv aTreiXovvra' /JLitcpov jdp Bew dvai TO
CTTpaTlWTiKOV CLTTCLV ttSta^tTft)? TO fJLa^ifJLWTarOV
aTrayayeiv TT}? FaXaTta? e:eXeucre^, 7rt,rd^a^ rovro
TO epyov AovTTTTiKiva) re KOI YLVTWV'KI), e/jiol Be co?
av TTyoo? /j.r)Bev evavr iw6 *eirjv auTOt? eVeo-TeiXe^.
'Ei^TaO^a juevTOL riva TPOTTOV ra TWV Oewv
6L7rot/jL av ep<ya Trpo? u/xa?; Sievoov/jirjv' pdpTVpes 2!^
Se avroi' iracrav d r jroppi"^ra<; TrjV fiacriKiKrjv iro\v-
T\eiav Ka\ TrapacTKevrjv ^Gvya^ziv, Trpdrretv
B ovbev oXft)?. dvepevov Be <l>\a)pevTiov Trapa-
yeve(T0ai, KOI rov AovTrTriKivov i]V yap 6 fiev irepl
rr)V T&lewav, o Be ev Tat? >perrainai<$. ev rovrw
Oopvftos 7roXu9 TJV rrepl rcdvras TOU? IBLwras Kal B
TOV? arpariwras, Kal ypd<f)ei Tt9 dvwvvaov ypaa-
fiarelov 1 et? rrjv darvyeurovd /JLOL rco\iv jrpbs TOU?
ITeTOfXa^Ta? rovroval Kal KeXTov?- ovo^d^erai
Be ovrco ra rdyaara' ev co TroXXa aev eyeypajrro
Kar Kivov, TroXXot Be virep T^? FaXX/a)? TT/OO-
Socrta? oBvp/JLOL' Kal pevrot, Kal rrjv earjv ari-fuav
o TO ypaaaareLOV dvyypd^ra^ aTrcoBvpero. rovro
KOfJuaOev KLV7jo-e Trdvras, 01 ra Kayvaravriov
fjiakicrra e<bpovovv, emOeaOai JJLOI Kara rb Kap' C
t'ioi' Horkel adds, SeAroi/ Nabcr.
LETTER TO THE ATHENIANS
then took measures to remove Sallustj because he
was my friend, and to appoint Lucilianus immediately,
as his successor. And a little later Florentius also
Became my enemy on account of his avarice which I
used to oppose. These~men persuaded Constantius,
who was perhaps already somewhat irritated by
jealousy of my successes, to remove me altogether
from command of the troops. And he wrote letters
full of insults directed against me and threatening
ruin to the Gauls. For he gave orders for the with-
drawal from Gaul of7 I might almost say, the whoTe
of the most efficient troops without exception, arid
assigned this commission to Lupicinus and Gintonius,
while to me he wrote that I must oppose them in
nothing.
And now in what terms shall I describe to you the
work of the gods ? It was my intention, as they will
bear me witness, to divest myself of all imperial
splendour and state and remain in peace, taking no
part whatever in affairs. But I waited for Florentius
and Lupicinus to arrive ; for the former was at
Vienne, the latter in Britain. Meanwhile there was
great excitement among the civilians and the troops,
and someone wrote an anonymous letter to the town
near where I was, 1 addressed to the Petulantes and
the Celts those were the names of the legions -full
of invectives against Constantius and of lamenta-
tions about his betrayal of the Gauls. Moreover the
author of the letter lamented bitterly the disgrace
inflicted on myself. 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 once, before similar letters
1 Julian was at Paris.
279
LETTER TO THE ATHENIANS
Tepcorarov, OTTO)? rjBr) TOVS <TTpaTict)Tas
^raifjii, TTplv Kal et? TOi>9 aXXou? apiO/jLovs
pL(j)iji>ai. Kal jap ovBe aXXo? rt? Trapfjv TMV
evvws e-^etv e/jioi, NeftpiBios Be, Iley-
Ae/cezmo9, 6 Trap' avrov Treaty 6 'et? eV
avrb TOVTO T&.wvcnavTiov. \eyovTo$ Be /u-ou
Trepi/Jbeveiv en AovTTTriKivov KOI tyXaypevriov
Yjicovaev, a\X' \eyov Trdvres rovvavriov ori Sel
iroielv, el pr) /3ov\o/u,ai, rat? TrpoXaftovaais VTTO-
1/rtai? WO-7T6/3 aTToBeiglV Kal T6K/iltfpWV TOVTO 1)
TrpocrOelvai. eZra TrpocreQeaav a>9 NOi^ yite^ eKTrefjL-
fyOevTwv avTWV aov eaTi TO epyov, a^nKo/jievwv Be
TOVTWV ov crol TOVTO, aA,V eKelvois \oyielTat
KwvaTavTios, av Be ev atria yevrfa-y. ypdtyai Brf l
yite errei&av avTU), /jia\\ov Be eftidaavTo- rreiOeTai
/mev yap exelvos, <j>Trep e%e<TTi KOI JJL^ 7ret,(70ij-
vai, (Sid^eaOai Be ot? av e^rj, TOV TreiOeuv ovBev
OVKOVV ovBe ol (3iaa6evTe<s rwv
elaiv, d\\a TWV avayKaa-OevTUtv.
evravOa, rrolav 6Bov avTovs "XP^J 284
ftaBt,%i,i>, BtTTrjs 01/0-779. eyo) fj,ev rj^Lovv erepav
Tparrrjvat,, ol Be avOis dvajKa^ovatv e/ceivrjv levai,
fir) TOVTO avTO yevopevov waTrep d^opfjbrjv Tiva
ews rot? VT par HOT aw Trapda-^r) Kal Tapanis
aiTiov yevrjTat, elra a-Taaid^etv aTraj; dpgd-
Tcavra dOpows Tapd^Mcnv. eBoKei TO
ov TravTarracnv d\o i yov eivai TWV dvOpWTrwv.
'HX^e rd rdy/jiaTa, vmjvT'rjcra Kara TO
(jfievov avTois, e^eaOai TT)<$ 6Bov TT povT pe^ra" [liav
1 5^ Hertlein would add.
280
LETTER TO THE ATHENIANS
could be scattered broadcast among the rest of the
legions. And indeed there was no one there belong-
ing to the party supposed to be friendly to me, but
only \ebridius, Pentadius, and Decentius, the latter!
of whom had been despatched for this very purpose!
by Constantius. And when I replied that we ought 1
to wait still longer for Lupicinus and Florentius, no
one listened to me, but they all declared that we
ought to do the very opposite, unless I wished to add
this further proof and evidence for the suspicions
that were already entertained about me. And they
added this argument : " If you send away the troops
now it will be regarded as your measure, but when
the others come Constantius will give them not you
the credit and you will be held to blame." ^And so
they persuaded or rather compelled me to write
to mm For he alone may be said to be persuaded
who has the power to refuse, but those who can use
force have no need to persuade as well ; then again
where force is used there is no persuasion, but & man
is the victim of necessity. Thereupon we discussed
by which road, since there were two, the troops
had better march. I preferred that they should take
one of these, but they immediately compelled them
to take the other, for fear that the other route if
chosen should give rise to mutiny among the troops
and cause some disturbance, and that then, when
they had once begun to mutiny, they might throw
all into confusion. Indeed such apprehension on
their part seemed not altogether without grounds.
The legions arrived, and I, as was customary, went
to meet them and exhorted them to continue their
march. For one day they halted, and till that time
281
LETTER TO THE ATHENIANS
rj/juepav eire/jieivev, a%pi$ ^9 ovBev ybeiv eyw rwv
(3e/3ov\6v/jLevc0v avrols' Lard) Zeu9/'H7uo9, "Apr;?,
'Adrjva KOI irdvres deoi, &>9 ovBe 6771/9 dfyi/cero
fjiov rt9 roiavrrj vTrovoia d^pt SetXT/9 avrf)<;' otyias
8e r/^r; 7Tpl r)\iov Svafias e/jLrjvvOr) /JLOI, KOL avriica
ra (Barri\eia TrepiefarjTrro, teal eftowv irdvres, en
fiov ri %pr) iroielv KOI OVTTCO afio&pa
eTV^ov yap GTL T>}9 jafMeTrjs ^cocrr79 C
IJUQI dvaTTavabjjLevos ISia ?r/309 TO TrXijo'iov vjrepwov
dve\0(t)v. elra etceWev dveireTrraTo yap 6
rbv Ai'a. yevofj,vr)<t Se ert
rbv Oeov Sovvai repa^. avrap o 7'
iLV Setfe /cal rfvwyei TreiaOrjvai KOI ^ Trpocrev-
avTiovcrOai TOV arparoTre&ov rfj Trpodv^ia.
yevo/juevwv o/i&)9 e'/iol /cal TOVTCOV TWV ari^lwv, ov/c D
elf a eTOi/jiws, dXtC dvTea^ov et9 ocrov rjSvvd/.i'rjv,
ical ovre rtjv Trpo&prjcriv ovre rbv <rre(f)avov Trpocr-
lefjitjv. eVel Se ovre et9 wv l TroXXwf ^vvd^v
Kparelv ol re rovro /3ov\6/jLevoi yeveaOai Oeol rovs
/utev Trapw^vvov, e/jiol 8e eOe\yov rrjv yvwfjirjv, &pa
rrov rpirr) a"%e8bv ov/c ol&a ovrivos fjuou arpariwrov
Sovros ftavidtCffV Trepiedefirjv teal rfXOov et9 ra
j3a<ri\eia, evboOev air avrrjs, 0)9 Ivaaiv ol 0eoi,
crrevwv rt}<? Kap8ia$. /cairoi xp*)v S^TrovOev m- -85
arevovra rw fyrjvavn dew TO repas Qappeiv d\\
1 &v Cobet, TWV Hertlein, MS8.
282
LETTER TO THE ATHENIANS
I knew nothing whatever of what they had
determined ; I call to witness Zeus, Helios, Ares,
Athene, and all the other gods that no such suspicion
even entered my mind until that very evening. It
was already late, when about sunset the news was
brought to me, and suddenly the palace was sur-
rounded and they all began to shout aloud, while I
was still considering what I ought to do and feeling
by no means confident. My wife was still alive and
it happened, that in order to rest alone, I had gone
to the upper room near hers. Then from there
through an opening in the wall I prayed to Zeus.
And when the shouting grew still louder and all
was in a tumult in the palace I entreated the
god to give me a sign ; and thereupon he showed
me a sign ' and bade me yield and not oppose myself
to the will of the army. Nevertheless even after
"these tokens had been vouchsafed to me I did not
yield without reluctance, but resisted as long as I
could, and would not accept either the salutation 2
or the diadem. But since I could not singlehanded
control so many, and moreover the gods, who willed
that this should happen, spurred on the" soldiers and
gradually softened my resolution, somewhere about
the third hour some soldier or other gave me the
collar and I put it on my head and returned to the
palace, as the gods know groaning in my heart.
And yet surely it was my duty to feel confidence
and to trust in the god after he had shown me
the sign ; but I was terribly ashamed and ready to
1 Odyssey 3. 173
i)Tto/j.fi> 5e 0eej> <^)7)j/ai repay, auTap '6 *y' 7)/uiV
5et|e Kal yvdayfi.
' 2 i.e. the title of Augustus.
283
LETTER TO THE ATHENIANS
Seivws teal /caTeBvo/jirjv, et
TeXof9 vTratcovcrat
IIoXX?79 ovv ovaris jrepl rd ftacri\ia
TOVTOV evOvs ol KtovcrTavriov (j)i\oi rbv tcaipov
dpTrdcrai Sia^o^^eVre? eTTifiov^ijv /JLOI pdirrovaiv
avri/ca KOI ^LeveijJiav rot? aTpanwrais
bvoiv OaTCpov 7rpo<r&OKWVTe$, r) SiacrTrj
/col TT 'CLV7 'a7T 'CLG 'iv eTTiOrjaeadai 1 jjioi (fravepws, B
? ra)V eTTiTerajiJLevwv rfj TrpooBm r/}?
\dQpq Trparrofjievov avro efiol jj&v
Trpwrov efJLrjvvaev, &>? Se ewpa yu,e fJLijSev Trpoae-
%owra, Trapafypovrja'as wcnrep ol deoXijTrrot
cria ftoav r/paro Kara TTJV dyopdv
(TTpaTiwrai /cal %evot, KOI TroKlrai, p; TrpoSwre
TOP avroKpdropa. elra eyu-TTtTrret &V/JLOS et? TO 1)9
, KOI irdvres et9 ra /3acri\ia pera TWV
eOeov. tcaraXajBovres Be fjue ^wvra /cal C
wcrjrep ol roi'9 ej* dv\7rLaTwv o(f)0evTa<?
(f)i\ovs a\Xo9 aX\o06v Trepieftafckov teal irepie-
7T\KOV Kal 67rl TWV W/JLWV 6(f)pOV, Kai TjV 7TO)9 TO
TTpdj/jia 6eas a%iov, ei'dovcriaa-fjiU) yap ew/cei. a>9
8e /ze aTravra'xoOev 7repiea"%ov, e^yrovv a
TOU9 Kw^cTTa^T/ou <j5)t\ou9 em
rfywvicrdfjLrjv dywva crcaaai /3ofXoyLte^o9 avrovs, D
laaaiv ol 6eol TrdvTes.
'AXXa, Brj rd fxerd rovro 7TW9 7rpo9 rov
KayvardvTiov SieTrpa^dfMrjv; OVTTO) teal
ev Tat9 7T/OO9 avTov e7rio~ToXat9 Ty
1 eiriO-fjffeffdai Cobet, firideffdai Hertlein, MSS.
284
LETTER TO THE ATHENIANS
sink into the earth at the thought of not seeming
to obey Constantius faithfully to the last.
Now since there was the greatest consternation
in the palace, the friends of Constantius thought
they would seize the occasion to contrive a plot
against me without delay, and they distributed
money to "the soldiers., expecting one of two things.,
either that they would cause dissension between me
and the troops,, or no doubt that the latter would
attack me openly. But when a certain officer
belonging to those who commanded my wife's escort
perceived that this was being secretly contrived,, he
first reported it to me and then, when he saw that I
paid no attention to him,, he became frantic,, and like
one possessed he began to cry aloud before the
people in the market-place, " Fellow soldiers,
strangers, and citizens, do not abandon the Emperor ! ' '
Then the soldiers were inspired by a frenzy of rage
and they all rushed to the palace under arms. And
when they found me alive, in their delight, like men
who meet friends whom they had not hoped to see
again, they pressed round me on this side and on
that, and embraced me and carried me on their
shoulders. And it was a sight worth seeing, for they
were like men seized with a divine frenzy. Then
after they had surrounded me on all sides they
demanded that I give up to them for punishment the
friends of Constantius. What fierce opposition I had
to fight down in my desire to save those persons is
known to all the gods.
But further, how did I behave to Constantius after
this ? Even to this day I have not yet used in my
letters to him the title which was bestowed on me
285
LETTER TO THE ATHENIANS
fjioi Trapd TWI> 0ewv eTrwvv/.iia /ce^p^/jLai, /caiaapa
Be e/jiavrov yeypa(f)a, ical TreTrei/ca rovs (TTpariwras
IJLOL fiijBevos eTriOv^aeiv, elirep 'I]/MV
eiev dBews ol/ceiv ra? FaXXta?, roi?
Trejrpay/jievois a waived as. airavra rd Trap 1 efiol 286
rdy/jLara TT/JO? avrbv eVeyu-'v^ei' 67rio~roXa?, ifce-
revovra Trepl TT}? TT/JO? O\\TJ\OV? r^uv o^ovo'ia^.
o Be dvrl TOVTWV e7re/3a\ev r^uv rovs j3ap/3dpov$,
%0pbv Be dviyyopeva-e /JLG Trap' eiceivoLs, /cal
T\aev, OTTCO? TO Ta\\iwv eOvos iropOr)-
, ypd(po)v re ev rot? ev TraX/a 7rapa(f)V\dTTtv
TOU? K rwv Ta\\io)v 7rapeK\evero, /cal irepl B j
TOW? Ta\\iKOvs opov? ev rat? TrXiyaiov Trokecriv
els rpiaKoo-ias /AVpid&as /jie&L/Avcov Trvpov tcar-
eipyaa/jievov ev rf) BpiyavTia, roaovrov erepov
Trepl ras Korrta? "AXTret? a>9 eV e/^e arpareva'Mv
efceXevae TrapaaKevaaOrjvaL. /cal rara ov \6yoi,
aa(f)r) 8e epya. KOI yap a? yeypa(f>ev eTriaro\a<{
VTTO rwv ftapfBdpwv KO/Jiia'OeiO'as eSe^d/jUjv, /cal
ra9 rpo(f)ds ra? Trapeo-Kevaa-^evas /careXaftov
/cal ra? eVto-roXa? lavpov. Trpos rovrois eri G
vvv /AOL 009 /caiaapi x ypd<f)i, /cal ov&e avvOtj-
crecrOai TrwTrore Trpos /ze VTrecrrrj, aAA' ^Tri/crrjTov
Tiva TWV Ta\\LO)v 2 eTriaKOTrov ejrefjL'^rev co? Triard
pot, Trepl rfjs dafyaXeias rrjs e/jiavrov irape^ovra,
Kal TOVTO OpvKel Si 6\a)v avrov TWV TriaTo\wv,
a)? OVK d^aip^ao/JLevos rov ijv, VTrep Be rrjs
ovBev /jLvrj/jiOvevei. eya) Be rovs /uev op/covs
1 us Kalffapi Hertlein suggests, Kaiffapi MSS.
2 Athanasius says that Epictetus was bishop of Centum-
cellae ; hence Petavius suggests K.f^rov/j.Kf\\uv for rw
Ya\\iG>v.
286
LETTER TO THE ATHENIANS
by the gods, but I have always signed myself Caesar,
and I have persuaded the soldiers to demand nothing
more if only he would allow us to dwell peaceably in
Gaul and would ratify what has been already done.
All the legions with me sent letters to him praying
that there might be harmony between us. But
instead of this lie let loose against us the barbarians,,
and among them proclaimed me his foe and paid
them bribes so that the people of the Gauls might be
laid waste ; moreover he wrote to the forces in Italy
and bade them be on their guard against any who
should come from Gaul ; and on the frontiers of
Gaul in the cities near by he ordered to be got ready
three million bushels of wheat which had been
ground at Brigantia, 1 and the same amount near the
Cottian Alps, with the intention of marching to
oppose me. These are not mere words but deeds
that speak plain. In fact the letters that he wrote
I obtained from the barbarians who brought them to
me ; and I seized the provisions that had been made
ready, and the letters of Taurus. Besides, even now
in his letters he addresses me as "Caesar" and
declares that he will never make terms with me : but
he sent one Epictetus, a bishop of Gaul, 2 to offer a
guarantee for my personal safety ; and throughout
his letters he keeps repeating that he will not take
my life, but about my honour he says not a word.
As for his oaths, for my part I think they should, as
the proverb says, be written in ashes, 3 so little do
they inspire belief. But my honour I will not give
1 Bregent/, on Lake Constance.
2 Epictetus was bishop of Centumcellae (Civita Vecclua) ;
see critical note.
3 cf. " Write in dust " or " write in water."
287
LETTER TO THE ATHENIANS
avrov TO T??9 Trapoifjiias oluai Setv els rtypav
ypdcfreiv, ovrws elffl Tricrroi' rrjs ri/jifjs Be ov rov D
KOKOV Kai TTpeTTOVrOS fJLOVOV, d\\d Kal rrfS rO)V
(f)i\wv eve/co, awr^pia^ dvrexofMaf teal OVTTW
(fyijfu rrjv iravra^ov 7^9 ^v^va^o^vriv Tritcpiav.
Tavra eTreiae p,e, ravra e(f)dvrj /JLOI &i/ccua,
KOI TTpCOTOV JJL6V Ctvrd TOi? ITOVJCL OpCOO'l KOi
aKovovGiv aveOefJLrjv 6eol<$. elra Ovad/jLevo? Trepl
TT}? e^oSov KOL yevofjievcov tca\)v TWV lep&v KCLT
avrrjv ercelvrjv rrjv ^epav, eV fj rot? arparicora^
irepl rrjs eVt rdSe Tropelas e^eXkov 8ia~\<yecr0ai, 2^
VTrep re T^? efJLavfov a-wrrjpta^ real TTO\V TT\OV
vTrep r^9 TWV KOIVWV evTrpajia? Kal r^9 airdvrwv
av6 p(*>TT(dv eXevdepias avrov re rov KeXrw^
Wvovs, o 81$ tf&r) rots 7ro\6yLtiOt9 egeScorcev, ov&e
TWV Trpoyovi/c&v fyeiGdpevos rdcfrcov, 6 roj;9 aXXo-
rpuovs Trdvv OepaTrevwv, wrjOfjv &iv Wvr\ re
iv rd SwaTayTcna Kal xprjfJLd
e dpyvpeiwv Kal y^pvcreicov,
t /lev dyaTrtfcreiev er* vvv yovv rrjv Trpbs
o/jibvoiav, etcro) TMV vvv e^o/Jievwv fjieveiv, el 8e B
iv SiavoolTO Kal p,rj$ev avro rrjs irpOTepa^
'xaX.dcreiev, o, TL dv fi rot9 6eols (j)i\ov
rj Trpdrreuv, a>9 ala^tov dvavSpia tyv)(f}s
Kal Siavoias df^adia rj 7r\r)6et, Svvd/jiecos dcrOeve-
crrepov avrov $avr\vai. vvv pev yap el TW
Kparijcreiev, OVK eKeivov TO epyov, d\\d
7roXv^et/3ta9 &TLV el Be ev rals
Trepi/jLevovrd JJLC Kal TO %fjv dyaTrwvra Kal
SiaK\t,vovra rov KIV&VVOV aTravra^odev TrepiKo^a^ C
288
LETTER TO THE ATHENIANS
up, partly out of regard for what is seemly and
fitting, but also to secure the safety of my friends.
And 1 have not yet described the cruelty that lie is
practising over the whole earth.
These then were the events that persuaded me ;
this was the conduct I thought just. And first I
imparted it to the gods who sec and hear all things.
Then when I had offered sacrifices for my depar-
ture, the omens were favourable on that very day
on which I was about to announce to the troops that
they were to march to this place ; and since it was
not only on behalf of my own safety but far more for
the sake of the general welfare and the freedom of
all men and in particular of the people of Gaul, for
twice already he had betrayed them to the enemy
and had not even spared the tombs of their ancestors,
he who is so anxious to conciliate strangers ! then, I
say, I thought that I ought to add to my forces
certain very powerful tribes and to obtain supplies of
money, which I had a perfect right to coin, both
gold and silver. Moreover if even now r he would
welcome a reconciliation with me I would keep to
what I at present possess ; but if he should decide
to go to w r ar and will in no wise relent from his
earlier purpose, then I ought to do and to suffer what-
ever is the will of the gods ; seeing that it would be
more disgraceful to show myself his inferior through
failure of courage or lack of intelligence than in
mere numbers. For if he -now defeats me by force
of numbers that will not be his doing, but will be due
to the larger army that he has at his command. If
on the other hand he had surprised me loitering in
Gaul and clinging to bare life and, while I tried to
avoid the danger, had attacked me on all sides, in
289
VOL. II. U
LETTER TO THE ATHENIANS
, KVK\W JJLZV VTTO TWV fiapftdpwv, Kara
Be VTTO TWV avTOv aTpaTOTreBwv, TO
Tradelv T6 olfjiai TO, ea"^ara Trpo&fjv Kal ert r;
rot? 76 a
TavTa Biavorjdeis, avSpes *A0r}vaioi, TO?? re
T0t9 e/zoi? iri\.6ov teal rrpb^
TWV rrdvTwv 'EXXtjvwv TroXtra? <ypd(f)a).
Oeol Be ol TrdvTWV KVpuoi (rv/jL/jLa^iav rjfjilv rr;z/ D
, warTrep vrrea'Trja'av, e/9 reXo? Solev /cat
rat? *A0ijvaL<> v<p* rjfAcov re et? oaov
ev TraOelv Kal TOIOVTOVS o"X,elv e$ del
Tot9 avTOicpaTopas, OL fjidX-iaTO, Kal
aura? alBea-ovTai l Kal
Cobet, (Iffovrat Hertlein, MSS.
2 9
LETTER TO THE ATHENIANS
the rear and on the flanks by means of the barbarians,
and in front by his own legions, I should 1 believe
have had to face complete ruin, and moreover the
disgrace of such conduct is greater than any punish-
ment at least in the sight of the wise. 1
These then are the views, men of Athens, which I
have communicated to my fellow soldiers and which
I am now writing to the whole body of the citizens
throughout all Greece. May the gods who decide
all things vouchsafe me to the end the assistance
which they have promised, and may they grant to
Athens all possible favours at my hands ! May she
always have such Emperors as will honour her and
love her above and beyond all other cities !
1 Demosthenes, Olynthiac 1. 27.
291
u 2
FRAGMENT OF A LETTER
TO A PRIEST
INTRODUCTION
JULIAN was Supreme Pontiff, and as such felt re-
sponsible for the teachings and conduct of the
priesthood. He saw that in order to offset the in-
fluence of the Christian priests which he thought
was partly due to their moral teaching, partly to
their charity towards the poor, the pagans must
follow their example. Hitherto the preaching of
morals had been left to the philosophers. Julian's
admonitions as to the treatment of the poor and of
those in prison, and the rules that he lays down for
the private life of a priest are evidently borrowed
from the Christians.
This Fragment occurs in the VotsuOMU MS., in-
serted in the Letter to Tkemistius, 1 and was identified
and published separately by Petavius. It was pro-
bably written when Julian was at Antioch on the
way to Persia.
1 p. 256 C, between rJ ST; X^yo^vov and Kal
295
FRAGMENTUM EP1STOLAE 288
rjv et? rov /3aa-i\ea eTTi
nvas, avTiKa /jid\a Ko\d%ovviv
Se TOU9 ov Trpoa-iovras rot? #eot9 ecm TO
Baifjiovwv reray/^evov <j)i)\ov, vfi wv oi B
t TrapoHTTpov/jLevoi TWV dOewv dvaTrelOowrai
Oavardv, &>9 dvaTTTrja'o^voL Trpos TOP ovpavov,
OTOV dTTOpprj^wGi Trjv "^v^rjv /Staio)?. etVt Se ot
Kal ra? eprj/jiias dvrl TWV TraiKewv Siwtcovo-iv,
7TO\ITIKOV %<OV Kal
Trovrjpois, u0' wv et?
dyovrai rrjv fiKravOpwrriav. ijSr) Be /cal Becr/jid KOI
K\OLOVS egrjvpov ol TroXXol TOVTWV oura) Travra-
'XpOev CLVTOVS o KCLKOS avveKavvei Baifjiayv, M
Se$(t)Kaaiv eKovres eavroix;, d r JTOO"TdvTe^ rwv
teal (Twr^pwv 0wv. aXX' vjrep /JLCV rovrcav C
Tocravra eLTrelv oOev 8' e/3v et? TOUTO
296
FRAGMENT OF A LETTER
TO A PRIEST
ONLY 1 that they chastise, then and
there, any whom they see rebelling against their
king. And the tribe of evil demons is appointed to
punish those who do not worship the gods, and
stung to madness by them many atheists are induced
to court death in the belief that they will fly up
to heaven when they have brought their lives to a
violent end. Some men there are also who, though
man is naturally a social and civilised being, seek out
desert places instead of cities, since they have been
given over to evil demons and are led by them into
this hatred of their kind. And many of them have
even devised fetters and stocks to wear ; to such a
degree does the evil demon to whom they have of
their own accord given themselves abet them in all
ways, after they have rebelled against the everlasting
and saving gods. But on this subject what I have
said is enough, and I will go back to the point at
which I digressed.
1 The beginning is lost : Julian has apparently been de-
scribing the functions of good demons, and now passes on to
the demons whose task is to punish evil-doers ; cf. Oration
2. 90 B.
297
LETTER TO A PRIEST
ovv TT}? fjiev Kara TOU? TTO\I-
Tt/cou? VO/JLOVS evBrj\ov OTi ^\rf(Tei, TO?
TWV irb\ewv, TTpeTTOL B' dv /cal v/jilv t?
TO /AT) Trapafiatveiv te/oou? 6Wa? TWV Oewv roi/?
VO/JLOVS. 7rel Be TOV lepanicbv ftiov elvai %prj rov 289
TTOklTiKOV <T6/jLVOTpOV, d/CTOV CTTi TOVTOV fCttl
etyovrai Be, &)? et/co?, ol ySeXrtou?' eyw
yap ev^o/jbai /cal Trdvra?, l\ari(to Se TOU?
(frvcret, /cal (nrovSaiovs' eTrvyvcixrovTai jap
6Wa? eaurot? TOU? Xo^ou?.
'Ao-/CT;Tea roivvv jrpo TTCLVTWV r) <f>i\avOp(i)7ria'
ravrr) yap CTreraL 7ro\\a fiev /cal a\Xa TMV
dyaOwv, egatperov Be Brj /cal jjLeyHTTOV r) Trapa TWV B
Oewv evfj,veia. KaOdirep yap ol Tot? eavrwv
crvvBianOe/jLevot jrepl r ^>tXta? /cal
/cal e/oo)Ta? dyaTrwvrai 7r\eov
OVTW VO/jLHTTeOV (j)VCTL
ov TO Oelov dyaTrdv TOU? <pi\avdpa)7rov$ TWV
dvBpwv. TI Be <f>L\av0pw7Tia 7ro\\rj /cal TravTola-
icau TO Trecfreia'lJLevws Ko\d^eiv TOU? dvOpwirovs eirl G
Tft) (3e\TlOVl TWV KO\a%OfJLGVWV, W(T7Tp OL BlBd-
GKO\OI Ta TraiBia, /cal TO Ta? ^peta? avTwv
eTravopOovV) w&Trep ol Oeol Ta? ^yLteTe/oa?. opaTe
oaa TUMV BeBw/ca<Tiv e/c Tr}? 717? dyadd, Tpo(f>ds
TravToia? /cal ovroo-a? ou5e O/AOU TTCLCTI, Tot?
t Be M^fffiev yvjjuvoi, Tat? Te
ea/ceTracrav /cal Tot? e TT}?
/cal Tot? e/c BevBpwv. /cal ov/c ijp/cecrev aTrXw?
avToo"xeBiws, /caOaTrep 6 Ma>uo-?/? ec^T/ TOU?
298
LETTER TO A PRIEST
Though just conduct in accordance with the laws
of the state will evidently be the concern of the
governors of cities, you in your turn will properly
take care to exhort men not to transgress the laws of
the gods, since those are sacred. Moreover, inasmuch
as the life of a priest ought to be more holy than the
political life, you must guide and instruct men to
adopt it. And the better sort will naturally follow
your guidance. Nay I pray that all men may, but
at any rate I hope that those who are naturally good
and upright will do so ; for they will recognise that
your teachings are peculiarly adapted to them.
You must above all exercise philanthropy, for
from it result many other blessings, and moreover
that choicest and greatest blessing of all, the good
will of the gods. For just as those who are in
agreement with their masters about their friendships
and ambitions and loves are more kindly treated
than their fellow slaves, so we must suppose that
God, who naturally loves human beings, has more
kindness for those men who love their fellows. Now
philanthropy has many divisions and is of many kinds.
For instance it is shown when men are punished in
moderation with a view to the betterment of those
punished, as schoolmasters punish children ; and
again in ministering to men's needs, even as the
gods minister to our own. You see all the blessings
of the earth that they have granted to us, food
of all sorts, and in an abundance that they have not
granted to all other creatures put together. And
since we were born naked they covered us with the
hair of animals, and with things that grow in the
ground and on trees. Nor were they content to do
this simply or off-hand, as Moses bade men take
299
LETTER TO A PRIEST
\afielv Bep/juarivovs, aXX' opdre oaa eyevero
'Eipydvrjs 'A$?7m9 ra Bwpa. rrolov olvw
; rrolov e\aiw; rr\r)v el riaiv r^tels
Kal rovrwv fieraBiBo/jLev, ol rot? avQpa)7roi<; ov
ri Be rwv OdKarTLwv (Tirw, ri Be
rot9 ev rf) da\dTTy xpfjrai; y^pvcrov
OVTTW \eyo) Kal ^a\Kov Kal aiBrjpov, ot? Traaiv ol
Oeol ^aTrXourof? ^/m? eTroirjcrav, ov% Iva oveiBos
Trepiopwjjiev TrepivoaTovvras rou? TreV^ra?,
re orav Kal eTrieiKeis Tives Tvywcn rov 290
, ol<? Trarpwos /Mev K\fjpos ov yeyovev, VTTO
Be /JL<ya\o^vx,ias rjKKna eTnOvfJLOvvTes XP r )f JLara)v
Trevovrai. TOUTOU? opwvres ol 7ro\\ol TOW? Oeovs
6veiBiovcriv. aiTioi Be Oeol /j,ev OVK etal T%
TOVTWV irevlas, rj Be rj/Awv TWV KKTij/jLeva)v
aTr\tj<rrid Kal rot? dvOpwirois v-jrep TWV Oe&v OVK
a\ri6ov<$ V7ro\r)tyews atria yiverai, Kal Trpoo'en
rot? Oeols oveiBovs dBiKov. ii yap aTranov/j^v, B '
wa %pv(rbv wairep rot? 'PoBiois o Oeos vo~rj rot?
7revr](Tiv; aXXa el Kal rovro yevoiro, ra^eco? T^yitet?
V7ro^a\6/jivoi TOW ot/cera? Kal TrpoOevres Trav-
ra%ov TCL dyyela Trdvras d7re\da-ofj,ev, wa fjiovoi
TO. KOiva TWV Oewv apirda'WfjLev Bwpa. davfidaeie
B' av rt? etVoTft)?, el rovro fjiev d^ioifj,ev l ovre
7T<f)VKo$ yiveadai Kal aXucrireXe? rrdvrr), ra
1 a^io'i/j.fv Hertlein suggests, a^iov/n^v MSS.
300
LETTER TO A PRIEST
coats of skins, 1 but you see how numerous are the
gifts of Athene the Craftswoman. What other
animals use wine, or olive oil ? Except indeed in
cases where we let them share in these tilings, even
though we do not share them with our fellowmen.
What creature of the sea uses corn, what land animal
uses things that grow in the sea? And I have not yet
mentioned gold and bronze and iron, though in all
these the gods have made us very rich ; yet not to
the end that we may bring reproach on them by
disregarding the poor who go about in our midst,
especially when they happen to be of good character
men for instance who have inherited no paternal
estate, and are poor because in the greatness of their
souls they have no desire for money. Now the
crowd when they see such men blame the gods.
However it is not the gods who are to blame for their
poverty, but rather the insatiate greed of us men of
property becomes the cause of this false conception of
the gods among men, and besides of unjust blame of
the gods. Of what use, I ask, is it for us to pray that
God will rain gold on the poor as he did on the
people of Rhodes ? 2 For even though this should
come to pass, we should forthwith set our slaves
underneath to catch it, and put out vessels everywhere,
arid drive off all comers so that w r e alone might seize
upon the gifts of the gods meant for all in common.
And anyone would naturally think it strange if we
should ask for this, which is not in the nature of
things, and is in every way unprofitable, while we do
1 Genesis 3. 21.
2 Pindar, Olympian Odt 7. 49 ; this became a Sophistic
commonplace. Cf. Menander (Spengel) 3. 362 ; Aristides
1. 807; Libanius 31. 6, Foerster ; Philosti^atus, Imagines
2. 270.
301
LETTER TO A PRIEST
Bvvard Be yur) Trpdrrof^ev. ris jap etc rov fjieraBi- C
Bovat rot? TreXa? eyevero Trevrjs; 670) rot, 7ro\\dfcw
rot? Beojjievois Trpoefjievos eKTrfo-dfjiriv avrd Trapd
0ewv l TToXXaTrXao^a Kaijrep wv <pav\o$
Ticmjs, real ovSeTrore /J>OL /xere/ueXT/cre
/cal ra fj,ev vvv ov/c av eiTroi/jir /cal yap av eirj
a\o<yov, el TOL>? iSiwras dgicoo-ai/jii
7rapafid\\<T0ai xoprjyiaw aXX' ore D
eri eTv<y%avov L^KDT^, <Tvvoi$a e/jbavry TOVTO
(nroftav TroXXa/ci?. ttTrecrco^ /j,oi re'Xeto? o /c\rjpo<?
TT}? TriQrjs, e%6/J,vo<; vti a\\wv fiiaicos CK ^pa^ewv
wv el'Xpv ava\i<TKOvri rot? Seo/jievois KCU //-era-
Sl&OVTl.
K.oiva)vr)Teov ovv TWV ^prj^dro)i> a/rraaiv dv6pw-
TTOf?, aXXa rot? pev eTTLLKe<nv eKevOep^repov,
rot? Be dirbpois Kal irevrja-iv oaov eirapKeeai rfj
%peia. (fxiirjv S' av, el /cal TrapdSo^ov elirelv, ore
2 eV^r}ro9 teal Tpotyfjsbcriov av eirj
TO> yap dvOpwrrlvw Kal ov rw T/JOTTO) 291
. SiOTrep otyu-at Kal TOL*? ev Bea-/jL(orrjpia)
reov TT}? roiavr^ eViyueXet'a?.
ovbev yap KO)\VCTL rrjv SiKrjv 77 rotavrrj (j)t\av-
OpwrrLa. ^aXevro^ yap av eirf, 7ro\\a)v airo-
KK\l<T/JLVa)V 7Tt Kpi(TL, Kal TWV fJiV Q<fr\r)<TOVTWV,
TWV Be d6(p(t)v (nrofyavOri&oiJievwv, pr) Bid TOU?
aV&triovS (HKTOV riva ve/Jieiv Kal rot? Trovrjpois,
aXXa TWV Trovrjpwv eveKa Kal Trepl TOU? ovBev B
rfBiKiiKOTas a^Xew? Kal diravOpwTT
1 irapa fleaiv Hertlein suggests, trap avrwv MSS.
2 iTovripo'is Hertlein suggests, Tro\/x^ois MSS.
302
LETTER TO A PRIEST
not do what is in our power. Who, I ask, ever became
poor by giving to his neighbours ? Indeed I myself,
who have often given lavishly to those in need, have
recovered my gifts again many times over at the
hands of the gods, though I am a poor man of
business ; nor have I ever repented of that lavish
giving. And of the present time I will say nothing,
for it would be altogether irrational of me to com-
pare the expenditure of private persons with that of
an Emperor ; but when I was myself still a private
person I know that this happened to me many times.
My grandmother's estate for instance was kept for me
untouched, though others had taken possession of it
by violence, because from the little that I had I spent
money on those in need and gave them a share.
We ought then to share our money with all men,
but more generously with the good, and with the
helpless and poor so as to suffice for their need.
And I will assert, even though it be paradoxical to
say so, that it would be a pious act to share our
clothes and food even with the wicked. For it is to
the humanity in a man that we give, and not to his
moral character. Hence I think that even those
who are shut up in prison have a right to the same
sort of care ; since this kind of philanthropy will not
hinder justice. For when many have been shut up
in prison to await trial, of whom some will be found
guilty, while others will prove to be innocent, it
would be harsh indeed if out of regard for the guilt-
less we should not bestow some pity on the guilty
also, or again, if on account of the guilty we should
behave ruthlessly and inhumanly to those also who
have done no wrong. This too, when I consider it,
303
LETTER TO A PRIEST
eicelvo Be ewoovvrL /JLOL rravrdrrao'iv ciBi/cov /cara-
fyaiverai' "B,eviov bvofjid^o^ev Aia, /cal yiyvbfJieOa
TWV ^fcvdwv /ca/cogevatrepoi. TTW? ovv 6 {3ov\6-
r(p Keviw Ovcrai AH (froira Trpbs rbv
a TToraTTOV cruveiBoros, 7ri\a06/jLVo<> TOV
jap to9 eaiv
re eivoL re' 3o<74? 8' o\<r) re (),r re;
IIw? Be 6 rbv 'Qraipeiov Oeparrevw Ata, bpwv C
TreXa? evfteels ^prjfjidrwv, elra /tt;8' ocrov
S/>tt%/*}s fjLera&iSovs, olerai rbv Ata /caXw? Oepa-
rreveiv; orav et? ravra arri&w, rravre\ws d%avr)<t
ra? yLtef eTTtoz/fyu-ta? rwi/ ^ew^ ayua reo
rw eg dpx?is &&rrep el/cova? >yparrra<$ opwv,
Be vfi rjfjiwv ovBev roiovrov eTrirrjBevojAevov.
\ejovrai reap rj/jilv deol teal Zeu? G//-O- D
Be wcrrrep rrpbs d\\orpiov<? TOL*?
avOpwrros <yap dvOpcoTTU) real CKCDV /cal
a/ca)v Tra? eari o-vyyevijs, elre, Kaddrrep \eyerai
irapd rivwv, eg evos re /cal yu-ta? yevovajAev rrdvres,
eW brrwaovv a\\w<$, d6pbws VTroo-rija-dvroov ?;yLta?
6ewv ayu-a rw KoafjLW ra5 eg a/o^r}?, ov% eva KOI
, d\\a TroXXou? d^a /cal TroXXa?. ol yap eva 292
teal f^Lav BvvrjOevres oloi re rjcrav a/jia /cal TroAAoi"?
/cal TroXXa? vrroarfjcyaL. 1 KCU yap ov rpbrrov rov
re eva /cal rrjv /jiiav, rbv avrbv rpbrrov TOU?
TroXXou? re /cal ra? ?roXXa?. et? re TO Bidfopov
1 viroarrjffai Reiske would add.
304
LETTER TO A PRIEST
seems to me altogether wrong ; I mean that we call
Zeus by the title ".God of Strangers," while we show
ourselves more inhospitable tostrangers than are
the very Scythians. How, I ask, can one who wishes
to sacrifice to Zeus, the God of Strangers, even
approach his temple ? With what conscience can he
do so, when he has forgotten the saying " From Zeus
come all beggars and strangers ; and a gift is precious
though small " ? l
Again, the man who worships Zeus the God of
Comrades, and who, though he sees his iieigKEburs
in neecTof money, does not give them even so much
as a drachma, how, I say, can he think that he is
worshipping Zeus aright? When I observe this I
am wholly amazed, since I see that these titles of the
gods are from the beginning of the world their ex-
press images, yet in our practice we pay no attention
to anything of the sort. The gods are called by us
"gods of kindred," and Zeus the "_God of Kindred/'
but we treat our kinsmen as though they were
strangers. I say "kinsmen" because every man,
whether he will or no, is akin to every other man,
whether it be true, as some say, that we are all de-
scended from one man and one woman, or whether it
came about in some other way, and the gods created
us all together, at the first when the world began, not
one man and one woman only, but many men and
many women at once. For they who had the power to
create one man and one woman, were able to create
many men and women at once ; since the manner of
creating one man and one woman is the same as that
of creating many men and many women. And 2
1 Odyssey 6. 207.
2 The connection of the thought is not clear, and Petavius
thinks that something has been lost.
305
VOL. II. X
LETTER TO A PRIEST
TWV e@wv l /cal TMV vofj-wv, ov
dXXa /cal OTrep ecrrl /j,eloi> KOI TifjawTepov /cai
Kvpia)Tpov, 6i9 rrji> TWV Oe&v (f)^/jLr]v, rj Trapaoeoorai
Sid TWV dp^alwv IIJMV Oeovpywv, ei>9, ore Zeu? B
GKoo-pei, ra Trdvra, crrayovcov ai^aTO^ iepov ire-
<TOV<TMV, ej; wv TTOV TO Twv avQ PCOTTCOV (3\aa"rr}(Tie
761/09. /cal O#TO>? ovv crvyyeveis <ytv6fjL0a Trdvres,
el [lev e'f ew9 KOI picis, CK Svolv dv0p(tyiroiv 6We9
ol TroXXol KOI TTciXkai, el Be, Kaddirep ol 9eoi
fyaGi /cal %pr) TTLareveiv eTrifjiaprvpovvrcdv TWV
epywv, e/c TMV Oewv Trdvres yeyovores. on 8e
7roXXou9 d/jia dv0pa)7rovs yevecrOai, jjiaprvpei rd C
ep<ya, prjQrjverai fJLev d\\a%ov C d/cpifieias,
evravOa Be dptceaei rocrovrov eiTrelv, 009 e^ evbs
/lev /cal (Aids ovaiv ovre TOL9 VO/JLOV? el/cbs eVl
roaovTOv 7rapa\\dat ovre aA,Xo>9 rrjv yijv u</>' ^09
e/jL7r\'r)O'0f)vai, -ndcrav, ov8e el re/cva 2 dpa TroXXa
KaOdirep al aves eriKTOv avTols at
iravra^ov Be d0poo)s fyvTevadwrw
ovrrep Tporrov 6 et9, OVTCD oe ical ol rrkeiovs Trpo-
vOpwrroi TO49 yevedp^ai^ 0eol<? d7ro/c\rjp(i)-
OL /cal Trpoijyayov avTOVs, diro TOV SrjfjLi- D
ovpyov ra9 i|ru^a9 Trapaka/JifidvovTes et; alwvos.
Kd/celvo S' afyov evvoelv, ocroi rrapd TMV e/ji7rpo-
crdev dvd\wvTai \6<yoi rrepl TOV (frvcrei KOIVWVLKOV
elvat %&ov TOV avOpwrrov. r]jjiel^ ovv ol Tavra
eiTrbvTes /cal SiaTa^avTes dfcoivwvrjTWS rrpos roi'9
1 edcav Hertlein suggests, ayaduv Petavius, i)9wv MSS.
2 TfKva Hertlein would add.
3 q>vTfv<ra.vT(av rZv Hertlein suggests, vf.vff6.vTwv MSS.
306
LETTER TO A PRIEST
one must have regard to the differences in our
habits and laws, or still more to that which is higher
and more precious and more authoritative, I mean
the sacred tradition of the gods which has been
handed down to us by the theurgists of earlier days,
namely that when Zeus was setting all things in
order there fell from him drops of sacred blood, and
from them, as they say, arose the race of men. It
follows therefore that we are all kinsmen, whether,
many men and women as we are, we come from two
human beings, or whether, as the gods tell us, and
as we ought to believe, since facts bear witness
thereto, we are all descended from the gods. And
that facts bear witness that many men came into the
world at once, I shall maintain elsewhere, and
precisely, but for the moment it will be enough to
say this much, that if we were descended from one
man and one woman, it is not likely that our law r s
would show[ such great divergence ; nor in any case
is it likely that the whole earth was filled with
people by one man ; nay, not even if the women used
to bear many children at a time to their husbands,
like swine. But when the gods all together had
given birth to men, just as one man came forth, so
in like manner came forth many men who had been
allotted to the gods who rule over births ; and they
brought them forth, receiving their souls from the
Demiurge from eternity. 1
It is proper also to bear in mind how many dis-
courses have been devoted by men in the past to
show that man is by nature a social animal. And
shall we, after asserting this and enjoining it, bear
1 Julian here prefers the Platonic account of the creation
in the Timaeuv to the Biblical narrative.
307
x 2
LETTER TO A PRIEST
irX.tjaiov e^ofjiev; etc oV; TWV TOIOVTCOV r)6a)V re KOI
eTTLTrjSevfjidTcov e/caaro^ ?}//,eoz> op/jnti/jievo^ evKafteias
T/79 et9 TOVS Oeovs, xprjaTOTijTOs rr}? et? dvQpcoTrovs, 293
ayveias rr}9 Trepl TO aw/Aa, TO, TT]? evaefteia? epya
, 7ripa)/j,i>os Be aei TI irepl rwv
$>iavoeia6ai KOI fjierd nvos tnrofS
t? ra lepa TMV Oewv KOI ra dydX/Aara Tfytt?}? Kal
, crefto^evos wcnrep av el irapovra^ ewpa
Oeovs. dyd\fjuna yap Kal /Sw^ou? KOI TTU/JO?
da-ftecrrov (J)v\a/cr)V /cal iravra avrXw? ra roiavra
(Tv/j,/3o\a ol Trarepe? eOevro TT)? Trapovalas TWV
9ewv, ov% iva eicelva Oeovs vo^iffw^ev, aXX' tva B
o^ avrwv rou? deovs BepaTrevawfjiev. eTreiSrj yap
avroi' TrpMra fjuev eSeigav r^filv dydX/^ara TO
8evTpov aTro TOV Trpwrov Twv 0wv yevos irepl
Trdvra TOV ovpavov KVK\O> Trepityepo/jievov. Bvva- C
Se ov& TOVTOIS aTroSt^ocr^at r?}9 Oepcnrelas
aTf poo-Sea ydp eaTi (frvaei' eTepov ~
7779 e^tjvpeOtj 767/09 dya\/uLaT(ov, e/9 o ra9
KT\OVVT$ eavTols ev/Aeveis rou9
0eoi)<$ KaTacTTijcro/jiev. wcnrep yap ol TMV ftaori-
\ecov OepaTrevovTes eLKovas, ovBev Seo/jievcov, 0/^-6)9
e<f>e\KovTai, Trjv evvoiav e/9 eavTovs, OVTO) Kal ol
Oewv OepaTrevovTes TCL dydk/maTa, ^eo^vwv ovoev D
TWV 0ea)v, oyLta>9 TreiOovaiv avTOV? e7ra/jivvet,v crfacri,
1 ffw^ariKus Petavius, Hertlein approves, <r/umKas MSS.
2 Tpov Hertlein suggests, Seurepov Reiske, Tpiroi> MSS.
308
LETTER TO A PRIEST
ourselves unsociably to our neighbours ? Then let
everyone make the basis of his conduct moral
virtues, and actions like these, namely reverence
towards the gods, benevolence towards men, per-
sonal chastity ; and thus let him abound in pious
acts, I mean by endeavouring always, to. have pious
thoughts about the gods, and by regarding the
temples and images of the gods with due honour
and veneration, and by worshipping the gods as
though he saw them actually present. For our
fathers established images and altars, and the main-
tenance of undying fire, and, generally speaking,
everything of the sort, as symbols of the presence
of the gods, not that we may regard such things as
gods, but that we may worship the gods through
them. For since being in the body it was in bodily
wise that we must needs perform our service to the
gods also, though they are themselves without bodies ;
they therefore revealed to us in the earliest images
the class of gods next in rank to the first, even
those that revolve in a circle about the whole
heavens. But since not even to these can due
worship be offered in bodily wise for they are by
nature not in need of anything 1 another class of
images was invented on the earth, and by performing
our worship to them we shall make the gods propitious
to ourselves. For just as those who make offerings
to the statues of the emperors, who are in need of
nothing, nevertheless induce goodwill towards them-
selves thereby, so too those who make offerings to the
images of the gods, though the gods need nothing,
do nevertheless thereby persuade them to help and
1 of. St. Paul, Acts 17. 25, "neither is he worshipped with
men's hands, as though he needed anything."
309
LETTER TO A PRIEST
/cal /crfBeaOar Bely/jia yap ecrriv w? a
o&iorrjros rj Trepl rd Bvvard rrpoOvfJiLa, KOI 6
ravrrjv TT\r)pwv evBr)\ov on fjiei6v(i)<; /ceivrjv
iv, 6 Be rwv Bvvarwv oXiywpwv, elra
v/jieyos rwv dBvvdrwv bpeyeffOai 877X0?
GCTTLV OUK K6iva fiGra^iWKwv, ci\\a ravra irapo- 294
p&v ovBe yap, i fj,r}$evos 6 $eo? Belrai, Sid rovro
ovSev avTti) TrpoaoLareov ovBe yap rr}? Bid \oywv
Selrai. ri ovv; ev\oyov avrov diro-
/cal ravTr)?; ovbafAax;. ov/c dpa ot8e B
TT}? Std TWV epywv et? avrov yiyvofievris rt//%, ^9
evo/jLoderrja'av ov/c eviavTol rpet? ovBe TpLcr^iKioi,
vra? 8e 6 7rpo\a/3a)V alu>v ev Trdat rot? Tr}<? 7^5
ovv et? rd TMV Oewv dydXfiara jj,ij C
rot vofAi^ayfjLev avrd \idovs elvai /jufie %v\a, p,r)8e
^livroi TOW? 06ovs avTOvs elvat ravra. /cal yap
ov$e ra? {3acn\i/cds el/covas v\a /cal \LOov /cal
\eyouev, ov firjv ovoe aurou? TOI/? /3a-
J3a& i\ewv . oVrt? ovv e<m
6pa rrjv TOV ySacrtXea)? efc-
icova, /cal ocTTi? ecrrt (j)i\,6rrai^ T^Sero? opa rrjv TOV D
7rat8o9, teal o<7Ti9 (pi\O7rdra)p ryv rov irarpos.
ovtcovv /cal 6VT49 (j)i\60eos rjSews eh rd rwv Oewv
dyd\fJiara /cal r9 eltcovas diroftXeTrei, aeftope-
vo<> djjia /cal (frpirrayv e d(f>avov$ opwvras etV av-
rov TOU9 Oeovs. ct Tt9 ovv ol'erai Beiv avrd fjiifie
Bid TO Oewv drra^ ei/covas
LETTER TO A PRIEST
to care for them. For zeal to do all that is in one's
power is, in truth, a proof of piety, and it is evident
that he who abounds in such zeal thereby displays
a higher degree of piety ; whereas he who neg-
lects .what is possible, and then pretends to aim at
what is impossible, evidently does not strive after
the impossible, since he overlooks the possible. For
even though God stands in need of nothing, it does
not follow that on that account nothing ought to be
offered to him. He does not need the reverence
that is paid in words. What then ? Is it rational
to deprive him of this also ? By no means. It fol-
lows then that one ought not to deprive him either
of the honour that is paid to him through deeds, an
honour which not three years or three thousand
years have ordained, but all past time among all the
nations of the earth.
Therefore, when we look at the images of the
gods, let us not indeed think they are stones or
wood, but neither let us think they are the gods
themselves ; and indeed we do not say that the
statues of the emperors are mere wood and stone
and bronze, but still less do we say they are the
emperors themselves. He therefore who loves the
emperor delights to see the emperor's statue, and he
who loves his son delights to see his son's statue,
and he who loves his father delights to see his
father's statue. It follows that he who loves the gods
delights to gaze on the images of the gods, and
their likenesses, and he feels reverence and shudders
with awe of the gods who look at him from the
unseen world. Therefore if any man thinks that
because they have once been called likenesses of the
gods, they are incapable of being destroyed, he is, it
LETTER TO A PRIEST
a<f>pa)v elvai /JLOI
avTa fjLrjBe VTTO dvdpwTrwv yevevOai. TO 295
Be VTT* dvBpos aocj)ov teal dyadov yevo/jievov VTTO dv-
Opunrov Trovrjpov Kol a^adov^ (j)0aprjvai Bvvarai,.
ra Se VTTO TWV 6ewv %wvra ajd\fjiara /caracrKeva-
crOevTa r?}? a^avou? avrwv ovo-ias, ol Trepl TOV
ovpavov Ki>K\tt) (f>6p6/jLVOi, deoi, fjievei rbv ael
%povov aiBia. /jirj&els ovv airKTreirw Oeois opwv
/ecu a/covcov, co? evvftpiGav Tives et? ra
teal TOU9 vaovs. ap* OVK dvOpwTrovs
aTre/CTeivav 7ro\\oi, KaOdirep HiWKpdrrj /cal Aiwva B
teal TOV fjt,<yav 'Et/jLTreSoTi/jiov; wv ev olfr OTL fjiak-
\ov e/JL\rja' rot? 6eol<$. aXX' 6pa,T, OTI /cal TOVTWV
$>6apTov etSoTe? TO <7co/^a crui/e^copr/a-az/ elai Ty
(f)vaet /cal vTro^wpria-ai, Bi/crjv Se d7rr)Trj(rav
VCTTEpOV TTapd TWV KTiV(JLVT(tiV. O Br) CTVVe{3^
e<f> rjfjbwv 7rl TrdvTcov TWV ipocrv\a)v.
? ovv diraTaTw \6yoi<$ /j,r)8e TapaTTCTro
Trepl TT}? Trpovoias r)/jt,a$. ol yap r^fMv ovei$>i^ovT<$ C
ra TOiavTa, TWV 'lovSaiwv ol 7rpo<f)rjTai, TL Trepl
TOV vea) (f)r)a-ovo- 1 TOV Trap' avTols TptTOV dvaTpa-
, eyeipo/juevov Be ovSe vvv; eyw Be elirov OVK
tfceivols, o? ye rocrourof? vaTepov %po-
dvaaTrjo-ao-Qai SievoijOrjv avTOV et? TL/JL^V TOV
TOS GTT avTw deov' vvvl Be e^prjad/jujv
Bel$;ai, ySoi'Xo/zez/o?, OTI TWV dvOpwjrivwv D
ovBev aOaTOV elvai BvvaTat real ol ra TOiavTa
312
LETTER TO A PRIEST
seems to me, altogether foolish ; for surely in that
case they were incapable of being made by men's
hands. But what has been made by a wise and good
man can be destroyed by a bad and ignorant man.
But those beings which were fashioned by the gods as
the living images of their invisible nature, I mean
the gods who revolve in a circle in the heavens,
abide imperishable for all time. Therefore let no
man disbelieve in gods because he sees and hears
that certain persons have profaned their images and
temples. Have they not in many cases put good
men to death, like Socrates and Dio and the great
Empedotimus ? l And yet I am very sure that the
gods cared more for these men than for the temples.
But observe that since they knew that the bodies even
of these men were destructible, they allowed them to
yield to nature and to submit, but later on they
exacted punishment from their slayers ; and this has
happened in the sight of all, in our own day also, in
the case of all who have profaned the temples.
Therefore let no man deceive us with his sayings
or trouble our faith in a divine providence. For as for
those who make such profanation a reproach against
us, I mean the prophets of the Jews, what have they
to say about their own temple, which was overthrown
three times and even now is not being raised up
again ? This I mention not as a reproach against
them, for I myself, after so great a lapse of time,
intended to restore it, in honour of the ,god whose
name has been associated with it. But in the
present case I have used this instance because I wish
to prove that nothing made by man can be inde-
1 Of Syracuse, whose claim to be immortal was accepted
by the Sicilians.
313
LETTER TO A PRIEST
ypdtyovres eXtfpovv rrpo^rai, ypaoiois
o/jLiKovvre^. ov$ev 8e ol/jiai tcwKveu rov
Oeov elvai /jieyav, ov /JLTJV (rrrovaiwv
ov$e e^Tjyrjrwv rv^elv. airiov Be, ori rrjv eavrwv
ov 7rapea"%ov aTTOKadrjpai rot? e
ov&e avoi^ai fjie^v/cora \iav ra
ov&e avafcadfjpai rrjv eTriKei/jLevrjv avrois d%\vv, 296
' olov (/)w<; yLteya Si' o/u^A,?;? ol avOpwiroi /3\e-
ov KaOapws ov$e eiXtKpivws, avTO Be
eicelvo vevofJUKOTes ov^l <co? /ca0apov, d\\a irvp
KOI TMV Trepl avTO TTUVTCOV oVre? dOearoi flowcri
/jieya' ^plrrere, $o(3ei<r06, Trvp, (frX
[j,d%aipa, pofifyaia, vroXXot? ovo^acn /niav e
/JLCVOL rr)v jB\a-nri,Krjv rov irvpbs Svvapiv. d\)C
inrep /JLi> TOVTCOV ISia fte\Tiov Trapaarijaai, TTOOTM B
<f>av\OTpoi, TWV Trap 1 -tifiiv OVTOL yeyovaai
ol TWV vTrep rov Oeov \6ywv StSao-^aXot.
TlpO(7iJKei Se ov rd TWV Oewv /JLOVOV dyd
TTpocricvveli', d\\d teal roi;? raovs tcai rd
KOI TOI"? /Sw^tou?" ev\oyov 8e KCLL TOI>?
rifjidv a)? \enovpyovs Oe&v KCU vTrrjpera^ real
oiaKovovvras rjfuv rd rrpos TOU? @eov$, avvem-
o"%vovra<; rfj etc dewv et'? 77/^-0.9 rwv dyaOwv So&ei' C
TrpoOvovcTL ydp rcdvrwv KOI vrrepev^ovrai. &i-
KCLLOV ovv drro$L%>ovai rrdtriv avrols OVK e\arrov,
el /zr? KOI rr\eov, r) rot? rco\iriKol<; dp^ovat ra?
el $e Tt? oterat rovro err* Ten;? yjpfyai
avrois KOI rol$ rrQ\i,rt,Kol<$ dp-ovaiv, errel
LETTER TO A PRIEST
structible, and that those prophets who wrote such
statements were uttering nonsense, due to their
gossipping with silly old women. In my opinion
there is no reason why their god should not be
a mighty god, even though he does not happen to
have wise prophets or interpreters. 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 study, nor have they allowed those studies
to open, their tightly closed eyes, and to clear away
the mist that hangs over them. But since these
men see as it were a great light through a fog, not
plainly or clearly, and since they think that what
they see is not a pure light but a fire, and they fail
to discern all that surrounds it, they cry with a loud
voice : " Tremble, be afraid, fire, flame, death, a
dagger, a broad-sword !" thus describing under many
names the harmful might of fire. But on this sub-
ject it will be better to demonstrate separately how
much inferior to our own poets are these teachers of
tales about the gods.
It is our duty to adore not only the images of the
gods, but also their temples and sacred precincts and
altars. And it is reasonable to honour the priests
also as officials and servants of the gods ; and because
they minister to us what concerns the gods, and they
lend strength to the gods' gift of good things to us ;
for they sacrifice and pray on behalf of all men. It
it therefore right that we should pay them all not
less, if not indeed more, than the honours that we
pay to the magistrates of the state. And if any one
thinks that we ought to assign equal honours to them
and to the magistr.-il.es of the state, since the latter
315
LETTER TO A PRIEST
KCL/ClVOl TpOTTOV TIVCL TOt<f Oi9 lpaTVOV<Tl,
(>v\aK$ oVre? TWV vofiwv, aXXa rd ye rfjs evvoias
Trapd iro\v ^prj ve/meiv TOVTOIS. ol pev yap D
A^aiol fcaiTrep 7roXeyiuoz> OVTCL rov tepea Trpocr-
erarTOv al&elvOai rq> fta,(Ti\el' T/yu-et? Be ov&e
rot/? <pi\ovs al&ovfjieda roi>9 ev^o^evov^ virep
'AXX' eTreiTrep 6 Xo^o? a? rrjv TrdXai 7ro6ovfj,e-
vrjv dp%r)v e'X^Xu^ei/, afyov elvai pot So/cet Sie\-
Oeiv e'^>efr}?, oTroto? rt9 &v o iepev? auro? re
SiKalws TL/jLTjOrja-erai KOI rou? 9eov<s rifjiaa-Oai
Troiijcrei. 1 TO yap rj/jierepov ov %/3^ (TKOTTCLV ov$e
e^erd^eiv, aXXa ew? av t'eyoev? TJ? o
avrov XP*1 Ka ^ OepaTreveiv^ el Se e
TTJV iepwavvriv ft)? dvdfyov diro^av-
Oevra Trepiopdv ea)? Be Trpodvei teal Kardp^erai fcal
roi? Oeols, &>? TO Ti/jLidyTarov TWV Oewv
7r/?O(T/3Xe7rTO9 e(TT\v rj/jiLV yu-era alBovs Kal
ei)Xa/5e/a9. CLTVTTOV yap, el rou? /ae^ \L9ovs, e'f c5z/ oi
l TreTroirjvTai, Bid TO KdB lepwaddi rot? Oeois
OTL /jioptytjv e^ovcri Kal a-^/jia Trpe-
TTOV, et? ^z/ etVt KaTea-Kevaa/jLevoL \eiTovpyiav, B
dvBpa Be KaOwaiayfJievov rot? Oeols ov/c ol^aofJieOa
%pfjvai, Tiudv. ior&)9 VTToXrjtyeTai TI<$' aXXa
dBi/covvTa Kal e^afiapTavovTa TroXXa rwi' 737709
3 l6
1 ai iroirjati Hertlein suggests, lacuna MSS.
2 a.-ya.7ru>/j.(i> Hertlein suggests, aya.Trriffofj.ev MSS.
LETTER TO A PRIEST
also are in some sort dedicated to the service of the
gods, as being guardians of the laws, nevertheless we
ought at any rate to give the priests a far greater
share of our good will. The Achaeans, for instance,
enjoined on their king 1 to reverence the priest,
though he was one of the enemy, whereas we do not
even reverence the priests who are our friends, and
who pray and sacrifice on our behalf.
But since my discourse has come back again to
the beginning as I have so long wished, I think it
is worth while for me to describe next in order
what sort of man a priest ought to be, in order that
he may justly be honoured himself and may cause
the gods to be honoured. For as for us, we ought
not to investigate or enquire as to his conduct,
but so long as a man is called a priest we ought to
honour and cherish him, but if he prove to be
wicked we ought to allow his priestly office to be
taken away from him, since he has shown himself
unworthy of it. But so long as he sacrifices for us
and makes offerings and stands in the presence of
the gods, we must regard him with respect and
reverence as the most highly honoured chattel 2 of
the gods. For it would be absurd for us to pay
respect to the very stones of which the altars are
made, on account of their being dedicated to the
gods, because they have a certain shape and form
suited to the ritual for which they have been
fashioned, and then not to think that we ought to
honour a man who has been dedicated to the gods.
Perhaps someone will object " But suppose he does
wrong and often fails to offer to the gods their sacred
1 Agamemnon ; Iliad 1. 23.
2 cf. Plato, Phaedo 62 c ; Letter to the Athenians 276 B.
317
LETTER TO A PRIEST
TGI/? 8eov$ offitov; eya) ?; (prj/jn ^prjvat TOP
roiourov e];e\6y%6iv, 'iva //.^ rrovrjpos wv
rov<$ Oeovs, e&>? S' av e^eXey^rj 1 rt?, //-
ovBe jap ev\o<yov eVtXaySoyue^ou? TavT^ TJ}? C
ou Tovra)V JJLOVOV, d\\a KOI TCOV eTTtr?;-
rr)V nfjirjv TrpoaafyaipeicrOai,. ecrrw
TOLVVV axTTrep ap%cov, ovra) & KOL iepev? ird^
, 7Ti8r) ical aTro^acr/? eVrt Qeov rov
e? dprjrfjpas draaOaX-irjcn vboio
plover a-Tro^coXia, KCU yepdea-criv
e\ov
l 7rd\iv ev aXXot? o Beo<$ (f)rjcri, 298
ITa^ra? pev Oepdirovras epovs o\orjs /ca/co-
Kal $TI<TIV vTrep TOVTWV $iicr)v CTTiOrjcreiv
TIoXXw^ 8e elprjjjievMV TOIOVTWV Trapa rov
OL MV V(TTl /JLaOoVTClS O7T6)? XPV TlfAaV Kal
Oepajrevetv TOL/? te/je'a?, elprjaeTai fioi Sia 7r\ei-
ovwv ev aXXot?' a?ro%p7; Be vvv, OTI yJr] a-^eBid^a)
/j,r)$ev, 67ri$eiai TIJV re etc rov Oeov Trpopprjaiv B
tcai TO eTTLray/jia rwv avrou \6ya)v Itcavov
el T^? ovv dgioTTKrrov vireiX^ev
SiSda/caXov rwv TOIOVTGIV, al&e<T0els rov
| ? , Hertlein suggests, t&\eyxy MSS.
318
LETTER TO A PRIEST
rites ? " Then indeed I answer that we ought to
convict a man of that sort, so that lie may not by
his wickedness offend the gods ; but that we ought
not to dishonour him until he has been convicted.
Nor indeed is it reasonable that when we have set
our hands to this business, we should take away their
honour not only from these offenders but also from
those who are worthy to be honoured. Then let
every priest, like every magistrate, be treated with
respect, since there is also an oracle to that effect
from the Didymaean god : l " As for men who with
reckless minds work wickedness against the priests
of the deathless gods and plot against their privi-
leges with plans that fear not the gods, never shall
such men travel life's path to the end, men who
have sinned against the blessed gods whose honour
and holy service those priests have in charge." 2
And again in another oracle the god says : " All
my servants from harmful mischief ;" 3 and he
says that on their behalf he will inflict punishment
on the aggressors.
Now though there are many utterances of the god
to the same effect, by means of which we may learn
to honour and cherish priests as we ought, I shall
speak on this subject elsewhere at greater length.
But for the present it is enough to point out that 1
am not inventing anything offhand, since I think
that the declaration made by the god and the
injunction expressed in his own words are sufficient.
Therefore let any man who considers that as a
teacher of such matters I am worthy to be believed
1 Apollo.
2 An oracle from an unknown source : these verses occur-
again in Epistle 62. 451 A. 3 Sc. I will protect.
319
LETTER TO A PRIEST
Oeov eKCiva) ireiOeaOw teal TOi>9 lepeas
8ea)v rifjidTO) Bia(f)ep6vT(t)<>' OTTOLOV Be avTov elvat
%pr), TreipdcrofjiaL vvv elirelv, ov% eveica croir TOVTO
/jiev jap CL pr] TO vvv rfTTiO'rd/jLrjv, d/j,a JJLCV rov
fcaOrjyefjiovos, apa Be TMV fieyio-Twv Oewv ^aprv-
povvrwv, OTL TTJV \enovpjiav TavTTjv Bia0rf(Ty C
tfaX&)<?, oaa ye et? TrpoaLpecrLv r)tcei TTJV o-rfv, ovB*
civ erok^a-d aoi peTaBovvai TOCTOVTOV Trpdy-
yLtaro?' aXX' OTTCO? e^ t ^? evrevOev BiBda/ceiv rovs
aXXoL'9, OVK ev rat? 7ro\eai povov, d\Xa /cat ev
rot? dypois evXoywrepov Kal evr' e^oucrta?, &>9 OVK
OIK006V avra voet? Kal Trpdrre^ /AOZ/O?, e^et? Be
Kal e'yue o-vfi"^"r)cf)ov ffeavrw, BoKovvrd ye elvai
Bia TOL>? Oeovs dp^uepea i^eyLdTov, d^tov pev ov-
Ba/j,ws TrpdyfjiaTOS TOCTOVTOV, povKbpevov Be elvai
Kal Trpoaev^oi^evov del rot? 0ol<$> v yap laOi, D
fjieydkas r}/jiiv ol Oeol //-era rrjv TeXevTrjv e
e7rayye\\ovTai. Treia-reov Be aurot?
d^evBeiv yap elwOacriv oi>% virep eKeivwv fiovov,
d\\d Kal TWV ev r&> ftia) ryBe. ol Be Bid
irepiovaiav Bvvd/jLews oloi re oVre? Kal r^9 ev TW
(BLu) TOVTO) Trepiyevecrdai rapa%r)<; Kal TO draKrov
avTov Kal TO d\\oKorov eiravopdovv ap OVK ev
/J,d\\ov, OTTOV Birjprjrai rd //-a^OyCte^a, %wpi-
iev T7}9 ddavdrov ^f%r}9, yf)S Be yevo-
jjievov rov veKpov crco//,aTO9, iKavol Trapaa"%eiv
e&ovrai ravO^ oaaTrep 7rr)yyei\avTO T0t9 dv-
OpwTTOis; a&oT9 ovv, OTL fjieyd\a^ e^eiv eBocrav
320
LETTER TO A PRIEST
show due respect to the god and obey him, and
honour the priests of the gods above all other men.
And now I will try to describe what sort of man a
priest himself ought to be, though not for your
especial benefit. 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 important. But I do so
in order that you may be able from what I say to
instruct the other priests, not only in the cities but
in the country districts also, more convincingly and
with complete freedom ; since not of your own self
do you alone devise these precepts and practise
them, but you have me also to give you support,
who by the grace of the gods am known as sovereign
pontiff, though I am indeed by no means worthy
of so high an office ; though I desire, and more-
over constantly pray to the gods that I may be
worthy. For the gods, you must know, hold out
great hopes for us after death ; and we must
believe them absolutely. For they are always
truthful, not only about the future life, but about
the affairs of this life also. And since in the super-
abundance of their power they are able both to
overcome the confusion that exists in this life and
to regulate its disorders and irregularities, will they
not all the more in that other life where conflicting
things are reconciled, after the immortal soul has
been separated from the body and the lifeless body
has turned to earth, be able to bestow all those
things for which they have held out hopes to man-
kind ? Therefore since we know that the gods
3"
VOL. II. Y
LETTER TO A PRIEST
ol Oeol rot? lepeva-i T? dfjLOiftds, eyyvov? avrovs
ev Tcaai T??? dia<> TWV Oeayv KaTacrKevdawfjiev^ wv B
Trpo? ra TrXijOrj %pr) \e<yeiv Seiy/jua TOV eavrwv
ftiov.
OVTCO yap 7;yua? Trpeirei rot? 6eols \eirovpyeiv &>?
TrapeaTrjKoaiv avrois KOI opwa-L /j,ev r/yita?, oi>%
opw^evoL^ Se v<$* rj/AWv Kal TO Tracr^? avy^ o/jL^a
Kpelrrov a-^pi TWV tnroKpvTrTOfjievwv iifMV \oyi- C
(TfJLMv SiaTeraKocriv. OTL Be OVK eyu-o? o ^0709
OUTO? e<TTiv, d\\a TOV Oeov, Sia 7roX\.wv /JLCV
Svo Si ei^o? TrapaaTijaai, TTW?
ol 6eol TrdvTa, TTW? Se eiri rot?
^>oLj3eitj rerarat Tavvaia-KOTros d
Kat re Sia crTepewv %/36t Ooov o/jb^a nreTpdwv, D
Kat Sta fcvaver)<; aXo9 ep^erai, oi)8e e
IlX^^i'? dcrTepoeo'cra Tra\iv&ivr)TO<; lovaa
Qvpavbv et? d/cd/AavTa . (TO^T)? KaTa
QvS* ocra vepTeptcov uTreSefaro
Taprapo? a^Xuoevro? 1 ^TTO 6(f)ov at8o? et'cr&r 300
Se /3porot? ydvvfiai TOGOV, ocrcrov
e \LOov Kal Trerpa?
e 7T\OV rj TWV dvO ptoTTWV ol/CLOT6pOl'
t (TwyyeveffTepov TT/>O? row? Oeovs, TOCTOVTM
et/co? ecrrt
os Hertlein suggests ; oxAv^eo-o-av MSS.
3"
LETTER TO A PRIEST
have granted to their priests a great recompense, let
us make them responsible in all things for men's
esteem of the gods, displaying their own lives as
an example of what they ought to preach to the
people.
The first thing we ought to preach is reverence
towards the gods. For it is fitting that we should
perform our service to the gods as though they
were themselves present with us and beheld us, and
though not seen by us could direct their gaze, which
is more powerful than any light, even as far as
our hidden thoughts. And this saying is not my
own l but the god's, and has been declared in many
utterances, but for me surely it is sufficient, by
bringing forth one such utterance, to illustrate two
things in one, namely how the gods see all things
and how they rejoice in god-fearing men : " On all
sides %xtend the far-seeing rays of Phoebus. His
swift gaze- pierces even through sturdy rocks, and
travels through the dark blue sea, nor is he unaware
of the starry multitude that passes in returning
circuit through the unwearied heavens for ever by
the statutes of necessity ; nor of all the tribes of
the dead in the underworld whom Tartarus has ad-
mitted within the misty dwelling of Hades, beneath
the western darkness. And I delight in god-fearing
men as much even as in Olympus." 2
Now in so far as all soul, but in a much higher
degree the soul of man, is akin to and related to the
gods, so much the more is it likely that the gaze of
the gods should penetrate through his soul easily and
1 Euripides, fr. 488 Nauck ; of. 197 C, 358 D, 387 B, 391
this phrase became a proverb ; cf. Lucian, Hermotimus 789.
2 An oracle from an unknown source.
323
LETTER TO A PRIEST
TWV Oewv TO SfJLfta. Oea l Be rfyv ^>i\av- B
OpwrrLav TOU Oeov ydvvadai fydaKovros rfj rwv
evarefiwv dvbpwv Siavoia oaov 'OXuyLtTro) rw tca6a-
pcordra). TTW? 2 rj/jilv OUTO? ot%t /cal dvd^ei ra?
tyvxas rjjJLWv a7ro rov 6(f)ov /cal rou Taprdpov
yu-er' evcreftelas avrw Trpoaiovrwv; olSe [juev yap KO\
rou? ev ray Taprdpa KaraKK\6La yLte^ou?- ovSe yap
eicelva TT}? TWV Oecov e/cros Tr'nrTei Swdfjuecos'
e7rayyeX\Tai, Se rot? evaefSecri rov "O\V/JLTTOV dvri C
rov Taprdpov. SioTrep %/or) ^akiara r&v T/)?
3eta9 pycov dvre%ecr0aL rrpoa-iovras fjiev rot?
per ev\a/3eias, alcr^pbv firfSev /jirjre \yovra<;
aKovovras. dyveveiv be ^pr) rovs iepeas OVK
fJiovov d/caddprcov ovSe dae\ywv rrpd^ewv,
d\\d real prj/ndrcdv real d/cpoa/jLarcov TOIOVTQ)V.
ej~e\ara roLvvv eo~rlv TJ/MV irdvra ra erra^Orj
crKWfjL/jLara, rraaa Se acreXy^9 6/^tXta. /cal O7rw9
elSevai 6^779 o /3ovXo/zat (frpd^eiv, ieputfjievos ns
y Ap%i\o%ov dvayivaxT/cerci) pyre 'Irnrwvaicra D
a\\ov TWO, rwv rd roiavra yp
KOI rr)<s 7ra\aids /cco/jiwBias oaa
eas' aptivov y^kv ydp' /cal rrd
Trperrot, 8' av r]^tv r; (f)i\O(7O(pLa /jLovr), /cal rovrwv
ol 6eov<$ rjye/jiovas Trpoa-rrjcid^evoL rfjs eavrwv
7rai8eta9, wcrrcep^ TlvOayopas /cal Tl\drcov /cal
' A p terror 6X779 oi re d/j,(j)l Xpvcnrrrrov /cal Ztfvcova.
rrpoaeicreov yu-ez^ ydp ovre rrdcnv ovre rot9 rrdvrwv
Scypacnv, aXXa e/celvois pbvov KOI eiceivwv, ocra 301
1 e 'a Brambs, MSS., 0ey Reiske, Cobet, Hertlein.
2 TTWS Hertlein suggests, Trdvrcas MSS.
3 Hertlein suggests, #?rep MSS.
LETTER TO A PRIEST
effectively. And observe the love of the god for
mankind when he says that he delights in the dis-
position of god-fearing men as much as in Olympus
most pure and bright. How then shall he not lead
up our souls from the darkness and from Tartarus, if
we approach him with pious awe ? And indeed he
has knowledge even of those who have been im-
prisoned in Tartarus for not even that region falls
outside the power of the gods, and to the god-
fearing he promises Olympus instead of Tartarus.
Wherefore we ought by all means to hold fast
to deeds of piety, approaching the gods with
reverence,, and neither saying nor listening to
anything base. And the priests ought to keep
themselves pure not only from impure or shameful
acts,, but also from uttering words and hearing
speeches of that character. Accordingly we must
banish all offensive jests and all licentious inter-
course. And that you may understand what I
mean by this, let no one who has been consecrated
a priest read either Archilochus or Hipponax 1 or
anyone else who writes such poems as theirs. 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 priests ;
and of philosophers only those who chose the gods
as guides of their mental discipline,, liks Pythagoras
and Plato and Aristotle, and the school of Chrysippus
and Zeno. For we ought not to give heed to them
all nor to the doctrines of all, but only to those
philosophers and those of their doctrines that make
1 Hipponax of Ephcsus, a scurrilous poet who wrote in
choliambics (the skazon) and flourished about the middle of
the sixth century B.C. ; of. Horace, Epodes 6. l"2.
325
LETTER TO A PRIEST
eucre/3eta9 earl Troirjri/ca Kal SiSdcncei Trepl Oewv
irpMT-ov [lev a>? elcrlv, elra &>9 trpovoova-t, TWV rybe,
Kal 9 epyd^ovrau pev oSe ev Katcbv ovre dvBpu>-
TTOVS ovre aXX^Xof? <j)QovovvT<> KOL fta&Kaivovres
/cal TroXe/zowTe?, OTrola ypdfyovTes ol JAW Trap'
Troirjral Karefypovrjdrja'av, ol Se TWV 'lovSaiwv
arera/jieva)^ o-vyKara(TKvd^oi>r6<i VTTO B
rwv d0\ici)v rot/row rwv Trpoa-vei/jbavTcov eaurovs
rot? FaXtXatoi9 Oav/md^ovrai.
IT^eVot S' av rjjjilv iaTOpiais evrvy^dveiv, oirocrat,
(Tweypd^rjcrav 7rl 7re7rot?7/xe^ot9 ro?9 epyow ocra
Se ecmv ev iaTOplas eibei irapa rot9
a TrXao-yuara irapair^reov,
/cal Trdvra a7rXa>9 ra roiavra. KaOdirep
yap ovBe 6809 vracra rot9 ieptopevois ap/jiorreL,
t, Se Xp?) Kal ravra?, 01/70)9 ovBe dvd- C
irav lepw^evw irpeTrei. eyyiverai ydp
vxfj SidOecrLS VTTO TWV \6ywv, Kal /car'
eyeipei r9 eTriQv/jLias, elra e%ai$vys
Seivrjv <fi\6ya, irpos TJV olfjiai %pr) Troppw-
0ev Traparerd^dai.
M^re 'EtTTiKovpeios eldirco \6yo<$ fjbrjre Tlvppco-
Vio<?' rfBij /AW ydp /caXw9 Troiovvres ol Oeol Kal
dvrjprjKaa-iv, ware eiTL\ei7reiv Kal rd r rr\elo~Ta D
TWV /3t/3\,/6t)Z/. OyLtft)9 OVO*eV K(i)\VL TV7TOV
e7ri[jLVY)Q-6r)vai /j,ev Kal TOVTCOV, oTroiwv %/)?; fj,
roL'9 lepeas ajre^ecrdai \oywv, el Se \6ywv,
Trporepov evvoiwu. ovBe ydp ol^ai ravrov eartv
326
LETTER TO A PRIEST
men god-fearing, and teach concerning the gods, first
that they exist, secondly that they concern them-
selves with the things of this world, and further that
they do no injury at all either to mankind or to one
another, out of jealousy or envy or enmity. I mean
the sort of thing our poets in the first place have
brought themselves into disrepute by writing, and
in the second place such tales as the prophets of
the Jews take pains to invent, and are admired for
so doing by those miserable men who have attached
themselves to the Galilaeans.
But for us it will be appropriate to read such
narratives as have been composed about deeds that
have actually been done ; but we must avoid all
fictions in the form of narrative such as were cir-
culated among men in the past, for instance tales
whose theme is love, and generally speaking every-
thing of that sort. For just as not every road is
suitable for consecrated priests, but the roads they
travel ought to be duly assigned, so not every sort
of reading is suitable for a priest. For words breed
a certain sort of disposition in the soul, and little by
little it arouses desires, and then on a sudden kindles
a terrible blaze, against which one ought, in my
opinion, to arm oneself well in advance.
Let us not admit discourses by Epicurus or
Pyrrho ; but indeed the gods have already in
their wisdom destroyed their works, so that most
of their books have ceased to be. Nevertheless
there is no reason why I should not, by way of
example, mention these works too, to show what
sort of discourses priests must especially avoid ; and
if such discourses, then much more must they avoid
such thoughts. For an error of speech is, in my
327
LETTER TO A PRIEST
d/j,dprrjfAa yXwrrrjs /cal Biavoias, dXX' e/ceivrjv
>? KOI T
e/cevrj &vve;afjiapravov<rr)s. eKjj,avviv %pr) rou?
v/jivovs ra)v Oewv elcrl Be ovrot, TroXXol /jiev Kal
/ca\ol rrerroirjiJLevoL TraXato?? /cal veow ov fArjv
ttXX' e/ceivovs Treipareov eiria'Taardai TOI)? ev rot?
iepois aBo/jievovs. ol 7rXeto"Tot yap UTT' avrwv
TWV 6ewv iKTvdevT(i)v $60r)(rav, 6\iyoi, Be rives 302
eTToiijOrjaav /cal Trapa dvOpwTrcov, VTTO irvevfjiaTOS
evOeov /cal '^rv^rj^ dftdrov Tols /ca/cois eTrl rf) rwv
Tavrd 76 afyov eTrtrrjBeveiv /cal
TroXXa/ct? rot? Oeols IBia /cal B^/jioa-i
fjiev T/3t? TT}? r)/j,epa<;, el Be fjbrf, Trdvra)? opdpov ye 1
KOI Bei\r)S' ovBe yap ev\oyov aOvrov ayeiv rjfjuepav
rf VVKTO. rov iepwfjbevov dp%rj Be opdpos /j,ev rj/jiepas, B
oifria Be VVKTOS. evXoyov Be d^o'repwv rot? Oeols
dirdp^eaOai rwv BiacTrrj/jidTcov, orav e^wOev TTJS
lepaTi/cr)? ovres rvy^dvco/jiev \eirovpyias' w? ra
76 ev rot? tepois, ocra Trdrpios Biayopevei vbfjios,
(j)V\drreiv TrpeTrei, /cal ovre 7r\eov ovre e\arToi>
n Troirjreov avrwv diBia ydp eari, rd TWV Oewv
Mare fcal ^a? %pr) piiielaQai rrjv ovaiav avrwv,
r (v avrovs l\a<TKCt)/jLeda Bid TOVTO 7r\eov. C
Et fJ>ev ovv rj/juev avro-^rv^al povai, TO o-w/i-a Be
7r/)09 /ArjBev rj/jLLV Stcei^Xet, /caXw? av el^ev eva TLVCL
rot? iepv<riv dfyopi^eiv $lov eirel Be ov% lepevatv
ttTrXeo?, aXXa /cal T& 2 iepel Trpoarf/cei fjiovov, o Brj
/card rov /caipbv r^? \eirovpyia$
1 76 Hertlein suggests, re MSS.
2 T< Wright, obs Hertlein, MS8. The meaning is not clear
and Petavius suspects corruption.
328
LETTER TO A PRIEST
opinion, by no means the same as an error of the
mind, but we ought to give heed to the mind first of
all, since the tongue sins in company with it. We
ought to learn by heart the hymns in honour of the
gods and many and beautiful they are, 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 temples. For the greater number were
bestowed on us by the gods themselves, in answer
to prayer, though some few also were written by
men, and were composed in honour of the gods by
the aid of divine inspiration and a soul inaccessible
to things evil.
All this, at least, we ought to study to do, and
we ought also to pray often to the gods, both in
private and in public, if possible three times a day,
but if not so often, certainly at dawn and in the
evening. For it is not meet that a consecrated
priest should pass a day or a night without sacrifice ;
and dawn is the beginning of the day as twilight is
of the night. And it is proper to begin both periods
with sacrifice to the gods, even when we happen
not to be assigned to perform the service. For it
is our duty to maintain all the ritual of the temples
that the law of our fathers prescribes, and we ought
to perform neither more nor less than that ritual ;
for eternal are the gods, so that we too ought to
imitate their essential nature in order that thereby
we may make them propitious.
Now if we were pure soul alone, and our bodies
did not hinder us in any respect, it would be well
to prescribe one sort of life for priests. But since
what he should practise when 011 duty concerns the
individual priest alone, not priests absolutely, what
329
BETTER TO A PRIEST
TL 8e TO) * iepareveiv
prjTeov, orav e/cro? 17 TT}? ev rot9 te/oot? \eirov pyias;
olfAai Be %pf)vai TOV lepea TrdvTcav ayvevaravra D
vv/cra KCL\ rj/jiepav, * elra a\\r)v eV avrfj VVKTO,
ol? Siayopevovcrtv ol Oea-^ol Kadap-
Ol/TftJ? elVo) (froiTWVTO, TOV LCpOV fJLVl,V OCTtt?
at/ rjjuLepas 6 i^oyLto? /ceXevy. rpLa/covra fjiev 'yap al
Trap' f)iuv elaiv ev 'Pcoyu,??, Tra/a' aXXot9 Se aXXa)?.
ev\oyov ovv ^ olfiai fjueveiv cnrdcras ravras ra?
vjfjLepas ev rot? iepol<$ tyiXoaofyovvTa, /cal yu^re
et? oiKiav pabl&iv /jujre et? dyopdv, d\\a ytt^Se 303
ev rot? te/904? o/mz^ e7rifjLe\elaOai -
TO ^eto^ OepaTreias avrbv ecfropwvra
iravra /cal ^iardrrovTa, TrK^pwaavra Se ra?
rj/jiepas eira erepw Trapa^wpelv rfjs \CI,TOV pyias.
eTrl Se rbv avdptoirivov TpeTro/^evti) /3iov e^ecrrw
/cal /3ao[%i,v et? ol/ciav <f)L\ov /cal et? ea-Tiacriv
aTravTav Trapa/cXyOevTa, ^r] iravTwv, aXXa ra>y B
/3\Ti(TTa)V' ev TOVTW Be /cal ei? dyopdv 7rape\0elv
ov/c CLTOTTOV b\i<ydra<;, rjye^ova re TrpoaeiTrelv /cal
ap%ovTa, /cal rot? ei)Xo70)9 Seo/jLevois ocra
TLpeirei Se oljjiai, rot? iepeva-iv evbov pev s ore
aTYi, TWV iepwv Se efw TTJ avin^OeL &i>X a
1 rip Hertlein suggests, ws MSS.
33
LETTER TO A PRIEST
should we concede to a man who has received the
office of priest,, on occasions when he is not actually
engaged in service in the temples ? I think that
a priest ought to keep himself pure from all con-
tamination, for a night and a day, and then after
purifying himself for another night following on
the first, with such rites of purification as the
sacred laws prescribe, he should under these con-
ditions enter the temple and remain there for as
many days as the law commands. (Thirty is the
number with us at Rome, but in other places the
number varies.) It is proper then, I think, that he
should remain throughout all these days in the
sacred precincts, devoting himself to philosophy,
and that he should not enter a house or a market-
place, or see even a magistrate, except in the
precincts, but should concern himself with his
service to the god, overseeing and arranging every-
thing in person ; and then, when he has completed
the term of days, he should retire from his office in
favour of another. And when he turns again to the
ordinary life of mankind, he may be allowed to visit
a friend's house, and, when invited, to attend a
feast, but not on the invitation of all but only of
persons of the highest character. And at this time
there would be nothing out of the way in his going
occasionally to the market-place and conversing
with the governor or the chief magistrate of his
tribe, and giving aid, as far as lies in his pow r er, to
those who have a good reason for needing it.
And it is in my opinion fitting for priests to wear
the most magnificent dress when they are within the
temple performing the services, but when they are
outside the sacred precincts to wear ordinary dress,
LETTER TO A PRIEST
ovBe yap ev\oyov rot? SeSo/^e^ot?
y Oewv et? /cevoBo^iav /cara^prjcrdai /cal rvcfrov
fj,draiov. oOev dcfre/CTeov fjfuv effOfjros TroXuTeXe- C
ev dyopa /cal KO^TTOV rj KCU Trdcrr)^
a\a%oveLas. oi yovv Oeol TTJV TOcravTrjv
fji^iapdov a-wfypocrvvrjv, 7Tt8r) rov
e/ceivov /care^LKaa-av <f>0opav elBa)<$
re auro9 crvveaTpareveTO /cal rjv afav/crov aurw
Sia TOVTO TO Treirpw/jLevov, a r jrk^>r\vav avrov aX\,ov
e'f aXXou /cal /JLerea-r^a-av et? \r}%w Oelav. nrav-
yovv TCOV eTriaTpaTeva-dvTwv rat? r;^at?
TWV daTTiScov Trplv Karepydaacrdai cny- D
jpa^ovrcov /cal eyeipovrwv TCL Tpojraia
/cara T^? Gvpfyopas 1 TWV Ka&fjLeicov, 6 TWV Qewv
acrrj^a fjuev eirea-Tpdrevev e%wv oVXa,
Be /cal a-w^pocrvv^v &><? /cal 2 VTTO TWV
ef^aprvpetTo. SioTrep oi^ai %pr) /cal
TOU9 tepea? rj/j,as ra irepl ra? eaOfjras
r iva Tvyxdva)/jLv ev/jievwv TWV Oewv w? ov
je et9 auTou? eZa/JLaprdvo/jLev &rj/juov/jivo(, T9
Ofjras /cal Brj/AoaievovTes /cal 7rap%ovTes 304
7repi{3\e7Tiv rot? dvdpdoTroi? axnrep TL
el jap TOVTO 4 crv^aiveL, vroXXot
]fuv ov icaOapoi, teal Sia TOVTO
TO, TWV 6e&v <ru/A/3oXa. TO Be /cal
1 Kara T?}S (rv^opas Hertlein suggests, /cal ras ffvp.<bopas
MSS.
2 d)s /cal Hertlein would add.
3 Vas <ru><t>pove~iv Cohct suggests, lacuna Hertlein, MSS.
4 ei yap TOVTO Hertlein suggests, efrrep e/c TOVTOU
332
LETTER TO A PRIEST
without any extravagance. For it is not rational
that we should misuse, in empty conceit and vain
ostentation, what has been given to us for the honour
of the gods. And for this reason we ought in the
market place to abstain from too costly dress and
from outward show, and in a word from every sort of
pretentiousness. For consider how the gods, because
they admired the perfect moderation of Amphiaraus, 1
after they had decreed the destruction of that famous
army and he, though he knew that it would be so,
went with the expedition and therefore did not
escape his fated end, the gods I say transformed
him completely from what he had been, and removed
him to the sphere of the gods. For all the others
who were in the expedition against Thebes engraved
a device on their shields before they had conquered
the enemy, and erected trophies to celebrate the
downfall of the Cadmeans ; but he, the associate of
the gods, when he went to war had arms with 110
device ; but gentleness he had, and moderation, as
even the enemy bore witness. Hence I think that
we priests ought to show moderation in our dress, in
order that we may win the goodwill of the gods,
since it is no slight offence that we commit against
them when we wear in public the sacred dress and
make it public property, and in a word give^all men
an opportunity to stare at it as though it were some-
thing marvellous. For whenever this happens, many
who are not purified come near us, and by this means
the symbols of the gods are polluted. Moreover
1 Of. Aeschylus, Seven Against Thebes ; Euripides, Phoe-
nisftae 1118
ft /jLoivrts 'Afjupidpaos
333
LETTER TO A PRIEST
Trocrr;? ear irapavofjias KOI /cara-
t<? rot*? 6eov<$; elprjcrerai /Jiev ovv rjfjblv
teal Trepl TOVTWV ev a\\oi<> 1 BS dicpiftelas' vvvi Be
ft>? TVITW 7T/30? ere <ypd(f)a) Trepl avrwv.
Tot? aa-\yecrt TOVTOIS Oedrpoi^ TWV lepecov B
/x?;Set9 ^Ba/jiov 7rapa/3d\\eTO) /jt,r)$e els rrjv OIK iav
elaayera) ryv eavrov- Trperrei yap ovBa/Aws. KOI
el fiev olov re rjv e^eXdaai TravraTraaiv avra
rwv Oedrpoav, wcrre avTa 7rd\iv aTToBovvai
Aiovvcra) /caOapa yevo/Aeva, iravraj^ av eT
avro TrpoOvfjiw^ KaraaKevdcrai,. vvvi Be olo/jievos C
TOVTO ouT Bvvarbv ovre aXXw?, el, Kol Bvvarbv
ir), (rv^epov av avrb yevevOai, ravrrj<j fjiev
Travrdrraa-i TT}? (^fXoTiyLtta?' af^w Be
W? iepeas vTro^wpfja-at KOI dTrocrrrjvai, ru> B^/xw
TT)? ev rot? OeaTpois acreXyaa?. fjirjBels ovv iepevs
a? Oearpov elairw, jji^Be e^era) 2 <f)i\ov 0v/jLe\i/cbv
/LLrjBe dpfjLaT7j\drr)v, fjiTjBe op^rjcrrrj^ fj,rjBe fMfJbo^
avrov rfi 6vpa Trpodirw rot? lepols dywaiv
eTTLTpeTTO) fjuovov TO) /3ov\o/j,ev(t) 7rapa/3d\\eiv, D
wv ajniyopevrai fjiere^etv OVK dycovias /JLOVOV,
d\\a real Oeas rat? <yvvai%iv . vTrep Be TO>V
ri Bel KOI \eyeiv, ocra rai? Tr6\ecriv
Oedrpcov a-vvTe\eiTai,, a>? dfafcreov
TOVTWV earlv ofy lepev<Ti JJLOVOV, d\\a KOI
TraKTiv lepecov;
^Hv 'fJLev ovv to"ft)5 Trpb rovTOJV elprfcrdai /ca\6v,
oOev Kal O7rt09 %pr) TOU9 te/Qea? dTroBei/cvveiv ovBev
Be aroTTOv et? TOUTO yu-ot TOU? Xo^yof? \fjai. eya) 305
1 tv &\\ois Cobet would add ; cf. 298 A.
2 exe'rw Petavius suggests, lacuna Hertlein, MSS.
334
LETTER TO A PRIEST
what lawlessness it is, what arrogance towards the
gods for us ourselves when we are not living the
priestly life to wear the priestly dress ! However, of
this too I shall speak more particularly in another
place ; and -what I am writing to you at the moment
is only a mere outline of the subject.
No priest must anywhere be present at the
licentious theatrical shows of the present day, nor
introduce one into his own house ; for that is alto-
gether unfitting. Indeed if it were possible to banish
such shows absolutely from the theatres so as to re-
store to Dionysus those theatres pure as of old, I should
certainly have endeavoured with all my heart to
bring this about ; but as it is, since I thought that
this is impossible, and that even if it should prove to
be possible it would not on other accounts be ex-
pedient, I forebore entirely from this ambition. But
I do demand that priests should withdraw themselves
from the licentiousness of the theatres and leave
them to the crowd. Therefore let no priest enter a
theatre or have an actor or a chariot-driver for his
friend ; and let no dancer or mime even approach his
door. And as for the sacred games, I permit anyone
who will to attend those only in which women are
forbidden not only to compete but even to be spec-
tators. With regard to the hunting shows with dogs
which are performed in the cities inside the theatres,
need I say that not only priests but even the sons of
priests must keep away from them ?
Now it would perhaps have been well to say
earlier from what class of men and by what method
priests must be appointed ; but it is quite appro-
priate that my remarks should end with this. I say
335
LETTER TO A PRIEST
ev rat? vroXecrt 3e\Tia-Tov$ fcal
lav T6 TrevrjTes wcnv edv re rrXovaior
7T/909 TOVTO ^778' r)Tio~ovv dfyavovs KOI
6 7,/o Sta Trpaorrjra XeX^^cb? ou Sta
r^ rov d^iO)fjLaro<; dcfidveiav 3t/caio? etrrf KCO-
\veadai. KCLV 7rewr)<> ovv y TIS SrjfjLorrjs G^WV
ev eavru> &vb ravra, TO re (j)i\66eov KOL TO
<$>i\,dv6pwTrov, lepevs dTro&eifcvvcrOa). Sely/j,a Be B
TOV (f>i\o0eov fjiev, el TOV? ol/ceiovs aTravTas et?
Trjv irepl TOVS Oeovs ev&efteiav eldaydyoi, TOV
Be, el KOL e o\i<ya)V
l rot? Beo/jLevoL? Kal fJLTaBiBa)(Ti,
eLpwv ocrou? av olo? re 97.
TLpocreKTeov yap yLtaXtcrra TW fjbepei TOVTW, teal
]V laTpeiav evTevdev Troi^Teov. erreiBr) yap ol/j,ai
TOU? Tre^ra? a yLteXeta & ] at, rrapopw/jievovs
vrrb TWV lepewv, ol Sucra-e/Set? Ta\L\aloi KaTavorj- C
e7re6evTO TavTrj TT) <fci\av6 pwTriq, /cal TO
TWV epywv Bt,a TOV evBofu/jiovvTOS 1 TWV
aTcov e/cpaTvvav. wo-Trep yap 2 ol TO,
TraiBia Bia TOV Tr\aKovvTO<$ e^aTraTWVTes TO> /cal
St? Kal rpt? Trpoecrdai, TreiOovvw aico\ov6clv
, eW, orav drroo'T'ija'ccta'i rroppco TWV ol/ceitov,
et? vavv drreBovTo, /cal yeyovev e/9
avra^ra TOV ef 779 @lov iriKpov TO Bogav 7r/>o9 oXuyov
os Hertlein suggests, /caXAio-row SOKOVVTOS
Reiske, SOKOVVTOS MSS. 2 yap Hertlein would add.
336
LETTER TO A PRIEST
that the most upright men in every city, by prefer-
ence those who show most love for the gods, and
next those who show most love for their fellow
men, must be appointed, whether they be poor or
rich. And in this matter let there be no distinction
whatever whether they are unknown or well known.
For the man who by reason of his gentleness has not
won notice ought not to be barred by reason of his
want of fame. Even though he be poor and a man
of the people, if he possess within himself these two
things, love for God and love for his fellow men, let
him be appointed priest. And a proof of his love
for God is his inducing his own people to show
reverence to the gods ; a proof of his love for his
fellows is his sharing cheerfully, even from a small
store, with those in need, and his giving willingly
thereof, and trying to do good to as many men as
he is able.
We must pay especial attention to this point, and
by this means effect a cure. For when it came
about that the poor were neglected and overlooked
by the priests, then I think the impious Galilaeans
observed this fact and devoted themselves to
philanthropy. And they have gained ascendancy
in the worst of their deeds through the credit
they win for such practices. For just as those who
entice children with a cake, and by throwing it to
them two or three times induce them to follow
them, and then, when they are far away from their
friends cast them on board a ship and sell them
as slaves, and that which for the moment seemed
sweet, proves to be bitter for all the rest of their
lives by the same method, I say, the Galilaeans
337
LETTER TO A PRIEST
ry\VKv, TOP avTov KOI avrol rpoirov ap^dfJievoi, Sia D
T?}? Xe70yue^9 Trap 1 CLVTOLS dyaTrrjs teal vTroSo^/}?
teal Siatcovias rpaTre^wv eart jap &orirep TO epyov,
ovrco Be /cal Tovvo^a Trap avrols TTO\V
evijyayov 6? rrjv
338
LETTER TO A PRIEST
also begin with their so-called love-feast, or hospi-
tality, or service of tables, for they have many
ways of carrying it out and hence call it by many
names, and the result is that they have led very
many into atheism. . . . - 1
1 The conclusion is lost, and may have been suppressed by
Christian copyists.
339
z 2
THE CAESARS
INTRODUCTION
THE Caesars, otherwise entitled in the MSS.
Symposium or Kroiiia (Latin Saturnalia) was written
at Constantinople in 361 and was probably ad-
dressed to Sallust, to whom Julian had sent his lost
work the Kronia. 1 The interlocutor in the pro-
oemium 2 is almost certainly Sallust.
" Caesar " was in Julian's time a Roman Emperor's
most splendid title, and was regularly used by the
barbarians when they referred to the Emperor.
The idea and the working out of the satire is
Lucianic and there are echoes here and there of
Lucian's Dialogues of the Dead, but Julian is
neither so witty nor so frivolous as Lucian. In
speaking of the gods he allows himself a licence <*-
which is appropriate to the festival, but would
otherwise seem inconsistent wifK the admonitions
addressed to priests in the Fragment of a Letter.
His conception of the State and of the ideal ruler
is Greek rather than Roman.
1 cf. Oration 4. 157 c. 2 306 A.
343
IOTAIANOT ATTOKPATOP02 306
2TMn02lON H KPONIA
criv 6 #eo? Tral&iv ecm jap
ye\oiov Be ovBev ovBe repjrvbv olBa eyco, TO /j,r)
/caTayeXacTTa ^pdaai (frpovTuBos eoc/cev elvat, afyov,
a) (f)L\6rr]<;.
Elra T/5 OVTCO ira'xys e'er KOI ap^aios, w
Kalaap, WCTT /cal TTatfeiv TrefypovTia-peva; eyw
Tr]V TraiSiav aveaiv re elvcu -^ru%^? KOI
ye CTV TOVTO vTroX.afJi'lBdvwv, e/juol Be B
ov ravry eoi/cev cnravrav TO xpfjpa. Tre^v/ca yap
ovSayu-w? eTriTriiO<$ OVTC (TKWTTTeiv OVTG Trapwo'eiv
ovTe ye\oideiv. eVet Be %pr) TO> vo/Ji
TOV deov, /SouXet <7oi ev TraiBias pepei fjivOov
e\0(o vroXXa laws e^ovra a/cor}? a^ia;
Aeyot? av KOL /j,d\a dafjL&vw, CTTCL teal auro? C
OVK oLTlfjid^a) rou? fJLv6ov<$ ovBe TravTairaviv
efe\avvm TOU? opOws e^o^ra?, aKo\ovOd aoi
T Kol <j)l\a) TW era), fjuaXXov Be T>
TlXdrrnvt, Biavoov/j,evos, eVet /cal avTO>
ev fjLvOots ecnrovBaa'Tai,.
344
THE CAESARS
" IT is the season of the Kronia, 1 during which the'
god allows us to make merry. But, my dear friend,
as I have no talent for amusing or entertaining I
must methinks take pains not to talk mere non-
sense."
" But, Caesar, can there be anyone so dull and
stupid as to take pains over his jesting? I always
thought that such pleasantries were a relaxation of
the mind and a relief from pains and cares."
" Yes, and no doubt your view is correct, but that
is not how the matter strikes me. For by nature 1
have no turn for raillery, or parody, or raising a
laugh. But since I must obey the ordinance of the
god of the festival, should you like me to relate to
you by way of entertainment a myth in which there
is perhaps much that is worth hearing ? "
" I shall listen with great pleasure, for I too am not
one to despise myths, and I am far from rejecting
those that have the right tendency ; indeed I am of
the same opinion as you and your admired, or rather
the universally admired, Plato. He also often
conveyed a serious lesson in his myths."
1 Better known by its Latin name Saturnalia. Saturn is
the Greek Kronos.
345
THE SATIRES OF JULIAN
Aeyet9 val yu-a Aia TavTa dXijOrj,
Tfc9 Be Kal 7TOTa7T09 o JJLV&OS;
Ov TWV 7ra\aiwv TI$, oTroiovs A&ro>7ro9 eTroitj- 307
iv, aXX' 6tT 7r\d(raa \eyois 'E/?yu.ou* TreTrv-
yap avTov eiceWev croi (frpdcra)' etVe /cat
oi;Tft)9 e^ei etVe yu-tft9 Tt9 ecrTiv
avTO, (bacri^ oet^et TO Trpayfjia.
TovTt uev ovv 77877 /jbvOiKws a/Mi Kal
e^eipyacTTai, aoi TO Trpooifjuov aXXa pot, TOV
\6yov avTov, O7roto9 TTOTC ectTiv, 77^77 Biee\,0.
>/
av.
6 'Pft)yLtvXo9 Ta Kyoowa TrdvTas eKa\ei B
TOU9 Oeovs, Kal Brj Kal auTOi/9 2 TOU9 Kaia-apas.
0eoi$ avco KaT* avTO, fyaaiv, ovpavov TO
Oi/Xv/jiTTOvB 1 , 66 i (jjaal Oewv eSo9 a<7<aXe9 aleL
\e<yTai yap yLte$' 'Hpa/cXea 7rape\6elv eKelcre
ical o Kfptvo9, w 877 %y377 Ka\elv avTov ovbfJLaTi,
TJJ Oeia TreiOofjievovs <^ 77/^77. Tot9 fiev ovv Oeols
eKelae 7rapeo~Kevao~TO TO av^Trbcnov' VTT avTrjv Be C
TT)^ <re\r)vr)v ejrl peTewpov TOV depo? eBeBoKTO
Kaia-apas Benrveiv. avetye Be avTovs 77 Te
awfidTcov ou</)OT779, airep eTvy^avov rj^ie-
i, Kal 77 7repi<j)0pa Trjs o~e\r)vt]<s. K\lvai JJLCV
ovv eKeiVTO TeTTapes, evTpeTrel^ TOt9
eftevov fiev r)V 77 TOV Kpovov a
7ro\\r)v ev T& peKavi Kal Oeiav avyrjv Kpv-
McrTe ovBels olo9 Te 771^ avTij3Xe7re.iv*
1 <f>affi Cobet, lacuna V., Hertlein, Iiri8eei MSS.
2 avrovs Hertlein suspects to be an interpolation
346
THE CAESARS
" By Zeus, that is true indeed ! "
" But what is your myth and of what type ? "
"Not one of those old-fashioned ones such as
Aesop 1 wrote. 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 fiction, the upshot,
as the saying is, will decide."
" This is indeed a fine preface that you have
composed, just the thing for a myth, not to say an
oration ! But now pray tell me the tale itself, what-
ever its type may be."
"Attend."
At the festival of the Kronia Romulus gave a
banquet, and invited not only all the gods, but the
Emperors as well. For the gods couches had been
prepared on high, at the very apex, so to speak, of
the sky, 2 on " Olympus where they say is the seat of
the gods, unshaken for ever." 3 For we are told
that after Heracles, Quirinus also ascended thither,
since we must give Romulus the name ofQuirinus
in obedience to the divlrre will; 4 Fof~~tHe gods
then the banquet had been made ready there.
But just below the moon in the upper air he had
decided to entertain the Emperors. The light-
ness of the bodies with which they had been in-
vested, and also the revolution of the moon sus-
tained them. Four couches were there made ready
for the superior gods. That of Kronos was made
of gleaming ebony, which concealed in its black-
ness a lustre so intense and divine that no one
1 i. e. not a fable with a moral nor an animal fable.
2 Cf. Plato, Phaedrus 247 B. 3 Odyssey 6. 42.
4 Cf. Oration 4. 149 B, 154 D.
347
THE SATIRES OF JULIAN
Be ravro Trpbs Tr)v efievov eKelvr)v TCL D
oV V7rep/3o\r)v r^? \a/A7rr]B6vos, oirep ol/
7T/3O? ij\iov, OTav avTov TW BLO~K(D T
77 Be TOV Ato9 r\v apyvpov
^pvcriov &e \v/corepa. rovro
ij\eKTpov xpr) Kokelv are aXXo TL \eyeiv, ov
a(j)6Spa el^e ^01 yva)pifj,a)$ 6 *Eipfjir)<> (frpdaai,.
%pvcro0p6va) Be Trap* e/cdrepov eKaOe^eaOrjv l TI re
/J'lJT'rjp KOI f] Ovydrrjp, "Hpa /mev irapa rov Ata, 308
'Pea Be Trapa TOV Kpovov. TO Be T&V Oewv /ca
ovBe e/eetvos eiref-gei T&> \6<ya>, p,el%ov elvat,
avrb Kal v&> Oearov, d/cof) Be KOI prf/jiacnv ovre
r npooicfOr]vai pdBiov ovre TrapaBe^drjvai Bvvarov.
ov% ourco Tt9 earai KCU fyavelTai /jLeja\6(j)0)vo<f,
wcrre TO /jieye0o$ e/celvo (frpdaai, TOV Ka\\ov<;,
OTTO&OV eTr ITT peTrei rfj TWV Oewv o^ei.
TlapecTKevaaro Be /cal TOt9 a\Xo69 ^eot9 eKacTTw B
9povo<$ r) K\ivr) KCLTO, Trpeafieiav, tfpi^e Be ovBeis,
aXX' oirep f/ OyU7;po9 opQ&s TTOI&V e(f>rj, Bofcew pot,
Trapa rwv Movawv avrwv CLK^KO^, e^eiv e/cao-rov
rwv dewv Opovov, e<j) ov TTCLVTW^ avTw #e/U9
KaOrio-Oau (nepers Kal d/jLeraKiviJTW eVet /cal
7T/J09 Trjv Trapovaiav TOV 7ra.T/oo9 e^aviaTa/jievoi
TapaTTOvcriv ovBafAws T9 tcaOeBpas ovBe fJieTa-
ftaivovffiv ovBe v^apir drover iv dX\,r)\a)V, yvcopi^ei C>
Be eKaaTos TO Trpocrrjtcov avTw. irdvTcov ovv
MSS.
348
BOKWV TOV &t,ovv<rov fca\ov Kal veov teal
Hertlein suggests, &ta$4r<ni V., eKafle^'TTjj/
THE CAESARS
could endure to gaze thereon. For in looking at
that ebony, the eyes suffered as much, methinks,
from its excess of radiance as from the sun when
one gazes too intently at his disc. The couch of
Zeus was more brilliant than silver, but paler than
gold ; whether however one ought to call this
" electron," l or to give it some other name, Hermes
could not inform me precisely. On either side of
these sat on golden thrones the mother and daughter,
Hera beside Zeus and Rhea beside Kronos. As for the
beauty of the gods, not even Hermes tried to describe
it in his tale ; he said that it transcended descrip-
tion, and must be comprehended by the eye_of^the
mind ; for in words it was hard to portray^and
impossible to convey to mortal ears. 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 gods.
For the other gods had been prepared a throne or
couch, for everyone according to seniority. Nor did
any dispute arise as to this, but as Homer said, 2 and
correctly, no doubt instructed by the Muses them-
selves, every god has his seat on which it is
irrevocably ordained that he shall sit, firmly and im-
movably fixed ; 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's, since
every one knows his appointed place.
Now when the gods were seated in a circle,
Silenus, amorous, methinks, of Dionysus ever fair and
1 Cf. Martial 8. 51. 5 : " Vera minus flavo radiant electra
metallo " ; it is often uncertain whether electron means amber,
or a combination of 4 gold and \ silver.
2 This is not in our Homer, but Julian may have in mind
Iliad 11. 76.
349
THE SATIRES OF JULIAN
TW Trarpl TW Au 7rapa7r\r)o-iov r jr\ i Y]Q~iov avrov,
Tpofavs T? ola Kal TraiBaycwyos, /caQrjarro, rd re D
aXXa (f)i\,o7rai'y/j,ova Kal cfriXoyeXcov Kal X a P l ~
ToBorvjv 1 OVTCL Tov Oeov eiKfrpaivow Kal Brj Kal r&
ra TroXXa Kal ye\oidei,v.
Be Kal TO TWI/ Kaiadpwv (rvveKeKpoTrjTO 2
la-yei, Tr/xwTO? 'lovXto? Kaiaap, VTTO
<j)i\OTi/j,ia<? avrw y3ouX,oyu-ei/o? epicrai TW Att irepl
r^? fj,ovap%ia<;, et? bv 6 ^i\rjvb<; ySXe^a?, "Qpa,
ciTrev, &> ZeO, fii] ere o dvT)p OUTO9 V7TO ^)i\ap^La^
d(j)\ecr0ai Kal rrjv (3aai\elav Biavorjdfj. Kal jdp,
a)? opa<?, earl /j,eya<i Kal tfaXoV efjuol <yovv, el Kal
d\\o, ra <yovv irepl rrjv K<f>a\rfv ecm 309
TraityOVTos eri roiavra TOV ^t\7)vov
Kal TWV Oewv ov atyoSpa Trpoae'XpVTWv avry,
'O^ra/Siavo? eTreicrep^erai 7ro\\a dfAeificDV, wcnrep
ol %ayu-atXeo^Te?, ^w/zara Kal vvv fiev w^piwv,
av0is &e epvOpbs yivopevos, elra /i,eA,a? Kal o<f>a>-
8775 Kal <rvvve<f>r}S' dviero S' avdis et? 'A<f>poSirr)v B
Kal Xa/jtra?, elvai re rj#eXe ra? /8oXa? TMV
6/jLfj,dr(0v oTroto? ecrnv 6 fj,eyas f/ HX*o?' ovSeva
<ydp ol TWV aTravTwvTGov 3 dvrifiXeTreiv rj^iov. Kal
6 %ei\r)v6<>, T&afiai, e$v), TOV TravroBajrov TOVTOV
6r)plov TI TTOT' apa Beivbv rji^a^ epydo'CTai;
flavo~ai,, elTre, \rjpwv, 6 'ATroXXci)^* eyco yap
avTov TOVTWL Zttjvcovi TTapaSovs avriKa vplv
airofyavw xpvabv aK^parov. aXX' Wi, eiTrev, to C
e7TLfjLe\tj6r]Tt TOV/JLOV Ope^/jLaro^. 6 Be
SJrr?' Spanheim, cf . 148 D, xaprirfrip' Hertlein, MSS.
avvfKfKp6TriTo Hertlein suggests, aweKpor^ro MSS.
2
" airavTwitruv Spanheim, -rrdvTuv Hertlein, MSS.
350
THE CAESARS
ever young, who sat close to Zeus his father, took
his seat next to him on the pretext that he had
brought him up and was his tutor. And since
Dionysus loves jesting and laughter and is the giver
of the Graces, Silenus diverted the god with a
continual flow of sarcasms and jests, and in other
ways besides.
When the banquet had been arranged for the
Emperors also, Julius Caesar entered first, and such
was his passion for glory that he seemed ready to
contend with Zeus himself for dominion. Where-
upon Silenus observing him said, " Take care, Zeus,
lest this man in his lust for power be minded to
rob you of your empire. He is, as you see, tall and
handsome, and if he resembles me in nothing else,
round about his head he is very like me." 1 While
Silenus, to whom the gods paid very little attention,
was jesting thus, Octayian entered, changing colour
continually, like a chameleon, turning now pale now
red ; one moment his expression was gloomy, sombre,
and overcast, the next he unbent and showed all the
charms of Aphrodite and the Graces. Moreover in
the glances of his eyes he was fain to resemble
mighty Helios, for he preferred that none who
approached should be able to meet his gaze. 2 " Good
Heavens!" exclaimed Silenus, "what a changeable
monster is this! What mischief will he do us?"
" Cease trifling," said Apollo, "after I have handed
him over to Zeno 3 here, I shall transform him for you
straightway to gold without alloy. Come, Zeno," he
cried, "take charge of my nursling." Zeno obeyed,
and thereupon, by reciting over Octavian a few of his
1 Silenus is usually represented as bald.
- Suetonius, Augustus 16. 3 The Stoic philosopher.
351
THE SATIRES OF JULIAN
elra eiracras avrw /ju/cpa rwv
TCDV, wa-Trep ol ra? ZayuoX^So? eTrwSa? 6pv\ovv-
T69, aTrefyyvev avSpa epfypova /cal Gtofypova.
T/otTo? eTreKreSpa/jLev avrols Tifteptos cre/jivb^ ra
Trpoa-wrra Kal /SXoo-u/oo?, (raxfrpov re apa /cal
7roXe//,i/co^ ySXeTTft)^. eTTtcrr/oa^e^TO? Be Trpos TTJV
/caOeSpav M(j)07}<rav coretXat Kara TOV vwrov fjivpiai,
Kavrrjpes TIVGS teal ^ecr/Liara /cal 7r\r)<yal %a\7ral D
/cal /tcoXwTre? VTTO re aKO\aala<$ Kal GD/HO
tywpai rives Kal Xet^i^e? olov ejKe/cav/mevai.
O
'AXXoto? fjboi, %elve, <f>dvrj<; veov rj TO
i7ra>v eBo^ev avrov fyaivzarQai cn
ical o AtovuflTQ? 7T/9O? avTov, Tt 8f/Ta, el
TraTTTrt&iov (nrovBd^eis ; Kal 09, 'EfeT
yepwv ovrocri, 6 ^drvpos, etyr), Kal
eic\a66fjbevov e/JLavrov ra? 'Q/jLrjpiKas 7rpo/3a\ea-0ai
luiovaas. a\\d ere, elTrev, e\ei TMV WTWV 310
\eyeTai yap avro? Kal ypa/ju/jiaricrr^v Tiva TOVTO
l^^wv /JLCV ovv, i7TV, ei> TW
ra? KaTrpea? alviTTo/Jievos' TOV a0\iov
Tavra en irai^ovrwv avrwv,
Orjpiov Trov^pov. elra ol Oeol
av ra o/ji/jiara, Kara avrbv
rj ALKTJ ra?? ITo^at?, al Be eppityav el<s B
352
THE CAESARS
doctrines, 1 in the fashion of those who mutter the
incantations of Zamolxis, 2 he made him wise and
temperate.
The third to hasten in was Tiberius, with counten-
ance solemn and grim, and an expression at once
sober and martial. But as he turned to sit down
his back was seen to be covered with countless
scars, burns, and sores, painful welts and bruises,
while ulcers and abscesses were as though branded
thereon, the result of his self-indulgent and cruel
life. 3 Whereupon Silenus cried out, " Far different,
friend, thou appearest now than before," * and
seemed more serious than was his wont. " Pray,
why so solemn, little father?" said Dionysus. "It
was this old satyr," he replied, " he shocked me and
made me forget myself and introduce Homer's
Muse." "Take care," said Dionysus, "he will pull
your ear, as he is said to have done to a certain
grammarian." 5 " Plague take him," said Silenus, "in
his little island " he was alluding to Capri " let
him scratch the face of that wretched fisherman." 6
While they were still joking together, there came
in a fierce monster. 7 Thereupon all the gods turned
away their eyes from the sight, and next moment
Justice handed him over to the Avengers who
1 Julian probably alludes to the influence on Augustus of
Athenodorus the Stoic.
2 A deity among the Thracians, who according to one tradi-
tion had been a slave of Pythagoras ; cf . Herodotus 4. 94 ;
Plato, Charmides 156 D ; Julian 8. 244 A.
3 Cf. Plato, Gorgias 525 D,E; Republic 611 c ; Tacitus,
Annals 6. 6 ; Lucian, Cataplus 27.
4 Odyssey 16. 181 ; there is a play on the word ird.poi6fv
which means also " in front."
6 i.e. Seleucus ; cf. Suetonius, Tiberius 56, 70.
6 Suetonius, Tiberius 60. 7 Caligula.
353
VOL. II. A A
THE SATIRES OF JULIAN
'Ydprapov. ovftev ovv ecryev b ^ei\r]vb^ vrcep
avrov cfrpdcrai. rov K.\avoiov oe erreicreXOovros,
o ^ei\,rjvb<> apteral TOU? 'Apicrro<})dvov<> 'Irrrreas
aoeiv, dvrl rov AT^HOU l KoXarceixav Bijdev TOP
K\av8iov. elra 777309 rbv Kvplvov aTri^xav, 'A8t-
, w K.vplv, rov CLTTOJOVOV ajwv et9 TO
fjiTToa-wv oi%a rwv d7re\ev6epcov Naptciaaov
l Hd\\avros. aXA,' Wi, elrre, rre^ov eV e/cei-
, el ftov\i <5e, teal errl rrjv 7 after TJV Mecraa-
\ivav. ear i, <ydp eiceivwv t%a rovrl T^? rpa- C
7&)8ta? TO Sopv(f)6pi)/jia, fJUKpov Sew fydvai, Kal
dtyv^ov. erreiaep'xerai \eyovri, ra> ^ei\7jvw
Nepcav fjird TT}? KiOdpa? Kal T?}? &d(f)vr)<>. eira
drroftXetyas eKelvos Trpo? rov 'ATToXXcoi^a, OUTO?,
elrrev, ercl ere Trapaaxevd^erai,. Kal 6 /rfao^XeiW
, 'AXX' 670)76 avrov, elrrev, drroare-
6ri pe /j,r) rrdvra /jLi/jLeirai /jurfe ev ol?
fie /jit,/jLirai yyverai /JLOV /Jii/Jirjrrjs iKaios. arco-
crr(f>avci)0evra oe avrov o KcoKvrbs ev6ea>s
rjprracrev.
t rovrw rroXXo\ Kal TravroSaTrol crvverpe%ov,
o?, Tovrwv, elrre, rwv fjiovdp^wv TO
rroOev e^rjvp^Kare, a) 0eoi; rv<f)6jjL0a yovv vrrb
rov Karrvov- fyeloerai yap ovSe rwv dvaicrbpwv
ravrl ra dypla. Kal b Zev? dm^wv TT/OO? rov
doe\<f)bv avrov ^dpamv Kal rov Qvea-rcao-iavbv 311
s, HefiTre, elrce, rov apiKpivTjV rovrov drrb
AlyvTrrov Ta^ew?, tva rrjv <f>\6ya ravrrjv
' rcov rralowv oe rov rrpeafivrepov
1 AJI/J.OV Cobet, 8-f)/j.ov Hertlein, MSS., ATj/ioafleVoyj Span-
heim. 2 rb (TUTIVOS Hertlein suggests, rbv 8ri/j.ov MSS.
354
THE CAESARS
hurled him into Tartarus. So Silenus had no chance
to say anything about him. But when Claudius
came in Silenus began to sing some verses from the
Knights of Aristophanes/ toadying Claudius, as it
seemed, instead of Demos. Then he looked at Quirinus
and said, "Quirinus, it is not kind of you to invite
your descendant to a banquet without his freedmen
Narcissus and Pallas. 2 Come," he went on, " send
and fetch them, and please send too for his spouse
Messalina, for without them this fellow is like a
lay-figure in a tragedy, I might almost say lifeless." 3
While Silenus was speaking Nero entered, lyre in
hand and wearing a wreath of laurel. Whereupon
Silenus turned to Apollo and said, " You see he
models himself on you." "I will soon take off that
wreath," replied Apollo, " for he does not imitate
me in all things, and even when he does- he does it
badly." Then his wreath was taken off and Cocytus
instantly swept him away.
After Nero many Emperors of all sorts came
crowding in together, Vindex, Galba, Otho, Vitellius,
so that Silenus exclaimed, " Where, ye gods, have ye
found such a swarm of monarchs ? We are being
suffocated with their smoke ; for brutes of this sort
spare not even the temple of the gods." 4 Then Zeus
turned to his brother Serapis, and pointing to Ves-
pasian said, " Send this niggard from Egypt forthwith
to extinguish the flames. As for his sons, bid the
1 Knights 1111 foil.
2 Their riches were proverbial, cf. Juvenal 1. 109 ; 14. 32.
3 Tacitus, Annals 11. 12 ; Juvenal 10. 330 foil.
4 An allusion partly to the smoke of civil war, partly to
the burning of the temple of Jupiter Capitoline under
Vitellius ; the temple was restored by Vespasian ; Tacitus,
Annals 4. 81.
355
A A 2
THE SATIRES OF JULIAN
fjbV TcaL^eiv /ce\V fieTcu TT}?
TOV vecoTepov Be T&
TOV-
yepwv o<f)@rivai ica\6<>' Xa/u-vret jap O~TIV ore
KOL ev TW yrfpa TO /caXXo?' evrv^elv Trpaoraro?,
^pr]fjiaricrai St/caiOTaro?. ySedOrj TOVTOV 6 2ei- B
\r}vbs KOI a7rea-iw7rr)<TV. elra 6 '
Se TOVTOV, eiTrev, ovoev r^ilv X^ei?; Nat
At', 6(^)97, yLieyLK/>OyUm 76 L'yLtfcl' TT}?
TW jap <f>oviK(p Orjpiw r/?l? TTCVTG
eviavTovs eva yLtoXt? eSco/care TOVTW /3ao~t,\6vcrai,.
'AXXa yu,?) fjie/jL<f)ov, etirev o Zeu?' elcrdga) yap C
67rl rouTft) TroXXoi'? KajaOovs. eu^eco? ovi^ o
Tpa'iavos etV?jp%eTo cfrepwv eVt rwz/ w/^wz/ ra
TpOTraia, TO re FeTi/cor /eal TO HapOircov. iSwv
Be avTOV 6 ^etX^i/o? 6^77, \av9dveiv re a/^a /cat
dKOveadai /3ouXo/^ez^o?, r/ Hpa vuv TW SecnroTr) Att
aKOTceiv, OTTW? 6 TavvfjujSv]? avTW (frpovpijcreTai.
Mera TOVTOV eTre^cre/o^erat (BaOeiav e^cov Trjv
VTrrjvrjv dvrjp cro/9a/)09 ra re aXXa al 5^ /cat D
fjiovaifcrfv epja^o^evo^, et? re TW ovpavov d<f>opwv
TroXXa/ci? /cat iro\VTrpaji^ovwv ra aTropprjTa.
TOVTOV Se tScov o ^6^X77^09 e^)?;, Tt Se u//-ti/ ouro9
o <ro<jfuo-Tt;9 Bo/cel; /JUMV 'KvTivoov Trj& Trepi-
(TKOTrel; $pao-aT(D TIS avTW pr) Trapelvai TO
fj,ipdfciov evOaol /cal iravaaTW TOV \vjpov Kal
T}9 </)Xvapta9 avTov. eVl TOVTOIS dvrjp etVe/9%erat 31!
o~(t)<f)pa)v, ov TO, 9 ' AffrpoBiTrjv, aXXa ra 9
7ro\t,Teiav. I8o)v avTov 6 ^eikrfvos <prj,
TO KV/UIVOV TrpecrvTris ouro9.
reXOovcnqs 8
356
THE CAESARS
eldest l sport with Aghrodite_Pandemos>and chain the
younger 2 in the ^o^liS^nk^EIie^Mrian monster." 3
Next entered an old man/ beautiful to behold ; for
even old age can be radiantly beautiful. Very mild
were his manners, most just his dealings. In Silenus
he inspired such awe that he fell silent. " What ! "
said Hermes, " have you nothing to say to us about
this man ? " "Yes, by Zeus," he replied, " I blame
you gods for your unfairness in allowing that blood-
thirsty monster to rule for fifteen years, while you
granted this man scarce one whole year." " Nay,"
said Zeus, " do not blame us. For I will bring in
many virtuous princes to succeed him." Accordingly
Trajan entered forthwith, carrying on his shoulders
the trophies of his wars with the Getae and the
Parthians. Silenus, when he saw him, said in a
whisper which he meant to be heard, " Now is the
time for Zeus our master to look out, if he wants to
keep Ganymede for himself."
Next entered an austere-looking man 5 with a
long beard, an adept in all the arts, but especially
music, one who was always gazing at the heavens
and prying into hidden things. Silenus when he
saw him said, " What think ye of this sophist ?
Can he be looking here for Antinous ? One of you
should tell him that the youth is not here, and make
him cease from his madness and folly." Thereupon
entered a man 6 of temperate character, I do not
say in love affairs but in affairs of state. When
Silenus caught sight of him he exclaimed, " Bah !
Such fussing about trifles ! This old man seems to
me the sort of person who would split cumin seed." 7
1 Titus. 2 Domitian. 3 Phalaris of Agrigentum.
4 Nerva. 5 Hadrian. 6 Antoninus Pius.
7 A proverb for niggardliness ; cf . Theocritus 10, 50.
357
THE SATIRES OF JULIAN
So?, ^trjpov /cal Aov/ciov, oeivws 6 "2,ei\,rjvo<;
avveo~Td\rj. Trai^eiv jap ov/c el%ev ou8' CTTL-
(TKU>7rTiv, fjLa\L(TTa rov Rfjpov, KCLITOL KOI TOVTOV
TCL Trepl TOV vlov /cal TTJV yvvai/ca 7ro\V7rpay/jiova)v
Trjv fiev on TT\OV rj 7rpO(rr)Kev B
aXXw? re ovSe Koafjiiav ovcrav, rw
be OTI rrjv dp^rjv crvva f rro\\vi^evrjv TrepielSev,
e-%wv teal ravra airov^alov /ajSea-Trfv, o? TWV
T6 KOLVWV CUV TTpOVCTTr) KpCiTTOV KO\ Sr) KOL TOV
Trai&bs avrov fteknov av 7re/jL\^0r) rj auro?
avrov. KdiTrep ovv ravra TroXuTrpay/jLOvayv rj&eiTO
TO /ue^e^o? avrov TT}? aperr)?' TOV 76 i^i]v vlea
ovSe TOV o-/c(i)(j)07Jvai vofiiaas aiov dtfifjKev C
yap /cal OUTO? et? yijv ov &vvd/jvo<>
l /cal TrapofiapTelv rot? rjpwcriv.
TLepTivaj; TW (TV^TTOCTLW TIJV
<T(f)ayr}v oovpo/jievos. r] Aitcrj Be avTov /careXer;-
(rao~a, 'AXX' ov yaipJ]<rovGiv, eiTrev, ol TOVTWV
aiTLOi' /cal o~v Se, w TlepTiva^, rj&iKCis KOIVWVWV
TT}? eTrifiovXrjs, oo~ov Girl roi? (TKe^aaiv, rjv
o Ma/o/cou Trat? 7T^ov\vdrj. /aera TOVTOV 6 D
dvrjp TTLKplas ye/jia>v /cal 2 /co\ao-Ti/c6s.
TOVTOV oe, eiTrev o ^etX^o?, ov&ev Xeyw
<f)O/3ov/jiai ydp avTov TO \iav aTrrjves real aTrapal-
TTJTOV. ft?9 Se e/jie\\V avTW Kal TCL Trai&dpta 3
crvveio~ievai, TropptoQev avTa &i6/ca)\vo-V 6 MtVw?.
eTTiyvov? be cra^xw? TOV pev veaiTepov dcfrij/ce, TOV
1 'iffraffQai Cobet, "TTTOO-^OI Hertlein, MSS.
2 Kai before Ko\affriKos Hertlein suggests.
3 TraiSapm Cobet, MSS., 7rcu5ap/5ta Hertlein, V., m.
358
THE CAESARS
Next entered the pair of brothers., Verus 1 and
Lucius. 2 Silenus scowled horribly because he could
not jeer or scoff at them, especially not at Verus ;
but he would not ignore his errors of judgment in
the case of his son 3 and his wife/ in that he
mourned the latter beyond what was becoming,
especially considering that she was not even a vir-
tuous woman ; and he failed to see that his son was
ruining the empire as well as himself, and that
though Verus had an excellent son-in-law who would
have administered the state better, and besides
would have managed the youth better than he could
manage himself. But though he refused to ignore
these errors he reverenced the exalted virtue of
Verus. His son however he considered not worth
even ridicule and so let him pass. Indeed he fell to
earth of his own accord because he could not keep
on his feet or accompany the heroes.
Then Pertinax came in to the banquet still
bewailing his violent end. But Justice took pity
on him and said, " Nay, the authors of this deed
shall not long exult. But Pertinax, you too were
guilty, since at least so far as conjecture went you
were privy to the plot that was aimed at the son of
Marcus." Next came Severus, a man of excessively
harsh temper and delighting to punish. "Of him,"
said Silenus, " I have nothing to say, for I am
terrified by his forbidding and implacable looks."
When his sons would have entered with him, Minos
kept them at a distance. However, w r hen he had
clearly discerned their characters, he let the
younger 5 pass, but sent away the elder 6 to atone
1 Verus was the family name of Marcus Aurelius.
2 Lucius Verus. a Commodus. 4 Faustina.
5 Qeta. 6 Caracalla.
359
THE SATIRES OF JULIAN
Be Trpea/BvTepov Ti^Lwoiav eTrefjufye ricrovra. Ma- 313
Kplvos evTavda <J>vya$ /jiiaL<f)6vo$' elra TO CK T?)9
'E/i,e<T779 Traibdpiov Troppco TTOV TWV lep&v a7rr)\av-
VTO TrepLftoXwv. 6 <ye /jbrjv ^vpo<$
ev eV^arot? TTOV fcaOtja-TO T^V avrov
TroTVia>fjLvo<$. Kal o 'ZeiXrjvos eTno-KWTrTwv avrov
elirev^ *l ficope Kal fjieya vrfme, TT)\I,KOVTO<; cov
OVK aVTO? ^/0%6? TO)V (TGaVTOV, TO, XPVi JLaTa ^
eSiSovs rfj jjLrjrpl KOI OVK eireicrOri^, oarw Kpelrrov B
ava\L(TKeiV rjv avra rot? <tXot? rj Orjcravpi^eiv.
' eywye, el'jrev r) AI/CT;, irdvra^ avrov<>, oaoi
fyeyovaai TOVTWV, KoXaaOqcro/jLevovs
. Kal ovrws aveidr) TO /jLeipa-Kiov. 7rl
TOVTW irapri\6ev e'law FaXX^o? /JLCTCL TOV Tra-
T/30?, o JJLGV TO, oea-fia TY)? at^yuaX&Wa? G'XCDV,
6 be (TToXfj T6 Kal Kivrjaei ^pcoyu-e^o? fjaXaKWTepa C
wcrTrep at yvvatKes. Kal 6 Se^X^z/o? TT/JO? fjiev
KIVOV,
t9 OUTO? O
UpoTrap 09 rjyeiTai
ecf)?), 7T/JO? Se TOV Ya\\ir)vov,
' N O? Kal xpvcrov e%c0v TcdvTif] Tpvcf>a rjVTe Kovprj"
TOVTfo &e 6 Zeu? et-Tre T^ e/cetcre Ooivris K/3f)vai.
reicrepXTai, KXa^5to9, eh ov airi-
ol Oeoi irdvTe^ rjyda-dijo-dv re avTov Tr)<s
<; Kal eirevevcrav avTov rc3 >yevei TTJV
ijv, SiKaiov elvai vofJuaavTe^ OVTQ) ^tXoTrarpt-
7rl 7r\el<JTOv elvai TO ye^O9 ev rjje-
TOUT069 eTreiGeSpajjiev AvprjXiavbs wcnrep
v TOV<$ eipyovTas avTov irapd TW
1 f'lirev Hertlein suggests, ^irelirfv MSS,
360
THE CAESARS
for his crimes. Next Macrinus, assassin and fugitive,
and after him the pretty boy from Emesa 1 were driven
far away from the sacred enclosure. But Alexander
the Syrian sat down somewhere in the lowest ranks
and loudly lamented his fate. 2 Silenus made fun of
him and exclaimed, " O fool and madman ! Exalted
as you were you could not govern your own family,
but gave your revenues to your mother : 3 nor could
you be persuaded how much better it was to bestow
them on your friends than to hoard them." " I
however/' said Justice, " will consign to torment all
who were accessory to his death." And then the
youth was left in peace. Next entered Gallienus
and his father, 4 the latter still dragging the chains
of his captivity, the other with the dress and lan-
guishing gait of a woman. Seeing Valerian, Silenus
cried, " Who is this with the white plume that leads
the army's van ? " 5 Then he greeted Gallienus with,
"He who is all decked with gold and dainty as a
maiden." 6 But Zeus ordered the pair to depart
from the feast.
Next came Claudius, 7 at whom all the gods gazed,
and admiring his greatness of soul granted the empire
to his descendants, since they thought it just that
the posterity of such a lover of his country should
rule as long as possible. Then Aurelian came rush-
ing in as though trying to escape from those who
would detain him before the judgment seat of Minos.
Heliogabalus ; cf. Oration 4. 150 D, note.
Alexander Severus was assassinated in 235 A.D.
Mammaea.
Valerian died in captivity among the Persians.
Euripides, Phoenissae 120.
Slightly altered from Iliad 2. 872,
Cf. Oration 1. 6 p,
36 i
THE SATIRES OF JULIAN
MM>&H* TroXXcu jap avrw avv'KnavTO Bitcai TWV
dBlKCOV (f)OVCi)V, KOI (f)Vye T9 ypa<j)d<; KaKO)<$
aTroXoyovjAevos. r/ HXi09 Be OV/JLOS BeaTrorrj^ avrw 314
Tr/009 re ra aXXa ftorjOwv, ov% r//a<7ra Be KCU
TT/JO? rovro avrb crvvrjparo, <f)pdaas eV rot9 Oeols,
aTrericre rrjv SiKrjv, rj \e\rj6ev rj SoOetcra
A.IK6 irdOrj rd r' epe^e, Bi/crj K lOela yevoiTo;
TOVTM avveiaep^erai ITpoySo9, 09 e/3So/j,ijfcovTa
7roXet9 dvacmjcras ev ovSe 0X0^9 eviavrois evrra B
KCU TroXXa Trdvv crwfypovws oiKOvo^rj(ra^y aSiKa Be
VTTO TWV aOewv, eTL/juaro rd re aXXa
ra) Toi<9 (froveas avrm rrjv Biicrjv eKTLcrdi.
Be CLVTOV o/A&>9 o 2etX77^o9 eTreiparo,
TroXXwy a^Tw aiwnav 7rapa/ce\vo[jievtov
'Eare, (j)r), vvv yovv Bi? avrov TOU9 e^9
<f)peva)6f)vai. OVK olcrOa, w IT/oo/5e, OT^ ra tri/cpa C
<f>dpfiaKa jjuiyvvvres ol larpol rw /ji6\iKpdrw Trpoa-
<pepov(7L; av Be avcrrr/pos rj&Oa \iav KOI Tpa^vs
del eircwv re ovBapov' TreirovOa^ ovv aBitca fiev,
eiKOTd Be oyu,a)9. ov yap ecrriv ovre LTTTTCOV oure
ftowv ap^eiv ovre fifJLibvwv, tfrcia-ra Be dvOpwTrwv,
pr) TI KOI TWV Ke^apia/jLevwv avroi? fvy^mpovvra,
wcnrep eaO^ ore rot9 dadevovaiv ol larpol fu/cpd
iv ev rot9 /JLeifraiv fyajcriy avrovs D
. Ti TOVTO, eljTCv 6 Aiovvaros, ft) TraTT-
TTia; (>i\o(TO(})O$ rj/jiiv dvecfrdwrjs; ov yap, w ?rat,
36?
THE CAESARS
For many charges of unjustifiable murders were
brought against him, and he was in flight because
he could ill defend himself against the indictments."
But my lord Helios l who had assisted him on other
occasions, now too came to his aid and declared
before the gods, " He has paid the penalty, or have
you forgotten the oracle uttered at Delphi, ' If
his punishment match his crime justice has been
done ' ? " 2
With Aurelian entered Probus, who in less than
seven years restored seventy cities and was in many
ways a wise administrator. Since he had been un-
justly treated by impious men the gods paid him
honours, and moreover exacted the penalty from his
assassins. For all that, Silenus tried to jest at his
expense, though many of the gods urged him to be
silent. In spite of them he called out, "Now let
those that follow him learn wisdom from his example.
Probus, do you not know that when physicians give
bitter medicines they mix them with ' honey ? 3 But
you were always too austere and harsh and never
displayed toleration. And so your fate, though
unjust, was natural enough. For no one can govern
horses or cattle or mules, still less men, unless he
sometimes yields to them and gratifies their wishes ;
just as physicians humour their patients in trifles so
that they may make them obey in things more
essential." "What now, little father," exclaimed
Dionysus, "have you turned up as our philosopher?"
1 Cf . Oration 4. 155 B.
2 An oracular verse ascribed to Rhadamanthus by Aris-
totle, Nic. Ethics 5. 5. 3 ; attributed to Hesiod, Fragments
150 Goettling ; it became a proverb.
3 Plato, Laws 659 E ; a rhetorical commonplace ; Them-
istius 63 B.
363
THE SATIRES OF JULIAN
e<f>r), real o~v (f)i\6o~o(f)O<> vrr* ejJLOV yeyovas; OVK
ola6a, on Kal 6 "ZayKpdrrjs, eot/coos e/JLoi, ra
Trpcoreia Kara rr]V (f)i\oo~o<j)Lav aTrrjveyKaro rwv
eavrov dvOpwrrwv, el rdBe\(j)w Triarreveis on
; ea roivvv rj/uias fir) Trdvra yeXoia
\e<yeiv, d\\a KCU cnrov^ala.
"Erfc SidXeyo/Jievcov avr&v Trpo? d\\rj\ov$, o re 315
Kapo? apa rot? iraialv ela-^prja-ai ftov\r)0el<; et?
TO av/ATTOO'iov drre\^\aro Trapa T^? AI/CT;?, /cal 6
kiOK\ririavos, aycov /J,e0' eavrov Ma|-t//,ta^o6 re ra)
Svo /cal rov e/jibv Trairrcov T&wverrdvriov, ev Koa^w
TTpofjyev. efyovro Se d\\rf\a>v rw ^elpe, KOI
eftd&t^ov OVK ef fcr^9, aXX' ola XP^ T6? % v 7re P^
avrov, rwv jnev w&Trep $opv(f)opovvrci)v /cal TrpoOetv B
avrov /3ov\o/jievci)v, rov oe e'ip<yovro<$' ovSev yap
rj^iov 7r\eovefcreiv. a>? Be %vviei KafJivovros eavrov,
Sovs avrois airavra, o<ra efapev eirl r&v w^wv^
avrbs euXuro? e/3aSt^ez/. rjyda-Qrja-av 01 Oeol rwv
dvbpwv rrjv ofjbovoiav, Kal eirerpetyav avroi? Trpb
Trdvv KadrfdOai. Set^w? $e ovra rov
KoKaarov o ^ei\r}vb<> e7ri(TK(t)7rreii>
/j,ev OVK r)%iov, TO Se rwv fBaGikewv OVK elo-e^e^ero C
avGGiriov. ov jap /JLOVOV ra et? 'A(f>poolrr)v r]v
Travroiav daehyeiav dtfeXyrfs, d\\d Kal (f)t\07rpay-
aayv Kal arcKTros Kal ov ra Trdvra rw
avvwbwv. e^TJ\aaev ovv avrov rj
elra d7rrf\6ev OVK oiBa OTTOL 7^9* e7re\a06fjirjv yap
avrb Trapa rov 'Epaov Tro'XvTrpa<yfjiOvfjo-ai. rovrw
8e TW Travap/JLoviq) rerpa^opo'q) irapafyverai
364
THE CAESARS
''Why, my son," he replied, "did I not make a
philosopher of you ? Do you not know that Socrates
also, who was so like me, 1 carried off the prize for
philosophy from his contemporaries, at least if you
believe that your brother 2 tells the truth ? So you
must allow me to be serious on occasion and not
always jocose."
W'hile they were talking, Carus and his sons tried
to slip into the banquet, but Justice drove them
away. Next Diocletian advanced in pomp, bringing
with him the two Maximians and my grandfather
Constantius. 3 These latter held one another by the
hand and did not walk alongside of Diocletian, but
formed a sort of chorus round him. And when they
wished to run before him as a bodyguard he pre-
vented them, since he did not think himself entitled
to more privileges than they. But when he realised
that he was growing weary he gave over to them all
the burdens that he carried on his shoulders, and
thereafter walked with greater ease. The gods
admired their unanimity and permitted them to sit
far in front of many of their predecessors. Maximian
was so grossly intemperate that Silenus wasted no
jests on him, and he was not allowed to join the
emperors at their feast. For not only did he indulge
in vicious passions of all sorts, but proved meddle-
some and disloyal and often introduced discord into
that harmonious quartette. Justice therefore banished
him without more ado. So he went I know not
whither, for I forgot to interrogate Hermes on this
point. However into that harmonious symphony of
1 Cf. Plato, Symposium 215 ; cf. Julian, Oration 6. 187 A.
2 A reference to the oracle of Apollo which declared that
Socrates was the wisest man of his times.
3 Cf. Oration 1. 7 A, B.
365
THE SATIRES OF JULIAN
Kal rpa^v teal Tapa%ay&e$ crva-rrj^La. TOU? /JLV ovv D
Bvo ovBe TWV TTpoOvpwv d^raffOai rf;? rwv rjpwwv
dyopds $ Aitcr) (rvve^wprjcre, AIKLVLOV Be
TTpodvpcov \0ovra, 7ro\\d ical aroira
ra^ew? 6 Mivws e^rjKaa-ev. o Kwv-
Be 7rapfj\06V etVco teal TTO\VV e/
elra /^er' avrbv ra Trai&ia.
'yap OVK fjv el'croSo?, on prfev 1/7^6? eireirpd^ei, 316
KCLITOL TroXXa eBofcei TTeirpa^Oai ry dvBpl /ca\d' ol
Oeol Be bpwwrts, ori fir) ravra etc /caXfjs avrq)
SiaOecrecos, elw avrbv olfjiw^eiv diro-
?^? dfji<f)l TO SeiTrvov irapa-
cr/cevrjs, eirbdovv fiev ovBev OL deoi, Trdvra yap
avrwv Be TWV rjpcowv eBo/cei TO>
, ical r&> Atl rovro OVK dirb
fy. eBeiro Be ical b KU/MZ/O? TjBrj rivd
etceWev Trap 1 eavrov. 'HparX^9 Be eljrev, OVK B
dve^ouai, w Kvplve' Bid ri yap ov^l KOI TOV efjibv
*A\eJ;avBpov eVt TO BeiTrvov TrapeKoXeis ; crov
Tolvvv, eljrev, w ZeO, Beo/tai, ei iiva TOVTWV
eyvc&Kas dyeiv TTyoo? ^//.a?, iJKeiv TOV *A.\ei;avBpov
KeXeve. ri yap ov^i KOWTJ TWV dvBpwv dTTOTreipot)-
fj,evoi rw ^e\TLovt, nOe^eOa; BiKaia \eyetv 6 T%
'AX/cyttTJ^? eBoKet TOO Att. Kal eVeto-eX#oi>TO? C
avrov TO?? f)pa)(Ti,v ovre 6 Kaicrap ovre aXXo? Tt?
vTravicrraTO' Kata\a/3a)v Be o"xp\d%ovaav Kade-
Bpav, r)v b TOV ^eftrfpov ?rat9 eVeTrot^TO eavrw,
CKeivos yap d7re\rj\aro Bid rrjv
366
THE CAESARS
four there crept a terribly harsh and discordant strain,
For this reason Justice would not suffer the two 1 so
much as to approach the door of that assembly of
heroes. As for Licinius, he came as far as the door,
but as his misdeeds were many and monstrous Minos
forthwith drove him away. Constantine however
entered and sat some time, and then came his sons. 2
Magnentius 3 was refused admission because he had
never done anything really laudable, though much
that he achieved had the appearance of merit. So
the gods, who perceived that these achievements
were not based on any virtuous principle, sent him
packing, to his deep chagrin.
When the feast had been prepared as I have
described, the gods lacked nothing, since all things
are theirs. Then Hermes proposed to examine the
heroes personally and Zeus was of the same mind.
Quirinus thereupon begged that he might summon
one of their number to his side. " Quirinus," said
Heracles, " I will not have it. For why did you not
invite to the feast my beloved Alexander also ? Zeus,
if you are minded to introduce into our presence any
of these Emperors, send, I beg of you, for Alexander.
For if we are to examine into the merits of men
generally, why do we not throw open the competi-
tion to the better man ? " Zeus considered that
what the son of Alcmena said was only just. So
Alexander joined the company of heroes, but neither
Caesar nor anyone else yielded his place to him.
However he found and took a vacant seat which the
sqn 4 of Severus had taken for himself he had been
1 i.e. the two Maximians, the colleagues of Diocletian.
2 Constantine II, Constans and Constantius.
a Cf. Oration 1. 31, 33 foil. 4 Caraoalla.
367
THE SATIRES OF JULIAN
KOI 6 XetX^i/o? erncr KOWTOW TOV Ku/ot-
vov/'Opa, elTre, yurj TTOTC OVTOL ei/o? elcni> 1 aviafyoi
TOVTOvl TOV TpaiKov. Ma Ata, elrrev o Ktynz/o?,
olfiai TroXXoi'? eZwt ///^ %eipovas. OVTCO Be avTov
ol e/iiol TedavjjLCiKacnv eyyovoi, Mare /AOVOV CLVTOV D
6/c Trdvrcov, oaoi yefyova&iv rjyefjioves %evoi, ovo-
/jid^ova-L Kal VO^I^OVGI /Jieyav. ov firjv eri KCU
rwv Trap* eavrols yeyovorwv oiovrai /Aei^ova TOV-
TOV, tVft)? /AW VTTO (friXavTias TI TraObvres, tVa>5 B
/cal oirra)? eyov etVoyu-e^a Se avritca jjidXa TWV
dvSpwv aTTOTreipw/Aevoi,. ravra fj,a\icrTa \eya)v o
iv 09 rjpvOpia, KCU Sr)Xo? YJP dyoovicov iiirep TWV
rwv eavrov, /AT) TTOV TO, Sevrepela
Mera rovro 6 Zew? r//oero TOU? Oeovs, Trorepov 317
rj Trdwras 7rl TOV dywva KoXeiv r}, Kaddirep ev
rot? yv/jiviKOLS dywai, ryiverai, 6 TOV TroXXa? dve\o-
/juevov vi/cas KpaTijcras, evo? TrepL^evo^evo^, ovoev
e\aTTOV &OKi KCLtcelvuiv yeyovevai Kpeicrawv, ot
TrpoaeTrakaiaav /xev ovBafjiws CLVTW, TOV /cpaTrj-
6evTo<$ Be TJTTOVS eyevovTO. Kal e&oKei Tcacnv rj
ToiavTrj cr(f>68pa e/z/^eXw? e^ens etfeTao'is. CKIJ- B
pVTTev ovv o 'Ep/z,?}? rrapievai Katcra/9a Kai TOV
'QK.Taj3iavov errl TOVTW, Tpaiavbv Be GK TpiTwv,
a)? 7ro\ejjLLKO)TdTov^. elra ryevop,evr]s aiwjrri^ o
Kpovos ^\e\fra<i el? TOV At'a 0avfjideiv
fj,ev avTOKpaTopas opwv eirl TOV
dywva TOVTovl Kokovfjievovs, ovBeva pevToi, <f>i,\6-
(T0<j)ov. 'Eyaot Be, elrrev, ov-% TJTTOV elcnv ol
TOLOVTOL <j)i\oL. Ka\eiT ovv elaw Kal TOV C
1 ev6s elffiv avra^ioi Naber, ev~bs SXTIV OVK avrd^ioi Hertlein,
MSS. ; V omits OVK.
368
THE CAESARS
expelled for fratricide. Then Silenus began to rally
Quirinus and said, " See now whether all these
Romans can match this one Greek." 1 "By Zeus/'
retorted Quirinus, " I consider that many of them
are as good as he ! 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
' the Great/,, But it does not follow that they think
mssr^feater than their own heroes ; which may be
due to national prejudice,, but again they may be
right. However, that we shall very soon find out by
examining these men." Even as he spoke Quirinus
was blushing, and was evidently extremely anxious
on behalf of his descendants and feared that they
might come off with the second prize.
Then Zeus asked the gods whether it would be
better to summon all the Emperors to enter the lists,
or whether they should follow the custom of athletic
contests, which is that he who defeats the winner of
many victories, though he overcome only that one
competitor is held thereby to have proved himself
superior to all who have been previously defeated,
and that too though they have not wrestled with the
winner, but only shown themselves inferior to an
antagonist who has been defeated. All the gods
agreed that this was a very suitable sort of test.
Hermes then summoned Caesar to appear before
them, then Octavian, and thirdly Trajan, as being
the greatest warriors. In the silence that followed,
Kronos turned to Zeus and said that he was astonished
to see that only martial Emperors were summoned to
the competition, and not a single philosopher. " For
my part," he added, " I like philosophers just as well.
1 Of. Plato, Laws 730 D ; Julian, Misopogon 353 D.
369
VOL. II. B B
THE SATIRES OF JULIAN
MdpKOv. eVel Be Kal 6 MdpKOS K\r)6el<> Traprjk9e,
aefjuvos ayav, VTTO TWV irovwv e^wv TO, re oyLtyu-ara
Kal TO TTpocrwTrov V7ro Ti avve<JTa\iJLevov, /caXXo9
Be d/jufyavov ev avTW TOVTW BeiKvvwv, ev <j> irap-
elyev eavTOV aKo/jb^rov Kal dKa\\(t)7rio~TOV rj re
jap vTrijvr) (3a6ela nravrd'nacnv rjv avTW Kal ra
i^aTia Xira Kal crax^pova, Kal VTTO Trjs evBeia?
TWV Tpocfcwv r]v avTM TO (rw/jba BiavyeaTaTov Kal D
Biatyavea-TaTov wcnrep avTo olfjiai TO KaOapooTaTov
Kal el\LKpive(TTaTOv ^W9' eVel Kal OVTOS TJV elaw
/3aaL\ev Kpove Kal Zev TraTep, dpa agiov ev
^eot9 areXe9 elvai TI; TO)V Be ov (fra/jLevwv, EtVa-
<ya)/j,ev ovv Tiva Kal a7roXaucreft)9 epaaTrjv evBaBi.
Kal 6 Ztv$, 'AXX' ov Oe/jiLTov eicrco fyoiTav, elirev,
dvBpl pr) TCL r]p,eTepa tyj\ovvTi. Tiryveo~0a> TOLVVV,
eiTreV) eVt TWV TrpoOvpwv, 6 Ato^ucro9, avTols r)
dXX', el TOVTO BOKCI Tavrr), KaXwuev 318
OVK aTToXe/jiOV /juev, rjBovff Be Kal dTroXavaei
rjKeTw ovv d^pi TWV TrpoOvpwv
6 KwvcrTavTivos. 7rel Be eBeBoKTO Kal TOVTO,
TrpovTedrj. Kal 6 fjiev '^p/mrjc; r)%lov \eyeiv en
ev /jLepet, irepl TWV eavTOv, TiQeaQai Be TO 1)9
e%eiv d\t]0Las yap eivai, Kal ov TTiOavo- B
Be 6 Zei/9 d{i<f)OTepois ^api^eo'dai Kal
Trpodyeiv 7rl 7r\eov avTols Trjv
QvBev, 647T6, Kw\veu \eyeiv fjiev avTOts
fMKpd TOV vBaTos 7riiATprjo~avTa$, elTa vo~Tepov
370
THE CAESARS
So tell Marcus 1 to come in too." 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 brows. His
aspect was unutterably beautiful from the very fact
that he was careless of his appearance and unadorned
by art ; for he wore a very long beard, his dress was
plain and sober, and from lack of nourishment his
body was very shining and transparent, like light
most pure and stainless. When he too had entered
the sacred enclosure., Dionysus said, " King Kronos
and Father Zeus, can any incompleteness exist among
the gods?" And when they replied that it could
not, "Then," said he, "let us bring in here some
votary of pleasure as well." "Nay," answered Zeus,
" it is not permitted that any man should enter here
who does not model himself on us." " In that case,"
said Dionysus, "let them be tried at the entrance.
Let us summon by your leave a man not uiiwarlike
but a slave to pleasure and enjoyment. Let
Constantine come as far as the door." When this
had been agreed upon, opinions were offered as to
the manner in which they were to compete. Hermes
thought that everyone ought to speak for himself in
turn, and then the gods should vote. But Apollo
did not approve of this plan, because he said the
gods ought to test and examine the truth and not
plausible rhetoric and the devices of the orator.
Zeus wished to please them both and at the same
time to prolong the assembly, so he said, "There is
no harm in letting them speak if we measure them a
small allowance of water,' 2 and then later on we can
1 Marcus Aurelius.
2 A reference to the water-clock, clepsydra.
371
B B 2
THE SATIRES OF JULIAN
avepwrav KOI diroTreipaaOat r^9 eKciarov Biavoias. C
Kal o SetX?;z;o9 eTria-tcwTTTCOv, 'AXX' OTTW?
<ravTes avTo ve/CTap elvai, ^paiavos re real
5po9 airav eKpotyrfffovcri 1 TO v$a)p, eira
rou? aXXof?. Aral o Iloo-etSwt', Ov TOV/JLOV vSa
elirev, d\\a rov v/juerepov TrwjJLaro^ epaaral TOD
avSpe eyevecrOijv. virep TWV aeavrov roiyapovv
dfjL7re\G)v /jia\\oi> rj TWV GJJLWV Trrjywv afyov
SeSievai. Kal 6 ^i\rjvo<f Srj^Oel^ eVttwTra, KOL
rot? dywvi^o/Jievois etc TOVTOV TOV vovv
Be
TWV Ka\\L(TTCOV
ad\wv Tafias,
Be Ka\el
TCLV d
K^pv/ca ftoav 319
ol rrplv
eOvea
BaLov
O/JLOV
re fJbe<yav
^pova vovv,
IT, 9 aVTlTTdKoV
Kpicriv, B
ffi Hertlein suggests, fKpo^ffcaffi MSS.
2 a<t>( \ovvrai Hertlein suggests, o.<pf\tavrai MSS.
THE CAESARS
cross-examine them and test the disposition of each
one." Whereupon Silenus said sardonically, " Take
care, or Trajan and Alexander will think it is nectar
and drink up all the water and leave none for the
others." " It was not my water," retorted Poseidon,
"but your vines that these two were fond of. So
you had better tremble for your vines rather than
for my springs." Silenus was greatly piqued and
had no answer ready, but thereafter turned his
attention to the disputants.
Then Hermes made this proclamation :
" The trial that begins
Awards to him who wins
The fairest prize to-day.
And lo, the hour is here
And summons you. Appear !
Ye may no more delay.
Come hear the herald's call
Ye princes one and all.
Many the tribes of men
Submissive to you then !
How keen in war your swords !
But now 'tis wisdom's turn ;
Now let your rivals learn
How keen can be your words.
373
THE SATIRES OF JULIAN
0*9 re (f)povrj(Tiv
OecrOai
Ot9 T* a
/cafca 7roA,V
KOI xprj&ra
TK/Jiap
VeVOfJLiarO KO\OV,
Ot? 0' r)&i(TTr)V
s re <f>epiv
Be reXo9
Toiavra rov 'EpyLtoO KrjpVTTOvros eK\rjpovvro' D
:at 7rft)9 (Twe^pafJLe rfj rov Katcra/909 o K\r)po<;
(f)i\07rpci)Tia. rovro e/ceivov p,ev eTroirjcre yavpov
KOI ao/Sapcorepov eSe^cre 8e Sta rovro /ju/cpov KOI
(f)evyeiv rrjv Kpiaiv o *A\eav$po$' d\\a Trapa-
Oappvvwv avrov o jjieyas ( I{paK\rj<; eVea-^e. Sev-
ot K\ijpoL rot9 e/cdarov %povoi<; 32C
a-v/JL7rpor)\0ov. r)p%arc ovv o Kalaap wSi-
/^e^, w Zeu /cal 6eoL, <yevi(T0(u ev
374
THE CAESARS
Wisdom, thought some, is bliss
Most sure in life's short span ;
Others did hold no less
That power to ban or bless
Is happiness for man.
But some set Pleasure high,
Idleness, feasting, love,
All that delights the eye ;
Their raiment soft and fine,
Their hands with jewels shine,
Such bliss did they approve.
But whose the victory won
Shall Zeus decide alone." l
While Hermes, had been making this proclamation
the lots were being drawn, and it happened that the
first lot favoured Caesar's passion for being first. This
made him triumphant and prouder than before. But
the effect on Alexander was that he almost withdrew
from the competition, had not mighty Heracles
encouraged him and prevented him from leaving.
Alexander drew the lot to speak second, but the
lots of those who came next coincided with the
order in which they had lived. Caesar then began
as follows : " It was my fortune, O Zeus and ye
1 In this doggerel made up of tags of anapaestic verse,
Julian reproduces in the first five and last two verses the
proclamation made at the Olympic games. The first three
verses occur in Lucian, Demonax 65.
375
THE SATIRES OF JULIAN
crvveftrj TroXet yu-era rocrovrovs avBpas, axrre rrjv
fjLev o&wv ov TrcoTTore aXX?7 TroXt? e/3acrtXef<Te
(3a<ri\eveiv, raft Be a^air^rov TO #ai ra Bevrepa
KO/jbiaaadai. rt? 7/o TroXt? a?ro Tpia-^LKiwv
dv8p)v ap^a/JLevr) ev ov$ oXot? eTecriv e^aKoaioi^ B
eVl 7^79 77X^6 Trepara rot? o?rXot9; vrota
avBpas dyaQovs re fcal Tr
/cal vopoOeTiKovs; 6eov$ Se
ovT(o rives; ev 8rj rocravrp teal rfj\L/cavrrj 7ro\ei
<yev6fjbvo$ ov TOU? fear e/mavrov povov, d\\a /cal
TOU? 7TO)7rOT6 7Tapfj\00V T0t9 p<yOl<>. KOi TWV
efjicov fjiev 7ro\ira)v ev olSa <? ovSels dvriTroitfa-erai
ILQI r&v Trpwreicov el 8e 'A\ej;avSpos ovroal C
ro\/jua, riva rcov epycov rwv eavrov rot9 e/z-ot?
afyol TrapaftdKelv; icrcos ra Hepai/cd, &<nrep ot-%
eopaKODS eyrjyep/jieva poi rooravra Kara Tlo/jLTrrjiov
rpoTraua; icairoi rt? Beivorepos arparvjybs yeyove,
Aapei09 r) TIo/jLTrtfios ; jrorepa) Be dvSpeiorepov
r)Ko\ov6ei crrparoTreSov; ra jjuev ovv (JLa^fiwrara
rcov Aa^etw irporepov vTra/covovrcDV eOvwv ev rfj D
lo/jLTrrfios ^l^ev kiroyue.va, TOU9 &e e/c
01 rr)v 'A.criav 7foA,Xa/a
eTrdyovaav erpetyavro, /cal rovra)V avrwv
dvSpeiordrovs, 'IraXou9, 'IXXty^oi^, KeXrou9. aXX'
rwv KeXrcoz> vTre^vrjaO^v, dpa rols Ten/cots
'AXegdvopov rrjv rfjs Ke\n/crj<} dvrirdr-
rofjiev /caOaipeo-iv; ovros aira^ eirepaiwO^ rbv
"Icrrpov, eyoD Sevrepov rbv 'Pijvov TepfJiaviKov
av rovro rb e/^bv epyov. rovrw Be avrecrrr) fj,ev
37 6
THE CAESARS
other gods, to be born, following a number of great
men, in a city so illustrious that she rules more
subjects than any other city has ever ruled ; and
indeed other cities are well pleased to rank as
second to her. 1 What other city, I ask, began with
three thousand citizens and in less than six centuries
carried her victorious arms to the ends of the earth ?
What other nations ever produced so many brave
and warlike men or such lawgivers ? W T hat nation
ever honoured the gods as they did ? Observe then
that, though I was born in a city so powerful and so
illustrious, my achievements not only surpassed the
men of my own day, but all the heroes who ever
lived. As for my fellow-citizens I am confident that
there is none who will challenge my superiority.
But if Alexander here is so presumptuous, which of
his deeds does he pretend to compare with mine ?
His Persian conquests, perhaps, as though he had
never seen all those trophies that I gathered when I
defeated Pompey ! And pray, who was the more
skilful general, Darius or Pompey ? Which of them
led the bravest troops ? Pompey had in his army the
most martial of the nations formerly subject to
Darius, 2 but he reckoned them no better than
Carians, 3 for he led also those European forces which
had often repulsed all Asia when she invaded
Europe, aye and he had the bravest of them all,
Italians, Illyrians, and Celts. And since I have
mentioned the Celts, shall we compare the exploits
of Alexander against the Getae with my conquest of
Gaul ? He crossed the Danube once, I crossed the
Rhine twice. The German conquest again is all my
doing. No one opposed Alexander, but I had to
1 Cf. Oration 1. 8 c. 2 Darius III. 3 Cf. Oration 2. 56 c.
377
THE SATIRES OF JULIAN
ovBe el?, 6700 Trpo? * ApiofticrTOV rjywvicrd/jL'rjv. 32
TrpwTO? To\/JLr)<Ta 'Pw/jLaicov e7TL/3fjvaL T?}? e'/CTo?
#aXacro-T7?. KOI TOVTO TJV 6<7W? TO epyov ov dav-
/jLacrrov. KaiTOL rrjv ToXyiiav KOI ravTTjv a%iov
dav/Jidcrai' d\\a TO fjbei^ov /JLOV, TO aTroftfjvai, TT}?
Trpwrov KOI TOU? 'EX/SeTtou? (TiajTro) KCLI TO
*\(3r)pwv eBvos. ovbevos en TWV
, TT\IV 1 ^ Tpiarcoa-ia
dvSpa)v Be OVK e'Xacro-ou? ^
. ovrcov Be TOVTWV poi TOLOVTWV epywv,
e/celvo /jiei&v rjv real ro\/jL7jporpov. ^pr}v yap B
fjie teal Trpo? auTOU? &t,aywvi%ecr(}ai, TOU? vroXtTa?
/cat /cparelv TWV dfid^cov KOI dvi/ctfTwv 'Payfjiaicov.
ovv 7r\r/0et, Tt? icplvei TTapard^ewv, T/?t?
Bpov KG/AIT drover iv ol TO, Trepl avrov
TTOIOVVTCS, eire 7r\ri6ei TroXewv al^f^aXcorajv, ov
TT}? 'Acrta? JJLOVOV, d\\a teal TT}? Et/pa>7n75 Ta C
TrXetcrTa Karea-Tpe^jrdfjirjv. 'AXefai'Spo? PCiyvmov
e7rr)\0e 2 Oecopwv, eycb Be avfjLirbcria (rvyKpOTWv
/caTeTroXe/^o-a. T^ 8e />teTa TO KpaTTJa-ai Trpao-
rrjra (3ov\ea6e egerda-ai, rrjv Trap' eKarepw; eyw
KOI TO? TroXe/Atot? crvveyvayv eiradov yovv UTT'
ocra 6//-eX7/cre T^ A//CT;' o 5e TT/JO? TO??
uSe TWV (f)i\a)v dTrecr^ero. eri ovv D
V 7TpCOTL(i)V d/JL<pL(T/3rjTelv OtO? T6 6(77?;
/tal ou/c avrodev KOL &v Tra/oa^wprjcre
aXXwv, aXXa dvayfcd<reis fjue \eyew, OTTW? 0*1)
exprjarct) 7T4/C/9W? Sijftaiot?, eycb Be Tot?
1 TrAeiV Cobet, irAe'ot/ Hertlein, MSS.
2 ^rfjAfle Hertlein suggests,7T6ptr)A0e Cobet, TrapTjAfle MSS,
378
THE CAESARS
contend against Ariovistus. I was the first Roman
who ventured to sail the outer sea. 1 Perhaps this
achievement was not so wonderful, though it was a
daring deed that may well command your admira-
tion ; but a more glorious action of mine was when I
leapt ashore from my ship before all the others. 2 Of
the Helvetians and Iberians I say nothing. And
still I have said not a word about my campaigns in
Gaul, when I conquered more than three hundred
cities and no less than two million men ! But great
as were these achievements of mine, that which
followed was still greater and more daring. For I
had to contend against my fellow citizens them-
selves, and to subdue the invincible, the unconquer-
able Romans. Again, if we are judged by the
number of our battles, I fought three times as
many as Alexander, even reckoning by the boasts
of those who embellish his exploits. If one counts
the cities captured, I reduced the greatest number,
not only in Asia but in Europe as well. Alexander only
visited Egypt as a sight-seer, but I conquered her while
I was arranging drinking-parties. Are you pleased to
inquire which of us showed more clemency after vic-
tory ? I forgave even my enemies, and for what I
suffered in consequence at their hands Justice has
taken vengeance. But Alexander did not even spare
his friends, much less his enemies. And are you still
capable of disputing the first prize with me ? Then
since you will not, like the others, yield place to me,
you compel me to say that whereas I was humane
towards the Helvetians you treated the Thebans
1 The " inner" sea was the Mediterranean.
2 Caesar, De Bella Gallico 4. 25, ascribes this to the stan-
dard-bearer of the tenth legion.
379
THE SATIRES OF JULIAN
$>i\avO pwTrws ; &v fjiev jap etceivwv KaTeKavaas Tas
7r6\LS, eyoo Be TOLS VTTO TWV ol/ceiwv 7ro\iTwv KKCLV-
fjievas 7rb\eis avecrTTjaa. Kairoi OVTI ravrov 1 r)V
juivpicov YpaiK&v KpaTYfaai Kal TrevTCKaiBeKa fjuvpi-
dBas eTrifapofAevas VTroaTrjvai,. 7ro\\a eiTreiv e%wv 322
ert ire pi e/Aavrov fcal rovBe, rw pr) d^oXrjv ayew
TO \eyeiv e^e/jLeX^rrja-a. SioTrep ^prj awy-
vfia<; eyziv, e/c 8e rwv elpr)fj,&a>v KOI
r) prjQevrcov rrjv larjv KOI Sifcaiav e^i
7TOlOVfjL6VOVS aTToBlBovai JJLOI TO TTpWTeloV.
ToiavTa elirovTos TOV Katcrapo? KCU \eyew GTL
/3ov\o]j,vov, fjioyis Kal TrpoTepov o 'AXefaz'Spo?
tcapTepwv OVKCTI, tcaTeaxev, a\\a yw-era TWOS
Tapa%7/9 KOI aywvias, '700 Be, elrfev, a> ZeO Kal B
6eoi, yLte%/3i TWOS ave^opai (TiwTrf) TTJS OpacrvTrjTOs
TTJS TOVTOV; Tcepas yap ovSev ecTTiv, GO? 6paT,
ovTe TWV els avTov eiraivcdv OVTG TWV els e/me
/3\a(r(f)r}jjLi(t)v. e^prjv $e IV w s fJbd\icrTa /J,ev a/ji^olv
(j)ei$(T0ai' Kal yap elvai TTWS afJifyoTepa BoKel
7rapa7T\rjcricos vjra/X&rf 7T\eov Be TOV Tapa Sia- ,
(Tvpeiv aXkws re Kal iJUfi^T^v avTuv yevo/JLevov.
6 Be els TOVTO rj\6ev avaio-'xyvTias, wcrre TO\/Jirj(7ai, C
ra apxeTVTTa KW ^wSelv TWV eavTOv epywv. e^prjv
Se, w Katcra/3, VTrojjivrja-Oijvai ere TWV oaKpvcov
, a rare atyiJKas, aKpowfjievos TWV
, ova TreTroirjTai Trepl TWV efiw
o Tlo/jbTT^Los eTrrjpe ere //-era TOVTO, Ko\a-
KevOels fi>ev Trapa TWV 7ro\iTWV TWV eavTov,
yevofjuevos Be ovBels ovBa/jLov. TO fiev yap D
a7rb Aiftvfjs Opiappevaai, ov jjieya epyov,
1 oijn ravrbv Hertlein suggests, ri -roaovrov MSS.
380
THE CAESARS
cruelly. You burned their cities to the ground, but
I restored the cities that had been burned by their
own inhabitants. And indeed it was not at all the
same thing to subdue ten thousand Greeks, and to
withstand the onset of a hundred and fifty thousand
men. Much more could I add both about myself
and Alexander, but I have not had leisure to practise
public speaking. Wherefore you ought to pardon
me, but from what I have said and with regard to
what I have not said, you ought, forming that de-
cision which equity and justice require, to award me
the first prize."
When Caesar had spoken to this effect he still
wished to go on talking, but Alexander, who had with
difficulty restrained himself hitherto, now lost pati-
ence, and with some agitation and combativeness :
" But I" said he, " O Jupiter and ye other gods, how
long must I endure in silence the insolence of this
man ? There is, as you see, no limit to his praise of
himself or his abuse of me. It would have better be-
come him perhaps to refrain from both, since both are
alike insupportable, but especially from disparaging
my conduct, the more since he imitated it. But he
has arrived at such a pitch of impudence that he
dares to ridicule the model of his own exploits. Nay,
Caesar, you ought to have remembered those tears
you shed on hearing of the monuments that had
been consecrated to my glorious deeds. 1 But since
then Pompey has inflated you with pride, Pompey
who though he was the idol of his countrymen was
in fact wholly insignificant. Take his African
triumph : that was no great exploit, but the feeble-
1 At Gades, on seeing a statue of Alexander; cf. Sue-
tonius, Julius Caesar 7.
THE SATIRES OF JULIAN
eTrourjcrev r) TWV Tore
/j,a\aKLa. TOV $OV\LKOV Be e/ceivov
ovBe 7T/9O? avBpas yevo/xevov, aXXa Trpbs rot>?
%eipia'Tovs TWV olt<Twv, aX\oi fji
Kyoacrcroi Kal Aov/cioi, TOVVO/JLO, Be KOI rrjv e
<j>r)V eo-%e no/A7T7J0?. 'Ap/jLevi'av Se Kal ra
OIKCL ravrrjs /careTroXe/jirjae AOVKOV\\OS, eOptd/ji-
fiewe Be CLTTO TOVTCOV IIoyLtTr^o?. err' eKoKcucevcrav 323
avTov ol TroXtrat Kal Me^ya^ tovo/jLaaav, ovra
TWOS TWV Trpb eavTOV fjt,ei%ova; TL yap e/ceivw
TOCTOVTOV eTrpd^Qr}, rf\iKov Ma/9t&) fj
rot? Suo rj T& Trapa TOV Kvpivov TOVTOvl
o? fjiLKpov (TV/jLTrecrova-av TTJV TOVTOV iro\iv d
&v; OVTOL jap OVK d\\OTpioi<i epyois, wcnrep
ev Tro\iTiKal<; olfco$ofjiiai<> Kal ^aTcavrniacnv VTT*
etVat? Kal eViTeXecrtfe/o-flu? ere- B
ap%(i)v e7T<ypd(f)r) pLKpa Kovidcras TOV Tolyov,
Be avTol Kal Srj/jiiovpyol <yevofjievot,
TWV KaX\,icrTcov r)ia)6r)(rav ovo^aTwv. ovBev ovv
, el KeKpaT^Kas TIo/j,7rr)lov
KOL TaXXa dXwTreKo? tta
382
THE CAESARS
ness of the consuls in office made it seem glorious.
Then the famous Servile War l was waged not
against men but the vilest of slaves, and its suc-
cessful issue was due to others, I mean Crassus and
Lucius, 2 though Pompey gained the reputation and
the credit for it. Again, Armenia and the neigh-
bouring provinces were conquered by Lucullus, 3 yet
for these also Pompey triumphed. Then he became
the idol of the citizens and they called him "the
Great.' Greater, I ask, than whom of his prede-
cessors ? What achievement of his can be compared
with those of Marius 4 or of the two Scipios or of
Furius, 5 who sits over there by Quirinus because he
rebuilt his city when it was almost in ruins ? Those
men did not make their reputation at the expense of
others, as happens with public buildings built at the
public expense ; I mean that one man lays the
foundation, another finishes the work, while the last
man who is in office though he has only whitewashed
the walls has his name inscribed on the building. 6
Not thus, I repeated those men gain credit for the
deeds of others. They were themselves the creators
and artificers of their schemes and deserved their
illustrious titles. Well then, it is no wonder that you
vanquished Pompey, who used to scratch his head
with his finger-tip 7 and in all respects was more of a
1 Led by Spartacus 73-71 B.C. ; Appian, Civil Wars I.
116-120. * 2 Lucius Gellius ; Plutarch, Crassus.
3 Lieinius Lucullus the conqueror of Mithridates.
4 Caius Marius the rival of Sulla.
8 FuriusrCamillus repulsed the Gauls 390 B.C. ; cf. Oration
1. 29 D. 6 Cf. Letter to Themistius, 267s.
7 A proverb for effeminacy ; cf. Plutarch, Pompeim 48 ;
Juvenal 9. 133, qui diyito scalpunt uno caput ; Lucian, The
KhetorifMH* i Guide 1 1 .
383
THE SATIRES OF JULIAN
rj <yap avTOV 77 Tv%r) irpov^wKev, r) TOV /JL-
Trpocrdev %povov avTw Trapeicnrj/cei,, rct^ew? eicpd-
T7)(Ta$ fJLOVOV. Kal OTL BeiVOTIjTl /jLV OvBefMlO,
KpeiTTwv eyevov, fyavepov KOI yap eV evBeia C
7670^0)? L rwv eTTirrjBeicov <TTI Se ov fjuKpov,
Co? olcrOa, TOVTO afjidpT'rjfj.a crTparrjiyov' teal /i%/7
T^Or)<f. el Be Ilo/X7r?jio? VTT a(f>po-
re KCU avoids T) TOV pr) Svvaa-Qai, rwv
ap^euv cure, i]viKa e&ei TpijSeiv TOV
7r6\fjLOV, v7repTi@TO TTJV fjid^Tjv OVTC TTJ VLKTJ 2
VIK&V eTre^T/ei, VTTO rot? ol/ceuois aaapTrjaacri,
Kal ov^ VTTO rot? crois ecr(j)d\,rj (TTpaTr)<yr)/jLa(ri. D
Hepcrai, be TravTa^ov /ca\ws Kal ^povi^w^ irape-
cr/cevao-fjievoi TT/JOS Trjv r]fJieTepav d\Kr)V eveooa-av.
eVet Be ov TOV TrpaTTeiv avrXw?, a\\a Kal TOV
TO, oi/caia TTpaTTeiv avBpa apiaTov Kal /3acri\ea
irpoo"rjKei /jbeTaTrotelcrOai, eyo) JJLGV VTrep TWV
TOL/5 Ile/ocra? aTryT'rjo'a $LKr)v, Kal rou?
TroXeyLtof? eTTavet^o/jLrjv, ov^i TTJV
\virelv /3ovXo/Lte^o?, aXXa rot"? KW-
\VOVTGLS /me oiaftaiveiv Kal St'/ca? aTratTetv TOV
Hepar)v eTriKOTTTWV. av oe> rou? Teppavovs Kal 324
FaXara? KaTe7ro\efJLr)aas, em Trjv TraTpuoa TTJV
aeavTOv Trapao-Keva^o/jLevos, ov TL yevoiT av %elpov
rj fjuapwTepov; eirel Be wcrnrep Biaavpayv TWV
fjLVpiwv efjivrj/JLOvevcra^ YpaiK&v, OTL /jiev Kal uyaet?
evTevdev yeyovaTe Kal TO, TrXetcrra r% 'IraXta?
ol YpaiKOi, Kalirep elBax; o//,&)9 ov irapa-
TOVTWV Be avTwv 6\iyov Wvos, AmoXoi;?
Petavius, Naber, 7670^05 Hertlein, MSS.
2 rfj viKy before VIK&V Hertlein suggests ; cf. Oration i.
59 D. '
384
THE CAESARS
fox than a lion. When he was deserted by Fortune
who had so long favoured him, you easily overcame
him, thus unaided. And it is evident that it was not
to any superior ability of yours that you owed your
victory, since after running short of provisions l no
small blunder for a general to make, as I need not
tell you you fought a battle and were beaten. 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 war,
nor followed up a victory when he had won, 2 it was
due to his own errors that he failed, and not to your
strategy.
The Persians, on the contrary, though on all occa-
sions they were well and wisely equipped, had to
submit to my valour. And since it becomes a virtu-
ous man and a king to pride himself not merely on
his exploits but also on the justice of those exploits,
it was on behalf of the Greeks that I took vengeance
on the Persians, and when 1 made war on the Greeks
it was not because I wished to injure Greece, but
only to chastise those who tried to prevent me from
marching through and from calling the Persians to
account. You, however, while you subdued the Ger-
mans and Gauls were preparing to fight against your
fatherland. What could be worse or more infamous ?
And since you have alluded as though insultingly to
' ten thousand Greeks,' I am aware that you Romans
are yourselves descended from the Greeks, and that
the greater part of Italy was colonised by Greeks ;
however on that fact I do not insist. But at any rate
did not you Romans think it very important to have
1 At Dyrrhachium ; Plutarch, Julius Caesar.
2 An echo of Plutarch, Apophthegmata 206 D.
385
THE SATIRES OF JULIAN
ov (^>iXou9 fjiev B
e^eiv Kal av^/jid'^ov^ eTroir)o~aa9e Trepl TroXXoO,
Tro\efJi,w6evTas Be VJMV vcrTepov Si* daStjTTOTe
alrias OVK dfciv&vvQx; vrraKOveiv V/ALV rjvayKacraTe;
ol Be 7rpo9 TO yfjpas, o>9 av elVot Ti9, T?}9
Kal ovBe Trda^y aXX' eOvovs /jbiKpov,
TO t EXX?;z'6/eoi>, ovS* OTL ecrTi
>, /jiLKpov Sew <f>dvat, /jLoyis dpKe-
>, Ttj^69 av eyevecrOe, el rrpbf aK/jid^ovTas C
ofjbovoovvTas TOU9 f/ EXX^va9 TroXejjieiv tyaa9
aev; errel Kal Hvppov StaftdvTos efi u/z,a9
i(TT 07Tft)9 67TT7;faT6. el Be TO Hepawv KpaTijaai
f^LKpbv vo/jii^ets Kal TO Tri\iKOVTOv epjov Siaavpei?,
0X^7779 Trdvv Tr)<> VTrep TOV Tiyprj-ra rroTajjibv
VTTO \lap6vaiwv ^aaikevojjievr)^ ^copa9, errj rrXeov
rj TpiaKocria Tco\fJbOVVTe<$, \ej /AOL, Si rjv aiTiav
OVK eKpaTrja-aTe; ftov\ei crou (frpdcra); TCU Tlepcrwv D
fyLta9 eip^e ySeXr^. (ppacraro) Be croi Trepi avTwv
*A.VTCi)vio$ l 6 TraiSoTpiftiyOels errl aTpaTrjyia irapa
a-ov. ejco Be ev ovSe 0X0^9 eviavTols BeKa rrpbs
TOVTOLS Kal 'IvSwv yeyova Kvpios. eiT e^ol
ToXyaa9 d/jL^}i(rftr)Tiv, 09 ex rraiSapiov (TTpaTrjywv
epya errpa^a T^Xt/caOra, w<rr6 Trjv i^vrifji'^v, Kairrep
OVK d^t&)9 vrro TWV avyypacfrewv vfjLvrjdevTwv,
Oyu,a>9 2 av/jLTrapa/jieveiv T> yStft), KaOaTrep TWV 325
TOU KaXXiviKov, Tov/jiov /3aai\ew<>, ov Gepdrrcov
eya) Kal 77X0)^9 eyevo/ji^v, 'AytXXet fj,ev djjii\-
Xo)yu-e^O9 TCO Trpoyovw, 't{paK\ea Be
Kal erro/jievos, are Srj Kar fyvos Oeov a
1 'Avrdvios Cobet rejects, since Julian prefers to substitute
descriptive phrases for names.
2 Sjtiwr Cobet, &>o>i Se Hertlein, MSS.
386
THE CAESARS
as friends and allies one insignificant tribe of those
very Greeks, I mean the Aetolians, my neighbours ?
And later, when you had gone to war with them for
whatever reason, did you not have great trouble in
making them obey you ? Well then, if in the old
age, as one may say, of Greece, you were barely able
to reduce not the whole nation but an insignificant
state which was hardly heard of when Greece was in
her prime, what would have happened to you if you
had had to contend against the Greeks when they were
in full vigour and united ? You know how cowed you
were when Pyrrhus crossed to invade you. And fa
you think the conquest of Persia such a trifle and
disparage an achievement so glorious, tell me why,
after a war of more than three hundred years, you
Romans have never conquered a small province
beyond the Tigris which is still governed by the
Parthians ? Shall I tell you why ? It was the arrows
of the Persians that checked you. Ask Antony to
give you an account of them, since he was trained
for war by you. I, on the other hand, in less
than ten years conquered not only Persia but India
too. After that do you dare to dispute the prize
with me, who from childhood have commanded
armies, whose exploits have been so glorious that
the memory of them though they have not been
worthily recounted by historians will nevertheless
live for ever, like those of the Iny incible_ Her 9, ] my
king, whose follower I was, on ^vnom I modelled
myself? Achilles my ancestor I strove to rival, but
Heracles I ever admired and followed, so far as a
mere man may follow in the footsteps of a god.
Heracles.
387
THE SATIRES OF JULIAN
"Ocra /juev ovv expr/v, o> Oeoi, TT/OO? rovrov
a7ro\oyri<Tacr0ai' tcairoi Kpeirrov rjv vTrepi&elv
avrov- eiprjrai. el Be TL iriKpov v<' rj/jiwv B
ovri rravrdiraaiv et9 avairiovs
, d\\a fj 7roX\tt/a9 real eVt TroXXot?
tcpovaavTas 77 TO) Kaipw fj,r) ^aXw? jJLr)$e TTpe-
7r6vT(0<? xpvjo'aijLevovs, r)Ko\ov0r)0' yovv eVt [lev
rot? Sia rov KdLpbv e^a^apTrjOelffLv rj /zera/xeXeta,
crwfypwv Trdvv KOI rwv e^rj/jbaprrj/coTwv a-coretpa
SaifAQJV, TOL9 5e toffTTep ^i\,O-TL^OV^eVOV<^ 67Tt C
TOO TToXXaM? cLTre^OdvecrOai real Trpoaicpoveiv
ovSev w/jirjv a$i/cov Troielv KO\d^wv.
'ETrel 8e etprjro KOI TOVTW
6 Xo7o?, eVt TOZ^ 'O/CTaftiavov Trjv v
6 rov IIocretSwi'09 OepaTrcoi', eTri/jLerpwv
rov vBaros eXaaaov Bia rov icaipbv, aXX&)9 re
teal fivrj&ifcaKwv avrq> rrjs els rov Oeov vjreprj-
. Kal 09 eTreiSr) avvrjKev v-rrb dy*%ivoias, D
TO \eyiv rt rrepl rwv d\\orpi(av, 'Eyco
Be, eljrev, a> ZeO teal deoi, rov Siaavpeiv /JLCV rd
ra>v aXXcoi/ epya Kal fiiKpd Troieiv d^e^ofiai, Trepl
Be TU>V efjiavrov rov Trdvra 7rotr)o-o/j,ai \6yov. 1/609
TT pova'r'rjv rr}9 epavrov 7roXeft)9 waTrep ovros 6
<yevvaios 'A^e^avSpos, Karu>pdw(ra Be YeppaviKovs
7ro\efjLOV<; wcnrep 6 e'yLto9 Trarrjp ovroo-l Katcrap. 326
o-vpTrXa/cels Be rofr e/jL(f>v\iois dyaxnv A.L<yv7rrov
/jLev Trepl TO "A/cTioi/ fcarvav/jLd%r)cra, JSpovrov
Be xal Kdo-o-iov Trepl rovs ^tXtTrTrot^ KareTroXe-
, Kal rov TLo/jL7rr)LOV TralBa "Zegrov Trdpepyov
388
THE CAESARS
ff Thus much, ye gods, I was bound to say in my
own defence against this man ; though indeed it
would have been better to ignore him. And if some
things I did seemed cruel, I never was so to the
innocent, but only to those who had often and in
many ways thwarted me and had made no proper or
fitting use of their opportunities. And even my
offences against these, which were due to the emer-
gency of the time, were followed by Remorse, that
very wise and divine preserver of men who have
erred. As for those whose ambition it was to show
their enmity continually and to thwart me, I con-
sidered that I was justified in chastising them.'
Whe'n Alexander in his turn had made his speech in
martial fashion, Poseidon's attendant carried the
water- clock to Octavian, but gave him a smaller allow-
ance of water, partly because time was precious, but
still more because he bore him a grudge for the dis-
respect he had shown to the god. 1 Octavian with his
usual sagacity understood this, so without stopping to
say anything that did not concern himself, he began :
" For my part, Zeus and ye other gods, I shall not
stay to disparage and belittle the actions of others,
but shall speak only of what concerns myself. Like
the noble Alexander here I w r as but a youth when I
was called to govern my country. Like Caesar
yonder, my father,' 2 I conducted successful campaigns
against the Germans. When I became involved in
civil dissensions I conquered Egypt in a sea-fight
off Actium ; I defeated Brutus and Cassius at Philippi :
the defeat of Sextus, Pompey's son, was a mere
1 Suetonius, Augustus 16; during the campaign against
Pompey when the fleet of Augustus was lost in a storm, he
swore that he would win in spite of Neptune.
2 Augustus was Julius Caesar's nephew, and his son only
by adoption.
3*9
THE SATIRES OF JULIAN
T?}? ejjLavTOv o-TpaTrjyia^. ot/ro) Be i
ov ry <f>C\,o(To$lq vtiporjtfij, a>o~T /cal r^9
AOrjvoBaipov irapprjfTia^ rjveff^o^v, ov/c dyava/c-
TWV, ttXX' ev<f)paw6/Ji,vo<; eV avrf), KOI TOV avBpa B
Tcait>aywyov fj rrarepa jj,a\Xov alSov-
Apeiov Be /cal (f>i\ov /cal a-vjjL/Sicorrjv
, /cal oXw? ovBev eaTLV v<f> TI^IWV et?
TIJV <j)i\ocro(j>iav d/jLaprrjdev. VTTO Be rcov e/z-
<f>v\id)v (TTd(7(i)v TY]V Pwjjirjv opa)v et? TOV 1
ecr^arov e\avvovaav TroXXdtcis /cwSvvov ovrco
^nede/Jiriv ra Trepl avrrjv, wcrrc elvai, el /J,rj Bi
vfias, a) 6eoi, TO \onrov dBa/jLavrlvrjv. ov yap C
rat9 dfierpois eTnOv/jLiais ei/ccov errLKraffOaL irav-
avrfj Bivoij0r)v, opta Be Birrd, &(T7rep VTTO
(j)vcre(i)<t dTroBeBeiyfijieva, 2 "larpov teal EL>-
irorafjiovs eOefJLrjv. elra vrrord^as TO
real Spatcwv eOvos, CTrifjieTpovvTcov V/JLWV
oi TOV %p6vov, ov Tr6\e/jiov a\\ov
ef aXXof Trepiea-KOTTOvv, d\\a et? vo/jiodeo-iav /cal
TWV K TOV 7TO\efJiOV (TV^OpMV eTTaVOpduHTiV Tr)V D
<fXp\r)V BieTiOe/Jirjv, ovBevbs vo^l^wv TWV irpo e/j,av-
TOV X 6 ^P OV j3e{3ov\evo-0ai, paXkov Be, el ^pr] Oap-
pijcravTa cf>dvai, /cpelcrcrov TWV TTcoTrore Tr)\i/cavTa$
eTTiTpoTrevo'di'Tcov. ol fjiev yap rat?
/cal * /JLrj o'TpaTeveo'Oai, TroXe/zoi'? e/c
t?, Mcnrep ol fyi\07r pay /jioves Bi/cas ara
s' ol Be /cal TroXeyctou/xevot Trj Tpv(f>fj 327
ov fjiovov TT}? yttera raura evK\eia<$
1 r'bv Hertlein would add.
2 airoSSiy/u.fva Cobet, aTroSeSo/iei/a Hertlein, MSS.
Reiske adds.
390
THE CAESARS
incident in iny campaign. I showed myself so gentle
to the guidance of philosophy that I even put up
with the plain speaking of Athenodorus, 1 and instead
of resenting it I was delighted with it and revered
the man as my preceptor, or rather as though he
were my own father. Areius 2 I counted my friend
and close companion., and in short I was never guilty
of any offence against philosophy. But since I saw that
more than once Rome had been brought to the verge
of ruin by internal quarrels, I so administered her
affairs as to make her strong as adamant for all time,
unless indeed, O ye gods, you will otherwise. For I
did not give way to boundless ambition and aim at
enlarging her empire at all costs, but assigned for it
two boundaries defined as it were by nature herself,
the Danube and the Euphrates. Then after con-
quering the Scythians and Thracians I did not
employ the long reign that you gods vouchsafed me
in making projects for war after war, but devoted my
leisure to legislation and to reforming the evils that
war had caused. For in this I thought that I was
no less well advised than my predecessors, or rather,
if I may make bold to say so, I was better advised
than any who have ever administered so great an
empire. For some of these, when they might have
remained quiet and not taken the field, kept making
one war an excuse for the next, like quarrelsome
people and their lawsuits ; and so they perished in
their campaigns. Others when they had a war
on their hands gave themselves up to indulgence,
1 A Stoic philosopher ; cf. pseudo-Lucian, Long Lives 21.
23 ; Suetonius, Augustus Dio Ghry-tostom 33. 48.
2 Letter 51. 434 A ; Letter to Themiliu 265 o ; Themistius
63 D,
391
THE SATIRES OF JULIAN
ala^pdv Tpvcfrrjv TrpOTi/Awvres, aXXa teal r^9
o-o)Tr)pia<; avTrjs. eya> pev ovv ravra Biavoovpevos
OVK dia) T779 %eipovo<; epavTov /jiepiBov o, TL &'
av vfjiiv, <w OeoL, <paivr)Tai, TOVTO et/co? eaTiv e//,e
fjLera TOVTOV TO> Tpalavw rov \eyeiv
egovaia. 6 Be, Ka'nrep Bvvd/jievos \eyeiv, VTTO
paOvfJiia^' 7riTp67Ti,v yap eltoOei ra 7ro\\a rw B
^ovpa ypd(f>iv vTrep avrov' fydeyyofJLevos fjia\\ov
TI \eycov, eTrebeiKwev aurot? TO re YerLKov /cal TO
Tlapdi/cbv rpoTraiov. yrtdro &e TO yfjpas &>? OVK
eTriTpetyav avTW rot? HapQi/cois TrpdyfJiaaiv eVe^-
e\6eiv. /cal 6 %eL\r)i>6<;, ' AXX , w yuarate, e<j)r],
eifcoo-i ySeySacrtXef/co? er^, 'AXefaz^S^o? Be ovToal
BwBefca. TL ovv a^>et? auTidaOai TTJV aavTOv
Tpv(f)r]v Trjv TOV ^povov fiefji^rj aTevoTrjTa; Trap-
Oels ovv VTTO TOV a/cwfi/jiaTOS, ovBe yap rjv C
TOV Bvva(70at prjTopeveiv, VTTO Be T?}? <^t\o-
d/j,/3\VT6po<> eavTOv 7roXXa:t9 rjv, 'E^w
Be, elirev, co ZeO /cal Oeoi, TTJV dp'jfyv 7rapa\.aj3a)v
vap/cwcrav wcnrep /cal Bia\e\v/j,evr)v VTTO re TTI?
OLKOL TTO\VV %povov eTriKpaTrjcrda'r)*; TVpavviBo?
teal T^? TWV TeTwv vftpews, fjuovos virtp Tov"l(TTpov D
eroXyLir/cra TrpocT\apelv eOvrj, /cal TO TCTCOV eOvos
ee1\ov, 01 TWV TrcoTrore /za^yawrarot yeyovaariv,
ou% VTTO dvBpeias /JLOVOV TOV o-coyLtaro?, aXXa /cal
wv eireicrev avTOvs o TifAWfJievos Trap avTois Za-
yuoX^t?. ov ydp diroQvr)O'Keiv, aXXa fJueTOiKi^eaOai
vofjii^ovTes eTOifjbOTepov avTo TTOLOVCTLV rj aXXot 1
ra? aTroBrjfjiias vTrofjievovcriv. eTrpd^drj Be pot, TO
1 &\\oi Reiske adds.
392
THE CAESARS
and preferred such base indulgence not only to
future glory but even to their personal safety. When
I reflect on all this I do not think myself entitled to
the lowest place. But whatever shall seem good to
you, O ye gods, it surely becomes me to accept with
a good grace."
Trajan was allowed to speak next. 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 him ; so he shouted rather than spoke,
arid meanwhile displayed to the gods his Getic and
Parthian trophies, while he accused his old age
of not having allowed him to extend his Parthian
conquests. " You cannot take us in," said Silenus ;
te you reigned twenty years and Alexander here only
twelve. Why then do you not put it down to your
own love of ease, instead of complaining of your short
allowance of time ?" Stung by the taunt, since he
was not deficient in eloquence, though intemperance
often made him seem more stupid than he was,
Trajan began again. "O Zeus and ye other gods,
when I took over the empire it was in a sort of
lethargy and much disordered by the tyranny that
had long prevailed at home, and by the insolent
conduct of the Getae. I alone ventured to attack
the tribes beyond the Danube, and I subdued the
Getae, the most warlike race that ever existed, which
is due partly to their physical courage, partly to the
doctrines that they have adopted from their admired
Zamolxis. 1 For they believe that they do not die
but only change their place of abode, and they meet
death more readily than other men undertake a
journey. Yet I accomplished that task in a matter
1 Cf . 309 c, Oration 8. 244 A and note.
393
THE SATIRES OF JULIAN
epyov TOVTO ev eviavTols ICTCDS TTOV irevTe. TCOLVTWV
Be OTI TWV Trpb e/jLavTov 1 yeyovoTwv avTOKpaTopwv 328
w(f)0rjv T0t9 VTrrjKoois TrpaoTaTos /cal OVTC Kalaap
ovToal Trepl TOVTWV dfji<j)io~l3'r)Trfo~iev dv /JLOL OUT'
aXXo9 ovBe et9, evB^\6v eVrt TTOV. Trpbs Tlap-
6valov<$ Be, Trplv /JLCV dBi/ceicr6ai Trap* avTwv, ov/c
Beiv ^prfcrOai Tot9 07rXot9* dBi/covcri Be
> ovBev VTTO T7}9 rf\,LKias /cco\vdei<; ) /caiTOi
IJLOL TWV VO/JLWV TO fir; aTpaTevecrOai.
TOVTWV Brj TOLOVTWV ovTcov, ctp* ov%l /cal TLfJt,acr0aL B
TTyOO TWV CL\\WV LfJil BiKaiOS, 7r/3O9 fJbeV 7T/009 TOU9
VTrrjKoovs, <f)o/3epb<? Be 7r/?09 rou9 7roXeyLttou9 8m-
<j)p6vTa)$ yevojjievos, alBeaOel^ Be Kal Trjv v/j,eTepav
eKyovov 2 (j)i\o(TO(f)Lav; TouavTa o Tpa'iavbs elitru>v
eBoKei TTI TTpaoTTjTi TrdvTWV KpaTelv, Kal Bf)\oi
rjaav ol Oeol yLtaXtcrTa rjaOevTes eTrl TOVTW.
Tov MdpKOv Be dpxofiei'ov \eyeiv, 6 %6i\rjvbs
7T/9O9 TOV L^IOVVCTOV, A.KOVO~(i)IJLV, (f)r), TOV Q
TOVTOVL, TL TTOTe dpa TWV TTapaBogcov
eKeivcov epel Kal Tepao~Tiwv Boy/naTwv. 6 Be CLTTO-
7T/909 TOV Am Kal TOL/9 ^60U9, 'AXX'
:, elnev, w Zeu Kal Oeoi, \oywv ovBev Bel. Kal
el /jiev ydp rjyvoeiTe Tajjid, TrpocrfjKov rjv
n BiBdcrKeiv v/jids' ejrel Be ICTTC Kal \e\r)6ev
TWV ciTrdvTwv ovBev, avToL pot, TipaTe T^9 E
afta9. eBoge Brj ovv 6 MdpKO? Ta re aXXa
1 lfj.awrov Hertlein suggests, e/j.ov MSS.
- exyovov Wright, eyyoi/ov Hertlein, MSS,
394
THE CAESARS
of five years or so. That of all the Emperors who
came before me l I was regarded as the mildest in
the treatment of my subjects, is, I imagine, obvious,
and neither Caesar here nor any other will dispute it
with me. Against the Parthians I thought I ought
not to employ force until they had put themselves in
the wrong, but when they did so I marched against
them, undeterred by my age, though the laws would
have allowed me to quit the service. Since then
the facts are as I have said, do I not deserve to be
honoured before all the rest, first because I was so
mild to my subjects, secondly because more than
otHers I inspired terror in my country's foes, thirdly
because I revered your daughter divine Philosophy ?"
When Trajan had finished this speech the gods
decided that he excelled all the rest in clemency ;
and evidently this was a virtue peculiarly pleasing to
them.
When Marcus Aurelius began to speak, Silenus
whispered to Dionysus, " Let us hear which one of
his paradoxes and wonderful doctrines this Stoic will
produce." But Marcus turned to Zeus and the other
gods and said, " It seems to me, O Zeus and ye other
gods, that I have no need to make a speech or
to compete. If you did not know all that concerns
me it would indeed be fitting for me to inform you.
But since you know it and nothing at all is hidden
from you, do you of your own accord assign me such
honour as I deserve."
Thus Marcus showed that admirable as he was in
other respects he was wise also beyond the rest,
1 For this idiom cf. Milton, Paradise Lost 4. 324.
" Adam the goodliest of men since born
His sons, the fairest of her daughters Eve."
395
THE SATIRES OF JULIAN
6av/jid(n6s rt? elvai KOI <ro</>o? Biatyepovrco? are
\eyetv 0* orrov %pr) Kal criydv orrov Ka\6v.
Tw Ka>v<rravriv<p jjuerd rovrov \eyeiv erre-
Tp7rov. 6 Be rrporepov fiev eOdppei rrjv dywviav.
ft>? Be drrefB\errev et? ra rwv a\\a)v epya, jjuKpa
TravTaTraa-iv elSe ra eavrov. Bvo yap Tvpdvvovs, 329
el ye XP?) rd\r)0rj (f)dvai, tcaBypriKei, rov [lev
drroKepov re KOL fjLa\a/c6v, rov 8e a6\iov re fcal
Bia ro <yr)pa$ dcrBevr), 1 dfj,(f)orepa) Be Beols re KOI
e^Oicrrw. rd ye p^v et? rovs fiap-
ye\oia avr&>- (fropovs yap uxiTrep
erere\eK6t, 2 /cal Trpo? rrjv Tpvcfrrjv dfyeaipa' rroppw
Be eicrrij/cei, rwv Oewv avrrj rrepl rd rrpodvpa r/}?
*,e\r)vri<5' eptorncws re ovv el%ev avrfjs, fcal 0X0?
7T/30? efceivrjv ftXerrayv ovBev efte\ev avrw rrepl rr}? B
tn/crj?. 6 errel Be e^prfv /cal avrbv elrrelv ri, Tavry
rovrwv Kpeirrcov, e<pr), elfiL, rov M.arceB6vo<; ph,
on Trpo? 'Pw/jiaiovs teal rd Tepfjuivircd KOI ^KV-
GLKO, yevr) teal ou^l rrpbs rou? 'Aami^ou? ftap-
/3apou? ijycwurd/jirjv, KatVa/oo? Be Kal 'Q/cra-
T< /Jitf, Ka6drrep ovroi, TT/OO? /ca\ovs
s TroXtra? (rracrid&ai, rot? p,iapwrdroi<$
Be /cal rrovrjpordrois rwv rvpdvvwv erre%e\0elv.
Tpaiavou Be rot? /j,ev Kara rwv rvpdvvwv dvBpa- C
av rrpori/jL^OeLr^Vy ru> Be rjv
a)pav dva\a/3eiv 100$ di>
OVK drreuKorws vofu^olfjitjv, el /jirj Kal /JLCL^OV ean
1 ar0ej/fj Sylburg adds.
2 After freTAt Cobet suspects that several words are
lost. 3 J/IKTJS Cobet, MSS, SI'KTJS Hertlein, V, M.
396
THE CAESARS
because he knew " When it is time to speak and
when to be silent." l
Constantine was allowed to speak next. On first
entering the lists he was confident enough. But
when he reflected on the exploits of the others
he saw that his own were wholly trivial. He had
defeated two tyrants, but, to tell the truth, one
of them 2 was untrained in war and eifeminate, the
other 3 a poor creature and enfeebled by old age,
while both were alike odious to gods and men.
Moreover his campaigns against the barbarians
covered him with ridicule. For he paid them
tribute, so to speak, while he gave all his attention
to Pleasure, who stood at a distance from the gods
near the entrance to the moon. Of her indeed he
was so enamoured that he had no eyes for anything
else, and cared not at all for victory. However, as
it was his turn and he had to say something, he
began :
" In the following respects I am superior to
these others ; to the Macedonian in having fought
against Romans, Germans and Scythians, instead of
Asiatic barbarians ; to Caesar and Octavian in that
I did not, like them, lead a revolution against brave
and good citizens, but attacked only the most cruel
and wicked tyrants. As for Trajan, I should naturally
rank higher on account of those same glorious
exploits against the tyrants, while it would be only
fair to regard me as his equal on the score of
that territory which he added to the empire, and I
recovered ; if indeed it be not more glorious to regain
1 Euripides, fr. 417 Nauck.
2 Maxentius. a Licinius.
397
THE SATIRES OF JULIAN
TO avaKTijo-ao-Oai TOV KTijcraaBai. Mdpfcos Be
OVTOCrl fflCOTTWV VTTep CIVTOV TTCLCnV r^llV TWV
Trpwrelwv e^tcrrarat. KCU 6 ^6^X77^05, 'AXX* 77
Toi>9 'ASOM/4&09 KrjTrovs &>9 epya rjjuv, w Kwv-
a-Tavrive, ceavrov Trpocfrepeis ; ri Be, elirev, elaiv
01)5 \eyt,<; 'AScoz/tSo? /CIJTTOVS; oi>$ at yvvaiKes, e^rj, D
vBpl <f)VT6vov(riv o
ravra Trpbs 6\iyov avri/ca aTropapaiverai. KOI
o Kcwo-ravTivos ypvOpiaaev, avriKpv?
TOIOVTOV TO eavrov epyov.
'Htfu^aa? Se yevofievrjs ol fiev ew/ceaav
vew, OTW 6r)(TOvrai rrjv vTrep TWV irpwreicDv OL deol
ol 8' WOVTO Belv Ta? irpoaLpeaei^ 6t? TOV/JL-
TWV av&pwv irpodyeuv KCU ov Kpiveiv e/c l rwv 330
7T7rpa<y/j,ev(i)v auTOt?, wv rj TV^T; /JLereTroieiTO TO
KOI TTCLVTWV avrwv Karaftoctxra jrapei-
7r\r)v 'QfCTafiiavov /JLOVOV. TOVTOV Be
Trpo? eavrrjv elvai \e<yev. eBoj^ev ovv
t9 0eoi<$ eTTiTpe^rai real TOVTO TO> l&p/jifj, /cat
eBocTav avTW irpwrov 'A-\%dvBpov irv6ea'6ai ) TI B
vo/juo'eie /cd\\L(rTOV teal 7rp09 ri ySXeTrcoz/ epydaairo
KOI TrdBot TravTa ocrairep BeBpd/coi re teal
TreTTovOoi. o Be eff)r), To Trdvra VIKCLV. elra,
elirev o '^9, otet o~ot TOVTO TreTrotrj^Bat,; /cat
6 'AXefa^S/309. o Be ^6^X771/09 T(oda-
7eXao-a9, 'AXXa e/cpaTOW <ye <rov
7roXXtt/ct9 al -fjfieTepai OwyaTepes, alviTTOfJievos Ta9
ayttTreXoi'9, TOV *A.\ej;avBpov ola 877 TIVCL ^edvaov G
1 ov Kpiveiv IK Hertlein suggests, OVK fit MSS.
398
THE CAESARS
than to gain. As for Marcus here,, by saying nothing
for himself he yields precedency to all of us." " But
Constantine," said Silenus, "are you not offering us
mere gardens of Adonis ] as exploits ? " " What do
you mean," he asked, " by gardens of Adonis ? " " I
mean/' said Silenus, " those that women plant in
pots, in honour of the lover of Aphrodite, by scraping
together a little earth for a garden bed. They bloom
for a little space and fade forthwith." At this
Constantine blushed, for he realised that this was
exactly like his own performance.
. Silence was then proclaimed, and the Emperors
thought they had only to wait till the gods decided
to whom they w r ould vote the first prize. But the
latter agreed that they must bring to light the
motives that had governed each, and not judge them
by their actions alone, since Fortune had the greatest
share in these. That goddess herself was standing
near and kept reproaching all of them, with the
single exception of Octavian ; he, she said, had
always been grateful to her. Accordingly the gods
decided to entrust this enquiry also to Hermes, and
he was told to begin with Alexander and to ask him
what he considered the finest of all things, and
what had been his object in doing and suffering all
that he had done and suffered. " To conquer the
world," he replied. "Well," asked Hermes, "do
you think you accomplished this ? " "I do indeed,"
said Alexander. Whereupon Silenus with a malicious
laugh exclaimed, "But you were often conquered
yourself by my daughters ! " by which he meant his
vines, alluding to Alexander's love of wine and
1 A proverb for whatever perishes quickly ; cf. Theocritus
15. Frazer, Attis, Adonis and Osiris, p. 194.
399
THE SATIRES OF JULIAN
Kal <f)L\OLVOV (TKCOTTTWV. KOI O 'A.\eavBpO<? O,T
Brj yepcov TlepnranjTi/cwv TrapaKovcr/ijLdrwv, Ov ra
, e(f>rj, viicdv ovBe ydp dya>v rj/Jiiv ecrrt
d\\a Trdv fiev dvOpcaTrcov, Trdv 8e
76^09. teal 6 2,i\r)vb$ wairep ol
fjbd\a, 'lou, lov, $?), rwv 8ia\KTiKwv D
auro? Be fj/juv eV Trorepa) cravrov
<yvei, TWV d-^v^wv rj TMV
teal 09 axiTrep dyava/crrjcras,
(f>ij' VTTO <ydp fjueyaXotyvxias, ore &rj teal 6eb<?
ry6VOL/J,r)V, fJiaXkoV 8' L1JV, 7T6TTi(T/jLr)V. AuTOV OVV,
elirev, rjTTtjOrj? aeavrov iro\\d/a^. 'AXX' avrbv
eavrov, elirev 6 'AXe^a^8/?O9, Kparelv KOI r^rrdcrdaL
\ej6Tai' efjLol 8e rjv vTrep rwv Trpov 331
o \6<yo<>. Ba/8al T?}
07TCD9 rj/jiwv rd ao^io-fjiara 8^X67^6^9.
elirev, ev 'Iz^Sot9 erpwOr)? /cal 6 H.VK6(TTrj<; e/ceiro
Trapd ere, a~v Be egrfyov ^v^oppay&v r?}9 7roXea)9,
dpa Tjrrcov r}<r6a TOV Tpa>aavTOs, rj /cal eicelvov
; OVK eicelvov, e^ry, JJLOVOV, dX\d /cal avrrjv
TIJV 7ro\iv. Ov av ye, elirev, w
(TV jLiev ydp e/ceio-o /card TOV 'O/Arjpiicbv
r/ Ei/cropa o\iyoBpaveci)v /cal ^v^oppaycov ol Be B
rjjwvi^ovro real GVIKWV. 'Hyov^evayv 7' rj/jiwv,
eljrev o 'AXegavBpos. /cal 6 SetX^^o9, ITft>9; 01 ye
400
THE CAESARS
intemperate habits. But Alexander was well stocked
with Peripatetic subterfuges, and retorted, " In-
animate things cannot conquet ; nor do we contend
with such, but only with the whole race of men and
beasts." "Ah," said Silenus, "behold the chicanery
of logic ! But tell me in which class you place your-
self, the inanimate or the animate and living? " At
this he seemed mortified and said, " Hush ! Such
was my greatness of soul that I was convinced that I
should become, or rather that I was already, a god."
" At any rate," said Silenus, " you were often defeated
by yourself." "Nay," retorted Alexander, " to
conquer oneself or be defeated by oneself amounts
to the same thing. I was talking of my victories
over other men." " No more of your logic ! " cried
Silenus, " how adroitly you detect my sophisms ! But
when you were wounded in India, 1 and Peucestes 2
lay near you and they carried you out of the town at
your last gasp, were you defeated by him who
wounded you, or did you conquer him ? " "I con-
quered him, and what is more I sacked the town as
well." "Not you indeed, you immortal," said
Silenus, "for you were lying like Homer's Hector in
a swoon and at your last gasp. It was your soldiers
who fought and conquered." " Well but I led them,"
said Alexander. " How so ? When you were being
carried away almost dead ? " And then Silenus
1 At the storming of the capital of the Mallians, probably
the modern city Multan, in 326 B.C., cf. Plutarch, Alexander;
Lucian, Dialogues of the Dead 14.
2 Peucestes was wounded but saved Alexander's life ;
Pliny 34. 8.
401
VOL. II. D D
THE SATIRES OF JULIAN
e(f)epecr0 fj,i/cpov vetcpoi; elra ^Se rwv e
TTi&OV
Oi/jiot,, tcaO" 'EA\a&' ft>9 Kaicws vo/
r 'Orav rporraiov rroKe/JLiutv arrfar) a~rparo<f.
/cal 6 kioi'vaos, Havaai, elrrev, w rramriSiov,
roiavra \eywv, IJLIJ ere ouro? oirola rov K\irov C
/cal 6 'AXefaz^Spo? epvOpida-as re
KOI wvTrep crvy)(v6el^ VTTO TWV Sa/cpvcov TO,
Tra. teal 68e jjiev a)Se e\r)t;v 6 \6yos.
'O Se f E/9//-?79 rjpero TraKiv rov Kaiaapa, Sot Be,
elrrev, w Kalaap, rt? eyevero cr/toTro? rov ftiov;
To rrpwreveiv, e<^rj, TT}? e^avrov KOI /jujSevos /jitjre D
elvai fir^re vofiL^eaOai 2 Sevrepov. ToOro, elrrev o
f E/)yLt^?, aerate? eVrf norepov yap, etVe, 3 /cara
crofyiav r) rrjv ev rot? \o<yoi<$ Seivorrjra rj Tro\e-
/jLi/crjv e/jLireipiav r) 7ro\iritcr)V SvvajJiiv; *Hv fiev
ovv, e<j)r) 6 Kaiaap, r)8v yuot rwv rravrwv ev rcaaiv
elvcu rrpwrw' rovrov &e ov Svi>d/j,evo<> emrv^elv rb
SvvaaQat, /jbeyiarov rrapti rot? e/juavrov TroXtrat?
e^ijXwaa. ^v $e, elrrev, eSvvrjOijs pAya; Trpo? avrbv 332
o i<L\r)v6<>. /cal 09, F[dvv ye, (f>r)' /cvpios youv
avrwv eyevoprjv. 'AXA,a rovro fjuev, elrrev, eSv~
vrjO^' (iyarrrj07JvaL 8e vrr' avr&v ov% 0^09 re
eyevov, ical ravra rro\\r)v /J,ev vrroKpivdfjievos
wffrrep ev opdjjLan /cal (T/crjvfj <$>i\,av0p(Drriav,
aiaxpMS o~e avrovs rrdvras Ko\aKevwv. Elra OVK
dyarrrjdrjvai, SOKO), elrrev, vrrb rov SIJ/AOV rov Sico- B
1 rlv K\~ITOV (Spafffv epyaffyrat MSS. ; Hertlein suggests
omission of (Spaaev.
2 ^T ivat ^Te vo/id^tcr&ai Hertlein suggests, thai ^re
vofj.iCea6ai MSS.
3 6 t '7r e ' Hertlein suggests; cf. 333 D, e'lire MSS.
402
THE CAESARS
recited the passage in Euripides l beginning " Alas
how unjust is the custom of the Greeks, when
an army triumphs over the enemy But Dionysus
interrupted him saying " Stop, little father, say no
more, or he will treat you as he treated Cleitus." At
that Alexander blushed, his eyes became suffused
with tears and he said no more. Thus their con-
versation ended.
Next Hermes began to question Caesar, and said,
"And you, Caesar, what was the end and aim of
your life?'' "To hold the first place in my own
country," he replied, " and neither to be nor to be
thought second to any man." " This," said Hermes,
" is not quite clear. Tell me, was it in wisdom that
you wished to be first, or in oratorical skill, or
in military science, or the science of government ? "
" I should have liked well," said Caesar, " to be first
of .all men in all of these ; but as I could not attain
to that, I sought to become the most powerful of my
fellow-citizens." " And did you become so very
powerful ? " asked Silenus. " Certainly," he replied,
" since I made myself their master." " Yes that you
were able to do ; but you could not make yourself
beloved by them, though you played the philan-
thropic role as though you were acting in a stage-
play, and flattered them all shamefully." "What ! "
cried Caesar, " I not beloved by the people ? When
1 Andromache 693 foil. : the passage continues "Tis not
those who did the work that gain the credit but the general
wins all the glory." Cleitus was killed by Alexander at a
banquet for quoting these verses.
403
D D 2
THE SATIRES OF JULIAN
^povrov teal Y^daaiov, OVK eTTCt&ij ere
direKTewav, e<j>r)' Bid TOVTO aev jap avTOvs 6
Sfjfj.o<$ e^lr^(j)LcraTO elvai vTrdrovs' aXXa Sea TO
dpyvpiov, eTreiSr] TWV BiadrjKMV
fjLia0bv ecopwv TT}? dyavaKTijaews avrols OVTOI I TOV
Se KOL rovBe TOV \6<yov, TOP 'O/cra- C
ftiavov avdis o ^p/Jbij^ e/eivet. Su Be, elTrev, OVK
TL fcd\\i<rTov evofjut^es elvai; KCU 09,
, (p7j, /caXw?. Tt Se eaTi TO /caXco?, w
(f>pdcrov, evrel TOVTO <ye eo~Ti /cal rot?
eyeiv. wero <yovv KOI &,LOVVO~IOS
co? j3ao-i\eveiv Kal 6 TOVTOV /j,iapa>Tpos *A<ya-
' IO~T, 6L7T6V, ft) 060L, ft)? TrpOTTe/jLTTCOV D
TOV OvyaTpiBovv r^v^dfjirjv V/MV ToKpav fjiev aura)
Sovvai Tr)i> Kaiaapos, SetvoTrjTa Be Trjv HofjLTrrjiov,
TV%r)V Se Tr)v ejj,ijv. IIoXA-a, elirev 6 S^iX^^o?, real
Qewv OVTWS crtoTr)pa>v epya Beo/Jieva avi>6(j>6p^(Tev
OVTOS o Kop07r\d@o<>. Eira 8ta TI TOVTO, efyr), TO
ovo/Jid fjioi <ye\oiov OVT&)? eOov; >V H yap OVK
67rXaTT69 rj/jiiv, eiirev, warTrep eicelvou TCL<$ vv^a^, a)
^e^a(7T, Oeovs, wv eva Kal TrpwTov TOVTovl
Kaio-apa; Kal o /j,ev 'O/eTa/3mi>o9 coaTrep Bva- 333
C O 8e r Ep/A7}? TTyoo? TOV Tpaiavbv
Be, eiTre, TI Biavoovfjievo^ GTrpaTTes oaaTrep enroa-
] afoot V, Cobet, otfn Hertlein.
404
THE CAESARS
they punished Brutus and Cassius ! " " That was not
for murdering you/' replied Silenus, "since for that
they elected them consuls ! l No, it was because
of the money you left them. When they had heard
your will read they perceived what a fine reward was
offered them in it for such resentment of your
murder."
When this dialogue ended, Hermes next accosted
Octavian. " Now for you," he said, " will you please
tell us what you thought the finest thing in the
world?" "To govern well," he replied. "You must
say what you mean by ' well,' Augustus. Govern
well ! The wickedest tyrants claim to do that.
Even Dionysius, 2 1 suppose, thought that he governed
well, and so did Agathocles 3 who was a still greater
criminal." "But you know, O ye gods," said
Octavian, "that when I parted with my grandson 4
I prayed you to give him the courage of Caesar, the
cleverness of Pompey, and my own good fortune."
" What a many things," cried Silenus, " that do need
really saving gods have been jumbled together by
this doll-maker ! " " Why pray do you give me that
ridiculous name?" asked the other. "Why," he re-
plied, "just as they model nymphs did you not
model gods, 5 Augustus, and first and foremost Caesar
here ? " At this Octavian seemed abashed and said
no more.
Then Hermes addressing Trajan said, " Now you
tell us what was the principle that guided all your
actions ? " ' ' My aims," he replied, "were the same
1 This is not according to history. The Senate gave
Brutus and Cassius proconsular power in their provinces.
2 Tyrant of Syracuse 405-367 B.C.
3 Tyrant of Syracuse 317-289 B.C. 4 Caius Caesar.
5 Julian refers to the custom of deifying the Emperors.
405
THE SATIRES OF JULIAN
elrrev, wpe')(0r)v. /cal 6 ^etXr^o?, 'HmjOij^ pev
ovv, 1 elrce, real crv rwv dyevve&repwv. 6 pev yap
Ovpov TO rr\elcrrov rJTrwv fy, crv Be ala-ftpa?
r)Bovi)<; real errovetBiarov. BaXX' et? pafeapiav, B
elrrev o AtoVucro?, errel a-Kcbrrreis crv rrdvras
avrovs teal iroieis ovSev virep eavrwv \yiv.
etceivoov et%e aoi %a)pav ra or
Se vvv, OTTCO? awri\r)'fyr) rov
So/cet jap elvai JJLOI TTW? az/r/p Kara rov
TTpdy(ovos avev tyoyov Tervy/j,evos.
Be /3Xe^a? et? TOZ^ MapAroi^, ^ot Be, etTrev, w
B?)/oe, rt Ka\\icrTov eBo/cei rov piov reXo? elvai;
real 09 rfpe/jia /cal craxfypova)?, To fJUjJielaOai, C
6eov<$. e$o%e aev ovv eu$e&>? 7;
OVK dyevvrjs, d\\d /cal rov rravros
d%ia. d\\d real 6 'Eip/Afjs OVK /3ov\ero TTO\V-
Trpay/jboveiv, rrerreio-fjievo^ on rrdvra o Mdprcos
aKO\ov6w^ epel. rot? fjuev ovv aXXoi? Oeois eBofcei
ravrr)' /JLOVOS Be 6 SetX^i/o?, 'AXX' ov pa rov Ato-
vvcrov dve^opaL rovrov rov crofyicrrov. ri Bijrrore
yap rjaOies, elrre, 2 /cal emves ovy^ warrep r//^et? dp- D
f3poo-ia<$ re real vetcrapos, aprov Be /cal oivov; 'AXX'
eycoye, elrrev, ov% flTrep ovv wprjv rovs Oeovs pipel-
<T0ai, ravrrj rrpoo~(f)ep6p'rjv cnrta /cal rrord' TO
crwpa Be erpe^ov, tV&>? pev tyevBws, rreiOopevos
Be, on real ra vperepa crwpara Belrat rf}<?
e/c rwv dvaOvpidcrecov rpo<jb>}9. rrXrjv ov /card
ravrd ye vpas elvai piprjreovs, d\\d Kara rrjv
Bidvotav V7re\a/3ov. o\iyov o SetX?^o? Biarroptfcras 3 334
1 /j.fv ovv Hertlein suggests, ovv MSS. /cal before <rv Cobet
adds.. 2 1*4 Hertlein suggests, cf. 331 D, el MSS.
3 StoTropTjeraj Reiske suggests to complete the construction.
406
THE CAESARS
as Alexander's, but I acted with more prudence."
"Nay," said Silenus, "you were the slave of more
ignoble passions. Anger was nearly always his weak
point, but yours was pleasure of the vilest and most
infamous sort." "Plague take you!" exclaimed
Dionysus, " You keep railing at them all and you
don't let them say a word for themselves. However,
in their case there was some ground for your
sarcasms, but now consider well what you can find
to criticise in Marcus^ Fon in^nr^ opinion he is a
man, to quote ^imonides, ^four-square and n^ide
without ajlaw.' " l Then Hermes addressed Marcus
and said, " And you, Verus, what did you think the
noblest ambition in life ? " In a low voice he answered
modestly, "To imitate the gods." This answer they
at once agreed was highly noble and in fact the best
possible. And even Hermes did not wish to cross-
examine him further, since he was convinced that
Marcus would answer every question equally well.
The other gods were of the same mind ; only Silenus
cried " By Dionysus I shall not let this sophist off so
easily. Why then did you eat bread and drink wine and
not ambrosia and nectar like us ? " " Nay," he replied,
"it was not in the fashion of my meat and drink
that I thought to imitate the gods. But I nourished
my body because I believed, though perhaps falsely,
that even your bodies require to be nourished by the
fumes of sacrifice. Not that I supposed I ought to
imitate you in that respect, but rather your minds."
For the moment Silenus was at a loss as though he
1 Simon ides fr. 5 Bergk.
407
THE SATIRES OF JULIAN
wcnrep VTTO TTVKTOV Be^iov Tr\r)yei$, Etiprjrai fj,ev
<TOL TOVTO, elvre, Tw%bv ovtc aroTTft)?, e/nol Be,
e<f)rj, (j>pd(rov, TL Trore evofufa elvai rrjv TMV
0ewv fJLi/JLrjaiv; teal 09, kelcrdai /JLCV &>9
ev Troielv Be ft>9 o, 7i /jidXtara TrXetcJTOi/?.
o5^, 617T6V, ovBevbs eSeov; /cal 6
ouSe^o9, 6cr&)9 &e TO aw^driov /JLOV
T09 o5z^ /cal TOVTO 6/90W9 clprj/cevai TOV Mdptcov, B
TO reXo9 aTropov/jievos 6 SeiX^^o9 eiritftverai rot9
7re/ot TOI' Trat^a /cat T^ yafj,Trjv CLVTW SOKOVCTIV
OVK op0a)<> ovBe KCLTCL \6yoi> TreTTOirjadai, TTJV /AW
OTI rat9 ypwivdis eveypatye, TW Be OTL Tr^v
rjye/Aoviav eTreTpe^rev. 'EtfjLifArjcrd/jirjv, elire, /cal
KaTCL TOVTO TOV9 OeOVS' 'O/ATJpCi) fAV <jap e7TL06/jir)V
\iyovTL Trepl Trjs yafjLeTfjs, OTI apa, ocrTfc9 dyaObs C
teal e^e^pwv, Trjv avTov <fyi\eei teal KijBeTai* Trepl
Be TOV 7ra^o9 avTov TOV Ato9 airofyacnv e%co-
aiTKajjievos yap TOV "Apea, ITaXat av, elirev,
e(3e/3\r)cro T> xepavvw, el fjirj Bia TO TraiBd ere
elvai rjyaTrtov. aXXco9 re /cal ovBe WJULTJV eycb
TOV TralBa Trovrjpov OVTCOS ea-eadai. el Be rj
veoT?)? efi etcaTepa /j,eyd\as Troiovpevrj p
7rl TO ^elpov r}ve%0r], ov%l Trovrjpw TTJV
a, avvrjve^Orj Be TOV \a/36vTa Trovrjpbv
. TOL re ovv Trepl TTJV y waited TreTroirjTui D
fwt, fcaTa %rj\ov 'A^XXe9 TOV Oelov, /cal TO,
Trepl TOV TralBa /cara fjii^aLV TOV /jLeyicrTOV Ato9,
aXXa>9 T /cal ovBev /eaivoTO/jitjaavTi. iratcri
re yap vo^ifjiov eTTiTpeTreiv r9 BiaBo-ftd?, /cal
408
THE CAESARS
had been hit by a good boxer, 1 then he said " There
is perhaps something in what you say ; but now tell
me what did you think was really meant by e imitat-
ing the gods.' " "Having the fewest possible needs
and doing good to the greatest possible number."
" Do you mean to say," he asked, " that you had no
needs at all?" "I," said Marcus, "had none, but
my wretched body had a few, perhaps." Since in
this also Marcus seemed to have answered wisely,
Silenus was at a loss, but finally fastened on what
he thought was foolish and unreasonable in the
Emperor's behaviour to his son and his wife, I mean
in enrolling the latter among the deified and entrust-
ing the empire to the former. " But in that also,"
said the other, "I did but imitate the gods. I
adopted the maxim of Homer when he says 'the
good and prudent man loves and cherishes his own
wife,' 2 _ while as to my son I can quote the excuse of
Zeus himself when he is rebuking Ares : ' Long ago,'
he says, f I should have smitten thee with a thunder-
bolt, had I not loved thee because thou art my son.' 3
Besides, I never thought my son would prove so
wicked. Youth ever vacillates between the extremes
of vice and virtue, and if in the end he inclined
to vice, still he was not vicious when I entrusted the
empire to him ; it was only after receiving it that he
became corrupted. Therefore my behaviour to my
wife was modelled on that of the divine Achilles,
and that to my son was in imitation of supreme Zeus.
Moreover, in neither case did I introduce any
novelty. It is the custom to hand down the succes-
sion to a man's sons, and all men desire to do so ; as
1 Plato, Protagoras 339 E &<rireo virb ayadnv TTVKTOV v\ijyeis.
' 2 Iliad 9. 343. 3 A paraphrase of Iliad 5. 897.
409
THE SATIRES OF JULIAN
TOVTO cnravres evyovrai, rrjv re <ya/jLTrjv OVK 335
eya) 7T/3WTO9, aXXa fjiera TroXXoiW aXXof9 erL/j,rjcra.
io-609 Be TO /Jiev dp^aaOai TWV TOLOVTWV OVK
ev\o<yov, TO Be eVl 7ro\\o)v jevofjievov
aTTOCTTepeiv 7719
e\a9ov ejjiavTOv eya) ^a/cpoTepa a7ro\o<yov/jii;o<>
O KOL 0eoi m StoTrep /JLOL
Tlavvajjievov oe KOI TOvSe TOV \6yov, TOV
6 t E/?yLt^9 r)pTO, 2<V $ Tl KO\OV
elire, KTrjcrd/jLevov 7ro\\a %apt-
cracrOai, rat9 T' eTTiOvfjiiaiS rat9 eavTOV real
ovv 6 2,ei\r)vbs /ji<ya, 'AXX' ^ Tpaire^iT^ elvcu,
Oe\cov e'XeXei<? aeavTov OOTT^LOV KOI
iov (t>v;
V] T KOfJilJ TO T OS, GLTCLp VVV KOi r)
aov tcaTrjyopei. TOVTOU /JLCV ovv 6 ^eiXrjvbs
7TO>9 KaO^aTO.
Be <yevofjievris etyepoi' ol Oeol \ddpa C
^. eiTa e<yevovTO TroXXal TCO Ma/9A:ft).
Koivo\oyrj(rd/Ji,vos Be 6 Zei/9 t'Sta ?r/?09 Tor 7rare/?a
Trpoo-erafe Krjpvgai rw 'Epyu-^. o Se e/crjpvTTev,
"AvBpe? 01 r 7Tape\OovTe^ eirl TOVTOVL TOV dywva,
vofjbOL Trap' rj/jLLV elcri Kal Kpiaew TOiavTai
ryivovrcu, wcrre at roi' VIKWVTO, %aipeiv Kal TOV
rjTTto/jLevov fj,r) fjAfJufyecrOai. iropeveade ovv, eiirev,
OTTOI (j)L\ov e/cacrT&), VTTO 6eol<$ rjye/jioai, fiiwao/Aevoi D
TO evTevdev \ea0w 8' e/ca<7T09 eavTO) TOV
TTpoa-TaTrjv re Kal rjye/jiova. /JLCTCL TO
1 C" Cobet, efyw.' Reiske, rxa>/ Hertlein, MSS.
410
THE CAESARS
for my wife I was not the first to decree divine
honours to a wife, for I followed the example of
many others. It is perhaps absurd to have intro-
duced any such custom, but it would be almost an
injustice to deprive one's nearest and dearest of
what is now long-established. However, I forget
myself when I make this lengthy explanation to you,
O Zeus and ye other gods ; for ye know all things.
Forgive me this forwardness."
When Marcus had finished his speech, Hermes
asked Constantine, " And what was the height of
your ambition?" "To amass great wealth," he
answered, "and then to spend it liberally so as
to gratify my own desires and the desires of my
friends." At this Silenus burst into a loud laugh,
and said, " If it was a banker that you wanted
to be, how did you so far forget yourself as to
lead the life of a pastrycook and hairdresser ? "
Your locks and your fair favour x betokened this
all along, but what you say about your motives
convicts you." Thus did Silenus sharply reprove
Constantine.
Then silence was proclaimed and the gods cast a
secret ballot. It turned out that Marcus had most
of the votes. After conferring apart with his father, 2
Zeus bade Hermes make a proclamation as follows :
" Know all ye mortals who have entered this contest,
that according to our laws and decrees the victor is
allowed to exult but the vanquished must not com-
plain. Depart then wherever you please, and in
future live every one of you under the guidance of
the gods. Let every man choose his own guardian
and guide."
1 Iliad 3. 55. 2 Kronos.
411
THE SATIRES OF JULIAN
TOVTO 6 fiev 'AXefai>fyjo9 eOeu 7rpo9 TOV 'H/oa/cXea,
'O/cTaftiavos Be 737)09 TOV 'AvroXXwrn, dfifyolv
Be aTTpi% et'^ero TOV Ato? KOI K/ooi'ou Map/co?.
Tr\avw/jivov Be TroXXa /cal TrepiTpe^ovTa rov
Kaiaapa /careXe^'cra? o /^eya? "A^? ^ re
'AQpo<Tj Trap 1 eaurot'9 e/caXeadTrjv Tpaiavbs
Be Trapa TOV *A\e};avBpov eOei co? etceiva) avyKaO-
eBovfievo^. 6 Be KcwcrTavTivos, ^X svpicr/cwv 336
et' #eot? TOI) /Stof TO ap%6TV7rov, eyyvOev rrjv
r Ypv<f)r)V /caTiBoav eBpa/j, Trpos avTrjv rj Be VTro\a-
fiovaa yLtaXa/cw9 teal Trepif3a\ov(Ta rot9 Tnj^eo-i
7re7rXot9 re CLVTOV rroiKiXois acrKijcracra KOI KO\-
\(07ricraa-a ?rpo9 TT);; 'Acrwrtay aTrrfyayev, iva
KOI TOV 'Irjaovv evpwv avacrTpefyofJievov KOI
TrpoayopevovTO, Trdaiv, ""OaTis $6opevs, OCTTIS
oo-Ti9 eVay^9 /cat /3Be\vpo<;, ITW Oappwv B
yap avTOv TOVTW\ TOO vBaTi Xouo~a9
avTi/ca KaOapov, KO.V Trd\LV eW^09 T0?9 avTois
yevrjTai, Bctxro) TO crTr)6os Tr\r)i;avTi /cal Trjv
rraTa^avTi, KaOapw yeveaOaL," a-(f>6Bpa
evew^ev avTy, avve^ayaycav T?}9 TWV
Oewv dyopas Tot9 rralBas. erreTpiftov B* avTOV
T Kaiceivovs ov% r)TTov T7}9 dOeoTrfTO^ ol Tfa-
\afjuvaloi Bai/Aoves, al^aTwv crvyyevwv Tivvvpevoi
Bitcas, eco9 o Zeu9 BLO, TOV K\avBt,ov /cal Kwv-
(TTCLVTLOV eBcotccv dvaTTvevcrai.
412
THE CAESARS
After this announcement, Alexander hastened to
Heracles, and Octavian to Apollo, but Marcus attached
himself closely to Zeus and Kronos. Caesar wandered
about for a long time and ran hither and thither, till
mighty Ares and Aphrodite took pity on him and
summoned him to them. Trajan hastened to Alex-
ander and sat down near him. As for Constantine,
he could not discover among the gods the model of
his own career, but when he caught sight of Pleasure,
who was not far off, he ran to her. She received him
tenderly and embraced him, then after dressing him
in raiment of many colours and otherwise making
him beautiful, she led him away to Incontinence.
There too he found Jesus, who had taken up his
abode with her and cried aloud to all comers : " He
that is a seducer, he that is a murderer, he that is
sacrilegious and infamous, let him approach without
fear ! For with this water will I wash him and will
straightway make him clgan. And though he should
be guilty of those same sins a second time, let him
but smite his breast and beat his head and I will
make him clean again." To him Constantine came
gladly, when he had conducted his sons forth from
the assembly of the gods. But the avenging
deities none the less punished both him and them
for their impiety, and exacted the penalty for the
shedding of the blood of their kindred, 1 until Zeus
granted them a respite for the sake of Claudius and
Constantius. 2
1 Introduction to Volume I. p. vii.
2 Constantius Chlorus.
413
THE SATIRES OF JUUAN
e^(ov o E/3/u,>}<?, Be&w/ca rov C
Trarepa M.l0pav eTriyvwvar crv 8' avrov rwv
vro\ct)v e%ov; Treta/Ad Kal opfjiov a(T<j>a\f) ^MVT'I
re aeawrS) Trapaaicevd^wv, Kal rjvi/ca av evdevbe
aTTievat Bey, yu-era rf/? dyaO^ e'\7ru)O'? ^
deov evfjLevf) KaQicrras creavra).
414
THE CAESARS
" As for thee/' Hermes said to me, " I have
granted thee the knowledge of thy fatlier Mithras.
Do thou keep his commandments, and thus secure
for thyself a cable and sure anchorage throughout
thy life, and when thou must depart from the world
thou canst with good hopes adopt him as thy
guardian god."
415
MISOPOGON
OR, BEARD-HATER
VOL. II.
INTRODUCTION
JULIAN came to Antioch on his way to Persia in
the autumn of 361 and stayed there till March, 362.
The city was rich and important commercially, but
in Julian's eyes her glory depended on two things,
the famous shrine of Apollo and the school of
rhetoric ; and both of these had been neglected by
the citizens during the reign of Constantius. A
Christian church had been built in Apollo's grove
in the suburb of Daphne, and Libanius, Antioch's most
distinguished rhetorician, was more highly honoured
at Nicomedia. 1 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 restoration. His mistake was that he did
not attempt to make Paganism popular, whereas
Christianity had always been democratic. He is
always reminding the common people that the true
knowledge of the gods is reserved for philoso-
phers ; and even the old conservative Pagans did
not share his zeal for philosophy. Antioch moreover
was a frivolous city. The Emperor Hadrian three
centuries earlier had been much offended by the
levity of her citizens, and the homilies of Saint
1 cf. Libanius, Oration 29. 220, where he warns the people
of Antioch that Caesarea had already robbed them of one
sophist by the offer of a higher salaiy, and exhorts them not
to neglect rhetoric, the cause of their greatness.
418
INTRODUCTION
Chrysostom exhibit the same picture as Julian's
satire. His austere personality and mode of life
repelled the Syrian populace and the corrupt officials
of Antioch. They satirised him in anapaestic verses,
and either stayed away from the temples that he
restored or, when they did attend in response to his
summons, showed by their untimely applause of the
Emperor that they had not come to worship his gods.
Julian's answer was this satire on himself which he
addresses directly to the people of Antioch. But he
could not resist scolding them, and the satire on his
own habits is not consistently maintained. After he
had left the city the citizens repented and sent a
deputation to make their peace with him, but in
spite of the intercession of Libanius, who had accom-
panied him to Antioch, he could not forgive the
insults to himself or the irreverence that had been
displayed to the gods.
419
E E 2
IOTAIANOT ATTOKPATOPO2 33'
ANTIOXIK02 1 H M
'Ava/cpeovri r& iroirjTf) TroXXa eirouqui) fjie\r]
^apievra' rpv(j)av jap e\a%ev e/c fjioipwv' 'AX-
/caiqy 8' oviceTi ov8' 'A/o%tXo%ft> rw Ylapiw rrjv
eSw/cev 6 #eo? et? evtypoavvas KOI rjSovas
fjuo^delv yap aXXore aXXw? avayica^o-
oi rfj fjbovcriKf) TT/OO? TOUTO e^p^vro, /cov^orepa B
rroiovvres aurot? oaa 6 SaujjLwv e'St8ou rj et 9Tot9
otSopia. epol 8e dirayopevei /JLCV o
7r ovofiaro? aiTiaaQai TOU? aSi/covfJievovs
fjL6v ovBev, elvai $ eTT^eLpovvra^ Bv a Bevels, a<f>ai-
pelrai Se rrjv ev rot? yw-eXeo-t ^ovaiK^v o vvv eVt-
Kparwv ev rot? e\ev6epoi<; rfjs TraiSeias
aiff^iov yap elvai So/ci vvv fiov<riicr)V e
Tj TTaXttt 7TOT6 cBoK6i TO 7T\OVTlv ttSt/CO)?. OV fJLIJV
Sia rovro TT)? eyu.ol Swarfy e'/c pova-wv
las. e0aadfj,r)v TOI KCLI rou? uTre/? TOZ/
1 " The Discourse at Antioch " is an alternative title in
the MSS.
420
MISOPOGON
OR, BEARD-HATER
ANACREON the poet composed many delightful
songs ; for a luxurious life was allotted to him by
the Fates. But Alcaeus and Archilochus of Paros l
the god did not permit to devote their muse to
mirth and pleasure. For constrained as they were
to endure toil, now of one sort, now of another, they
used their poetry to relieve their toil, and by
abusing those who wronged them they lightened
the burdens imposed on them by Heaven. But
as for me, the law forbids me to accuse by name
those who, though I have done them no wrong, try
to show their hostility to me ; and on the other
hand the fashion of education that now prevails
among the well-born deprives me of the use of the
music that consists in song. 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
means. Nevertheless I will not on that account
renounce the aid that it is in my power to win from
the Muses. Indeed I have observed that even the
1 In the seventh century B.C. Aleaeus of Lesbos and
Archilochus both suffered exile, and the latter fell in battle
against Naxos. For the misfortunes of Alcaeus, cf. Horace,
Odes 2. 13.
421
THE SATIRES OF JULIAN
'Pr/vov fiapftdpovs dypia
7rapa7r\ricna Tot9 KpwyfJi
opviOuiv aSovTas fcal ev(j)paLvo/jLevov<; eVt rot?
[ji\ea'iv. elvai 'yap ol/j,ai crv fjiftaivei rot? (f>av\,oi<; 3
rrjv /uLovo-i/crjv Xvjrijpols pev rot? dedrpoi^, or^iai
S* aurot? r)$[(7Toi<;. o Brj /cal auro? ^vvvoijcras
TT/oo? e^avrov \eyeiv OTrep 6 'lo-yu^Wa? OVK
w?, (ITTO 8e TT}? Oyuota?, co?
otfipocrvvris, OTI Srjra rat?
a&o) teal /j,avrq).
To 8' ao-ytta Tre^ /zez^ Xefet TreTroirjrai, XotSo/ota?
S* e^et TroXXa? /cat fj,eyd\a<f, OVK et? aXXou? yu-a
Ata* TTO)? 7^; aTrayopevovros TOV VO/JLOV et9 B
8e TOV jroiljTrjv avrov /cal TOV vyypa(f)ea. TO
et9 eavrov ypdtyeiv elre eTraivov? eire
eipyei VO^JLO^ ovSeis. eTraiveiv JJLGV Srj teal a~(f)6Bpa
e0\wv ejjLavrov OVK e-^w, ^reyeiv $e fjbvpLa, /cai
irpwrov dp%dfjvos GLTTO TOV TrpoaunTOv. TOVTO)
yap ol/jiai (frvaei, yeyovori ^ \Lav /caXw /z^S'
evrrperrel /JUJQ^ wpaiw vrro Sv&TpOTrias /cal Svcr-
Ko\ia<; atTO? Trpoa-TeOeiKa TOV ftaOvv TOVTOVL G
Trwywva, 8i/cas avTO TrpaTTOfJievo<;, 009 eoi/cev, ov-
Sevos /J,ev d\\ov, TOV Be ^ (frvcrei yeveaOai KO\OV.
TavTa TOL SiaOeovTcov dve^ofjiai TWV fyOeip&v
wairep ev \6%/jLr) TWV Or^piwv. ecrQleiv be \d/3pa)<;
rj Trlveiv %av8bv ov o-vy%(i)pov/jLai' Set yap ol
1 <TvyKaTa<t>aycav Cobet, Kal ffvyKara(f>ayciDV Hertlein, MSS.
422
MISOPOGON
barbarians across the Rhine sing savage songs com-
posed in language not unlike the croaking of harsh-
voiced birds, and that they delight in such songs.
For I think it is always the case that inferior
musicians, though they annoy their audiences, give
very great pleasure to themselves. And with this in
mind I often say to myself, like Ismenias for though
my talents are not equal to his, I have as I persuade
myself a similar independence of soul " I sing for
the Muses and myself." x
However the song that I now sing has been
composed in prose, and it contains much violent
abuse, directed not, by Zeus, against others how
could it be,, since the law forbids ? but against the
poet and author himself. For there is no law to
prevent one's writing either praise or criticism of
oneself. Now as for praising myself, though I should
be very glad to do so, I have no reason for that ; but
for criticising myself I have countless reasons, and
first I will begin with my face. For though nature
did not make this any too handsome or well-favoured
or give it the bloom of youth, I myself out of sheer
perversity and ill-temper have added to it this long
beard of mine, to punish it, as it would seem, for
this very crime of not being handsome by nature.
For the same reason I put up with the lice that
scamper about in it as though it were a thicket for
wild beasts. As for eating greedily or drinking with
my mouth wide open, it is not in my power ; for I
must take care, I suppose, or before I know it 1 shall
eat up some of my own hairs along with my crumbs
1 For Isrnenias of Thebes cf. Plutarch, Pericles. The saying
became a proverb ; cf. Dio Chrysostom, Oration 78. 420 ;
Themistius 366 B ; Burton, Anatomy of Melancholy, " I have
lived mihi et Musis in the University."
423
THE SATIRES OF JULIAN
Tot? dpTOis. vrrep 8e TOV <tXetcr#at Kal <j)t\,iv D
d\JM. KaiTOl Kal TOVTO e%lV eOLKeV 6
wcnrep TCL aXXa \V7rrjp6v, OVK eTTiTpeTrwv
KaOapd Xetot? Kal Sid TOVTO ol/jicu j\VKpa)Tepa
%6tA,7y Trpoa'iJbdTTeiv, OTrep 'tjSr) TIS ecfrr) TWV
%vv TO) Ila^l /cat Ty KaXXtoTT^ et?
TOV Ad^viv 7roir)/j,aTa. vfjieis oe ^>are Seiv Kal
fjv fjibvov eXiceiv SvvrjOrJTe teal f^rj ra? a
VJJLWV /cal fJLa\aKa<$ xelpas 77 r/oa^wr^? ai>Twv
Seiva epydcrrjTai. vofJiiarj Se /mrjBels Bvo")^paivtv
fJi TO) (TKMfJL/JLaTL. SiOW/JLl, jap ttUTO? T7)V OlTiaV 339
wcnrep ol Tpdyoi TO jeveiov e^wv, e%ov olf^ai \eiov
avTo TToielv Kal ^n\ov, oirolov OL Ka\ol TWV TCCLL-
$o)v e^ovcriv airaaai T al yvvaiKes, at? (
rrp6(T(TTL TO epda/jiiov. u/xet? 8e Kal ev TW
rot/5 V/JLWV avTwv vt'ea? Kal ra? dvja-
VTTO dfipoTrjTOS /3tou Kal tcra)? aTraXoT^ro?
TpoTrov \elov eTTtyLteXci)? pydeo~0, TOP dvSpa
Kal TrapaSeiKvvvTes Sid TOV fJLCTWTrov B
yLtet? K TWV <yva0wv.
l oe OVK d7rexpr)o- povov r) (3a6vTr)<$ TOV
yei/etov, a\Xa Kal Trj Kefyakf) rrpocrea'TLV au^//.o?,
Kal oXrya/a<? Keipopai Kal ow^i^o^ai, Kal TOV?
SaKTV\OV<t VTTO TOV Ka\d/jLOV TO, TToXXa X M
^teXai/a?. el Be /3ov\ecr@e rt Kal TWV drropprJTCOV
/j,a@eiv, eo~TL yttot TO crT?7^o? oao~v Kal \daiov wcrrrep
424
MISOPOGON
of bread. In the matter of being kissed and kissing
I suffer no inconvenience whatever. And yet for
this as for other purposes a beard is evidently
troublesome, since it does not allow one to press
shaven " lips to other lips more sweetly " because
they are smooth, I suppose as has been said already
by one of those who with the aid of Pan and
Calliope composed poems in honour of Daphnis. 1
But you say that I ought to twist ropes from it !
Well 1 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
"unworn and tender hands." 2 And let no one
suppose that I am offended by your satire. For
I myself furnish you with an excuse for it
by wearing my chin as goats do, when I might,
I suppose, make it smooth and bare as hand-
some youths wear theirs, and all women, who
are endowed by nature with loveliness. But you,
since even in your old age you emulate your own
sons and daughters by your soft and delicate way
of living, or perhaps by your effeminate dispositions,
carefully make your chins smooth, and your manhood
you barely reveal and slightly indicate by your
foreheads, not by your jaws as I do.
But as though the mere length of my beard were
not enough, my head is dishevelled besides, and I
seldom have my hair cut or my nails, while my
fingers are nearly always black from using a pen.
And if you would like to learn something that
is usually a secret, rny breast is shaggy, and covered
1 Daphnis is the hero of bucolic poetry ; Julian echoes
Theocritus 12. 32 &y Se Kf irpo(T/j.dy y\vKepc*>Tfpa xe/A.c<n x 6 ^ 7 ?-
2 Odyssey 22. 151 ; of. Zonaras'lS. 12. 213, Dindorf.
425
THE SATIRES OF JULIAN
TWV \OVT(dV, O f L7Tp {3aari\VOV(Tl TWV
\elov avTO TrcoTrore Sid SvcrKo\Lav KOL
, ovBe d\\o TI /^epos rov (rw/mcnos C
elpyacrd/jLrjV \elov ovSe /AaXatcov. elrrov y* av
V/JLIV, et Ti? 971^ fjioi Kal aKpo^opSwv wo-Trep r&
Ki/cepwvt,' 1 vvvl S* OVK ecrrt. /cal el 2 av<yyivu>-
cr/cere, <j)pd(Tw vfjfiv teal 3 erepov. e/^ot yap OVK
TO crwyLta elvai TOLOVTO, TT/OO? Se Kal Siaira
eTTLTrjSeverat. elpyw rwv Oedrpwv
/j(,aVTOV V7T d^\T7Jpia<;, OV& L(T(0 T% aV\'t)S
rr)v dv^e\f]v e%u> TT}> vovfi/qvtas rov
VTT dvaia-6r)<TLas, wairep TWO, <f>6pov rj D
elcr<f>epwv Kal 7roSiSou? aypoiKOs o\iya
OVK TTiLKei SecTTTOT?;. Kal Tore Se elcreXQcov
rot9 dfyocTiovfjievnis eoiKa. KeKrrjfjiai Be ov&eva,
Kal ravra /SacrtXet'? CLKOVWV /xya<?, 09
(TTparrjybs Bca Trdcnj^ rr/9
TMV fjbifjLwv Kal TWV r)vi6%a)V' oirep
irpbrepov
dva/jLLfJLV)ja-Kea-Oe vvv
vov T' eKetvov Kal fypevwv*
ovv tcTft)9 Kal TOVTO /3apv Kal Seiy/Aa 340
^(9r]pia<=; rpoTrov irpoa-TiOr^fjii o eyco
Kaivorepov del' /JUCTW r9 i7T7roS/3Oyu,/a9, wairep
ol xprj/jiara oD^XrjKore^ ra9 dyopds.
OVV i9 aVTCLS (f)OlTO) V Tat9 6O/?TaA9
1 KtKepwvi Naber, cf. Plutarch, Cicero, Kipoavi. Hertlein,
MSS. 2 el Reiske, & Hertlein, MSS.
3 &fuv Kal Reiske, ^v Hertlein, MSS.
4 ava/Ln/jLv-rja-Keffd^ Qpevwv Hertlein writes as prose ; Brambs
identified as a fragmetit of Cratinus.
426
MISOPOGON
with hair, like the breasts of lions who among wild
beasts are monarchs like me, and I have never in my
life made it smooth, so ill-conditioned and shabby
am I, nor have I made any other part of my
body smooth or soft. If I had a wart like Cicero, 1 I
would tell you so ; but as it happens I have none.
And by your leave I will tell you something else. I
am not content with having my body in this rough
condition, but in addition the mode of life that I
practise is very strict indeed. I banish myself from
the theatres, such a dolt am I, and I do not admit
the thymele 2 within my court except on the first day
of the year, because I am too stupid to appreciate
it ; like some country fellow who from his small
means has to pay a tax or render tribute to a harsh
master. And even when I do enter the theatre I
look like a man who is expiating a crime. Then
again, though I am entitled a mighty Emperor,
I employ no one to govern the mimes and chariot-
drivers as my lieutenant or general throughout the
inhabited world. And observing this recently, "You
now recall that youth of his, his wit and wisdom." 3
Perhaps you had this other grievance and clear
proof of the worthlessness of my disposition for
I keep on adding some still more strange character-
istic I mean that I hate horse-races as men who
owe money hate the market-place. Therefore I
seldom attend them, only during the festivals of the
1 cf. Plutarch, Cicero, who says that Cicero had a wart on
his nose.
2 i e. the altar of Dionysus which was set up in the
orchestra.
3 Cratinus, Eunidaefr. 1; cf. Synesius, Epitflel2Q; Julian
refers to Constantius, whom the people of Antioch now com-
pare with him.
427
THE SATIRES OF JULIAN
ovBe Bt,r)fiepev(i), /caddjrep ela)0eaav 6 re d
6 epos fcal o #e?09 /cal 6 aeX<o9 6
ef Be TOU9 Trdvras Oew/Jievos Bpo/Jiovs, ovB* avrovs
o>9 av T9 epwv TOV Trpdjf^aro^ rj val /jua Ata fj,rj B
avro /jLrjBe d7TO(TTpe(f)6/jLVO<>, a
ra fjuev efw ravra- Kairoi TTOGTOV
etprjrai /*oi /jLepos TMV /JLWV e/9 v^as dSitcrj/jidTcov;
ra Be evSov aypVTrvoi VVKTCS ev cmftdSi,, /cal
rpo(f)rj Travros IJTTWV Kopov iri/cpov 77^09 Troiei
KOI Tpv(f)ct)crr) iroXei 7ro\efJbiov. ov fJLrjV vfjuwv
y V6Ka TOVTO eTriTijSeveTai 'Trap' e/juov- Seivr)
Se r^9 K Trat&apiov fjie /cal dvorjros dirdrrj
Kara\a/3ovo-a rfj yacrrpl Trokepelv eireiaev, ovSe
7rirp7ra) TroXXwv epLTri/jsTrXaa'dai aiTiwv avrfj. C
o\LyiardfCL^ l ovv e/jiol TWV Trdvrwv e/aecrai crvveftr).
/cal fjbefJivr]fjLai avro TraOwv ei; OTOV Kalaap eyevo-
/jLijv djra^ drro ffi/^TTTco/iaTO?, ov TrX^cr/y 01/7)9.
a^iov 8e V7ro/jivr)(r0f}vai Sirjyrf/uiaTos ov$e avrov
irdvv %apivros, e/Jiol Be Bia TOVTO /xaXtcrra
ol/ceiov.
'EtTvyxavov eyw ^ei^d^u>v Trepl TTJV <f)i\t]v D
Aov/ceTiav bvofjid^ovai B* OVTWS ol KeXrot TWV
TIapi<ri'(ov TTJV 7ro\ij(yr)v ecrrt B 1 ov jJLeyd\rj vijcros
TW TroTa/Aw, ical avTrjv KVK\W Traaav
7repi~\,a/Li(3dvei, 2 ^vKivai B 1 eir avT^v
dfjifyoTepwOev ela-dyovcri yefyvpai, /cal o\,iyd/ci,s
o 7roTa/xo9 e\aTTOVTai /cal pei^wv yiveTai, TCL
TroXXa 8' eo-Tiv birolos wpa Oepovs /cal
428
1 o\Lyi(TTa.KLs Hertlein suggests, oXiydicis MSS.
2 Trepi\K/j.8a.vft Cobet, /faroAo^aj/ei Hertlein, MS8.
MISOPOGON
gods ; and I do not stay the whole day as my cousin l
used to do, and my uncle 2 and my brother and my
father's son. 3 Six races are all that I stay to see,
and not even those with the air of one who loves
the sport, or even, by Zeus, with the air of one who
does not hate and loathe it, and I am gl#d to get
away.
But all these things are externals ; and indeed
what a small fraction of my offences against you
have I described ! But to turn to my private life
within the court. 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 yours. However it is not in order to set an
example to you that I adopt these habits. But in
my childhood a strange and senseless delusion came
over me and persuaded me to war against my belly,
so that I do not allow it to fill itself with a great
quantity of food. Thus it has happened to me most
rarely of all men to vomit my food. And though I
remember having this experience once, after I
became Caesar, it was by accident and was not due
to over-eating. It may be worth while to tell the
story which is not in itself very graceful, but for
that very reason is especially suited to me.
1 happened to be in winter quarters at my beloved
Lutetia for that is how the Celts call the capital of
the Parisians. It is a small island lying in the river ;
a wall entirely surrounds it, and wooden bridges
lead to it on both sides. The river seldom rises and
falls, but usually is the same depth in the winter as
1 Constantius.
2 Count Julian who had been 'Governor of Antioch. cf.
Letter 13. 3 Gallus his half-brother.
429
THE SATIRES OF JULIAN
ijSio-rov KCLI KaOapwrarov opdv /cal rriveiv
e6e\ovn rrape^wv. are jap vr/aov ol/covvras
vopeveo~6ai ^a\iara evOevoe xptf. jiverai Be
KOI 6 ')(eiiJi(t>v e/cel rcpaorepos elre vrrb rf)<? Oep/Ji^ 341
rov wtceavov- crrdBia jap drre^ei ~'oz^ evvaKoaiwv
ov TrXetct?, KCLI SiaBi&orai, TW^OV Xt/rr^ Tt9 avpa
rov vSaTOS, elvai Se So/cet 6epp,oTepov TO da\drTiov
rov 7Xf/ceo?- elre ovv etc ravrrjs elre etc
aAA,?79 atria? d<f>avovs e/j,oi, ro rrpajpa
roiovrov, akeeivorepov eyovcnv ol ro
oiKovvres rov %ei/Awva, /cal fyverat, rrap aurot?
ayu,7reXo9 dya0i'j, /cal cru/ca? rf^r) eio~Lv o't l e/jfrj^avrj-
aavro, o~Krrd%ovre<$ avrds rov %ei/ji(J!)vo<> warrep B
i/jLariois rfj Ka\d/jLrj rov rrvpov real roiovrois
naiv, oaa eiwOev elpjeiv rrjv etc rov aepos
CTnjijvo/jievrjv rot? SevSpois fi\d/3rjv. ejevero 8rj
ovv 6 'xeifjitov rov elcoOoro? o-tyoSporepos, /cal
Trapefapev o Trora/io? wo~rrep f^ap/jidpov Tr\dicas'
lo~re S^TTOV rov <&pvyiov \i6ov rov \v/c6v rovrw
em/eel fjid\io-ra ra Kpvo~ra\\a, z /j,eyd\a /cal
7rd\\r)\a (pepojjieva' /cal Br) /cal o~vv%rj rroielv
rjSrj rov rropov 6yu,eXXe /cal rb pevfj,a <ye(f>vpovv. C
a)? ovv v TOVTOLS dypitorepo? r)v rov avvijOovs,
edd\rrero Be rb Bcofidnov ovSafMWS, ovirep e/cd-
QevSov, ovrcep elaydet rporrov V7ro<yaioi<;
ra TroXXa ra)v ol/c^/jidrcov e/cei
/cal ravra e%ov evrperr&s ?ryoo9 TO 7rapaBe^ao~6ai
rrjv e/c rov rrvpos d\eav a~vve/3r) S' ol/Jiai /cal
1 eio-ij/ ot Cobet, rives elffiv ol Hertlein, MSS.
a r})V Kpv<TTa\\a Hertlein suggests, ^ e^wct /j.d\icrra TOV
XfuKov TOVTOV TO, Kpv(Tra\\a, MSS.
a vwoyatois Naber, cf. Pliny Ep. 2 17 ; VTT& rods Hertlein,
MSS.
430
MISOPOGON
in the summer season, and it provides water which is
very clear to the eye and very pleasant for one who
wishes to drink. For since the inhabitants live on
an island they have to draw their water chiefly from
the river. The winter too is rather mild there,
perhaps from the warmth of the ocean, which is not
more than nine hundred stades distant, and it may
be that a slight breeze from the water is wafted so
far; for sea water seems to be warmer than fresh.
Whether from this or from some other cause obscure
to me, the fact is as I say, that those who live in
that place have a warmer winter. And a good kind
of vine grows thereabouts, and some persons have
even managed to make fig-trees grow by covering
them in winter with a sort of garment of wheat
straw and with things of that sort, such as are used
to protect trees from the harm that is done them by
the cold wind. As I was saying then, the winter
was more severe than usual, and the river kept
bringing down blocks like marble. You know, I
suppose, the white stone that comes from Phrygia ;
the blocks of ice were very like it, of great size, and
drifted down one after another; in fact it seemed
likely that they would make an unbroken path and
bridge the stream. The winter then was more
inclement than usual, but the room where I slept
was not warmed in the way that most houses are
heated, I mean by furnaces underground ; and that
too though it was conveniently arranged for letting
in heat from such a fire. But it so happened
I suppose, because I was awkward then as now, and
43*
THE SATIRES OF JULIAN
%
rare &ia a KaiorrjTa rrjv efirjv Kal rrjv et? /MIVTOV
Trpwrov, ft)? et/co?, arravO pwiriav eftovXo/Jirjv yap
edi^euv Gfjiavrov avkyzaQai TOP depa
avevSe&s eyovra, r% ftorjdeias. &>? 8e o
7rKpa,Ti /cat ael /jLci^cov 7reyiveTO, Oepprjvcu D
p,ev ov& a)? eTrerpe^ra rot? vTrrjperais TO o'l/cij/jia,
vrfffau rrjv ev rot? rot^ot? vyporrjTa,
' ev$ov eKeXevaa Trvp KeKavfievov Kal
/j,7rpov<s ajrodecrdai, Tra^reXco? /jLtrpiovs.
ol 8e Kaiirep oVre? ou iro\\ol Tra/ATrX^^et? avro
UT/JLOVS eKivrjaav, v<$> wv
? ' efr, rwv larpMv 342,
diroppl-^rai rrjv evreOeiaav apri
Tpotyrjv, ovri p,a Aia 7r6\\r)v ovaav, ee/3a\ov,
Kal eyevofjirjv avTLKa pawv, ware JJLOI <yeve<rdai
KOU(f)OTpav TTJV vvKTa Kal TT}? v(TT6paia<; Trpdr-
reiv OyTiirep e0e\oifjii.
OI/T&) /ACT ovv eja) Kal ev KeXrot? Kara rbv
TOV M.VaVOpOV A,V(TKO\OV ttUTO? /JiaVT(0 TTOZ/OU?
Trpoo'eTiu'rjv. aXX r/ KeXxw^ JJLGV TCLVTCL paov
(j)pev aypoiKLa, TroXt? o evoaijjiwv Kal fjuaKapia
Kal TroXvdvOpwTros et/coTft)? a^derai,, ev y 7ro\\ol B
JJLGV 6p^r)(rrai, 7ro\\ol 8' avX.rjTai, JU/JLOI Be
vrXetoi'? TWV TTO^LTCOV, at5cb? S' OVK effTtv dpyov-
rcov. epvOpiav jap TrpeTrei rot? dvdvSpois, eVet
rot? 76 dv&peioL<$y c5<j7re/3 u//,eZ?, e&Oev Kcofid^eiv,
ffiviraOelv, OTL TWV VO/JLWV vTrepopare /JLTJ
432
MISOPOGON
displayed inhumanity first of all, as was natural,
towards myself. For I wished to accustom myself
to bear the cold air without needing this aid. And
though the winter weather prevailed and continually
increased in severity,, even so I did not allow my
servants to heat the house, because I was afraid of
drawing out the dampness in the walls ; but I
ordered them to carry in fire that had burned down
and to place in the room a very moderate number of
hot coals. But the coals, though there were not
very many of them, brought out from the walls
quantities of steam and this made me fall asleep.
And since my head was filled with the fumes I was
almost choked. Then I was carried outside, and
since the doctors advised me to throw up the food
1 had just swallowed, and it was little enough, by
Zeus , I vomited it and at once became easier, so
that I had a more comfortable night, and next day
could do whatever I pleased.
After this fashion then, even when I was among
the Celts, like the ill-tempered man in Menander, 1
" I myself kept heaping troubles on my own head."
But whereas the boorish Celts used easily to put up
with these ways of mine, they are naturally resented
by a prosperous and gay and crowded city in which
there are numerous dancers and flute players and
more mimes than ordinary citizens, and no respect
at all for those who govern. For the blush of
modesty befits the unmanly, but manly fellows like
you it befits to begin your revels at dawn, to spend
your nights in pleasure, and to show not only by
1 cf. Oration 3. 113 C, note. Cobet thinks that the verse
in Menander, Duskolos was avrbs S' ejttaury irpoariQ-tuJH TOVS
ir6vovs,
433
VOL. II. F F
THE SATIRES OF JULIAN
A,o<y&> &i&d<TKeiv, aAAa rots 6/0706? ev&elicvva'Oat,.
Kal jap ol vofJLOi (froftepol m TOL/? dp%ovra<$-
ware ocrns dp^ovra vftpicrev euro? etc Trepiovcrias
TOU9 VO/JLOVS KareTrdrrjaev &>9 6 eVt rovrois C
Troielre 7ro\\a^ov
8' eV rat9 dyopals teal ev rot9
TO)V KpOTWV KOI CLTTO T^9 /3o^9 O
ol 8' ez/ reXet ro> yvaypi/jLcorepoi, /jid\\ov elvai KOI
ovofJid^eaOai Trapd irdcnv dffS wv et9 ra9 roiavras
copras eBaTrdwrjaav rj %6\a)v 6 'A^?;z/atO9 diro
r^9 7Tyoo9 Kpolo-ov Tov A.v&(ov ySacrtXea avvovaias.
fca\ol Se 7rdvT$ real /Jie^dkoi Kal \eloi Kal
dyeveioi, veoi re o/W9 Kal Trpecrfivrepoi tyjXwral
r&v QaiaKtov,
d \oerpd re Oepfid KOI evvds
dvrl r^9 o<7ta9 dTroBe^o^LevoL.
" Tqv &rj crrjv dypotKiav Kal diravd pwirlav Kal
(TKaiorrjra rovrois dp/JLoaeiv t7reXa/3e9; ovrws
dvorjrov e&rL crot, Kal (pavXov, w Trdvrwv dv-
OpwTrcov d^aOearare Kal <pi\a7re%07}fjiovea'rar,
TO \eyofievov VTTO rwv dyevveardrwv o-a><f>pov
rovrl ^rv^dpiov, o Brj av Koafielv Kal
Vtofypocrvvr) %pr)vai vofjii^eis; OVK bpOws, on
rov /jiev TI &a)(f)poo~vvr) 6,rt TTOT' ecrnv OVK Lajjiev, 343
ovo/jia 8' avrijs aKOvovres JJLOVOV epyov ov
el 8* oTroiov av vvv eTTirrj&eveis eariv, eiri
fjuev on. deol<$ XP?) 8ov\eveiv Kal VO/JLOL^, CK r&v
434
MISOPOGON
your words but by your deeds also that you despise
the laws. For indeed it is only by means of those
in authority that the laws inspire fear in men; so
that he who insults one who is in authority, over
and above this tramples on the laws. And that you
take pleasure in this sort of behaviour you show
clearly on many occasions, but especially in the
market-places and theatres ; the mass of the people
by their clapping and shouting, while those in office
show it by the fact that, on account of the sums
they have spent on such entertainments, 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 Lydians. 1
And all of you are handsome and tall and smooth-
skinned and beardless ; for young and old alike you
are emulous of the happiness of the Phaeacians, and
rather than righteousness you prefer "changes of
raiment and warm baths and beds." 2 .
"What then?" you answer, "did you really
suppose that your boorish manners and savage ways
and clumsiness would harmonise with these things ?
O most ignorant and most quarrelsome of men, is it so
senseless then and so stupid, that puny soul of yours
which men of poor spirit call temperate, and which
you forsooth think it your duty to adorn and deck
out with temperance ? You are wrong ; for in the
first place we do not know what temperance is and
we hear its name only, while the real thing we
cannot see. But if it is the sort of thing that you
now practise, if it consists in knowing that men must
be enslaved to the gods and the laws, in behaving
1 For Solon's visit to Croesus at Sardis cf. Herodotus 1. 29.
2 Odyssey 8. 249.
435
F F 2
THE SATIRES OF JULIAN
tffCOV Be T0t9 OUOTL/JLOIS 7T/)OCr</>e/)ecr#at, KOI T1JV V
rovrois vTrepo^rjv (frepeiv Trpaorepov, e7rt//,eXe<j$afc
Kal Trpovoelv, OTTO)? ol Trevrjres VTTO TWV TT\OV-
rovvrwv TJKLara dBiKijaovrai, KOI vTrep TOVTOV
TTpdyfjiara e^eiv, oirola GLKOS eari croi yeveaOai
TroXXaACt?, aTTe^Oeia^, oyoya?, \oi$opia<$' elra KOI B
ravra (frepetv eyrcparws KCU /JLTJ ^akeTraiveiv ytt^S'
7n,TpeTTiv TO) flu/Aw, 7rai$ayci)<y6tv Be avrov, a>?
KOI crwfypovl^eiv' el Be teal TOVTO rt?
061TO aw^poauvrj^, cnre'xea'Oat, Trd&rjs rjBovijs
ov \iav dirpeirov^ ovS* eTroveiSiarov BoKOVffrjs ev
TO> (fravepw, 7T67r6i(TjjLevos &)? OVK eanv ISua cra)-
<f>povelv teal \dOpa rbv ^fjLoaia teal tyavepax; C
dtco\aarov elvai OeXovra Kal repTro/jievov rot?
Oedrpois' el Srj ovv OVTWS rj a-wfypoavvr) TOUWTOV
ecrriv, aTroXcoXa? pev awro?, aTroXXuet? 8e rj/jias
OVK dve-%o/jievov<; d/coveiv TrpWTOV ovo^a SouXeta?
OVT 7T/30? 0OVS OVT 7Ty30? VO/JbOVS' TjBl) jdp 6V
Trdcri TO e\ev6epov.
" 'H Be elpwveia Trocrr;; SCCTTTOTT;? elvai ov
ovBe dve^rj rovro d/covcov, aXXa Kal d
eVeicra? TOU9 TrXetcrrou? eOdoas TraXat D
(f)e\elv a>9 e7ri<J)0ovov T/)9 dp^f/s TOVTO
TO ovo/Aa, Bov\evLv S' 77/^0.9 d
Kal vocals. KairoL TTOCTO) Kpeirrov
/jiev ere Beo'TTOTrjv, epyqy Be edv rj/jid^ elvai e\ev-
Oepovs, w T jjiev ovo/uLara Trpaorare, TriKporare
436
M1SOPOGON
with fairness to those of equal rank and bearing
with mildness any superiority among them ; in
studying and taking thought that the poor may
suffer no injustice whatever at the hands of the rich ;
and, to attain this, in putting up with all the annoy-
ances that you will naturally often meet with, hatred,
anger, and abuse ; and then in bearing these also
with firmness and not resenting them or giving way
to your anger, but in training yourself as far as possible
to practise temperance ; 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
pursued, because you are convinced that it is impos-
sible for a man to be temperate in his private life
and in secret, if in public and openly he is willing to
be licentious and delights in the theatres ; if, in
short, temperance is really this sort of thing, then
you yourself have ruined yourself and moreover you
are ruining us, who cannot bear in the first place
even to hear the name of slavery, whether it be
slavery to the gods or the laws. For sweet is liberty
in all things !
" But what an affectation of humility is yours !
You say that you are not our master and you will not
let yourself be so called, nay more, you resent the
idea, so that you have actually persuaded the major-
ity of men who have long grown accustomed to it, to
get rid of this word ' Government' as though it
were something invidious ; and yet you compel us to
be enslaved to magistrates and laws. But how much
better it would be for you to accept the name of
master, but in actual fact to allow us to be free, you
who are so very mild about the names we use and so
437
THE SATIRES OF JULIAN
Be rd epya; Trpbs Be rovrous drroKvaieis /3tao- 344
jjbevos IJLV T0i>9 TrKovGiov? 6V
%iv, TOU9 Trevrjras Be eLpyeis
Se T^ crKrjvrjv KOL rov$ /JLL/JLOV? /cal TOU? o
avroXcoXe/ca? rjfjiwv rr]V TroXfi^, wcrre ovBev rj/juv
dyaObv VTrdp^ei Trapa crov 7r\rjv r^9 ftapvrrjros,
179 dvexofJLevoi fir^va eft&o/jiov TOVTOVL TO yitep eu-
^ecr^at Trdvrw*; d7ra\\a<yf)vai rov rocrovrov /ca/cov
rot? Trept TOL? Ta0ou?
^vve^wprjaai^ev, rj^ei^ 8e auro
evTpa7re\ias egeipyaa-d/jieda (3d\\ovre<; ere rot? B
wcrirep ro^ev/^acn. <rv Be, w yevvcue,
dve^rj ra Heparwv /3e\rj, ra r)fj,erepa rpevas
\oi$o prjcraa'dai. " t&oirqs et? ra lepd y BV(TKO\ KO\
BvarpOTre KOI ndvra fioj^O^pe. avppei 8ia <re rd
7r\r)0rj 7T/909 rd repevrj KOI /Jbevroi Kal ol TrXetou?
rwv ev reXei, Kal drro$')(ovral ore avv ftof) fierd
icporwv Xa/ATT/oft)? ev TO?? re^eveaLV wcnrep ev TO??
Qedrpois. ri ovv OVK dyarrqs ov& y eVatvet?, aXX' C
eVt%et/3et9 elvai aofywrepos rd roiavra rov H.V-
Olov, Kal Srjfjirjy opels ev rw rr\r)6ei, Kal KaOdrrrr)
rwv jBowvrwv TriKpws avrb Brj rovro \e<ya)v, 009
t9 rcov Oewv eveKev o\i<ydKi<$ et9 Ta re/jievrj
o-vvbpapbvres Be BS e'/xe 7ro\\f)s
dvarrifJLTT\are rd lepd. rrpeTrei ' dv- D
438
MISOPOGON
very strict about the things we do ! Then again you
harass us by forcing the rich to behave with modera-
tion in the lawcourts, though you keep the poor from
making money by informing. 1 And by ignoring the
stage and mimes and dancers you have ruined our
city, so that we get no good out of you except your
harshness ; and this we have had to put up with
these seven months, 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 curse, but we our-
selves have accomplished it by our own ingenious
insolence, by shooting our satires at you like arrows.
How, noble sir, will you face the darts of Persians,
when you take flight at our ridicule ? "
Come, I am ready to make a fresh start in abusing
myself. " You, sir, go regularly to the temples, ill-
tempered, perverse and wholly worthless as you are !
It is your doing that the masses stream into the
sacred precincts, yes and most of the magistrates as
well, and they give you a splendid welcome, greeting
you with shouts and clapping in the precincts as
though they were in the theatres. Then why do
you not treat them kindly and praise them ? Instead
of that you try to be wiser in such matters than the
Pythian god, 2 and you make harangues to the crowd
and with harsh words rebuke those who shout.
These are the very words you use to them : ' You hardly
ever assemble at the shrines to do honour to
the gods, but to do me honour you rush here in
crowds and fill the temples with much disorder.
Yet it becomes prudent men to pray in orderly
1 i.e. bringing false accusations, which was the trade of
the sycophant or blackmailer.
2 Apollo who was worshipped at Daphne near Antioch.
439
THE SATIRES OF JULIAN
Trapa rwv Oewv alrovpevois ra dyaOd. rovrov
OVK r}Kpodo~6e rov VO/AOV '
o>? 'OSucrCTeu? eTrecr^e r^v }LvpvK\eiav GKTTC-
VTTO /jueyeOovs rov Karopdco/naro^,
*E*v Ou/jLO), yprjv, ^alpe KOI I&XGO /jUjS 1 o\6\v^e;
ra? Se Brj TpwaSa? ovrt irpos rov Tlpia/JLOV rj riva
TWV rovrov Ovycnepwv rj vlecav, ov fjuyv ot8' avrov
TOV "EttCTOpCi' KCLlTOi TOVTW ^(flv CO? 6eW TOL/? 345
V%<T0ai' eu^oyLte^a? 8e OVK eBet^ev ev rfj
ovre jwal/ca^ OVTG avSpas, a\\a rf)
KOL TOVTO /cal yvvai^l TrpeTrov,
OV fMTjV aVOGiOV TT^O? TOl)? 0OV$ WO~7rp TO TTa/)'
7roiov/ui6vov. CTTaivelre yap dvrl TWV 6ewv
dvOpcoTrovs, /jid\\ov 8e dvrl rwv Oewv rou? B
o~riv
a Oeparreveiv
'ISov, rrd\iv 70) ra crvv^Orj
KOI ov& e/jiavrS) avy^wpM (^Oeyyeadai a>?
aSeco? Kal e\ev0epws, d\Xa vrro TT}?
a-/cai6rr)ros KOI e/jiavrbv (Tvtco<f)avrw. ravrd ri?
/cal roiavr dv \eyoi TT/JO? avBpas ov ra TT/QO?
TOL/? ap^ovras JJLOVOV, d\\d Kal ra 7rp&> TOU? C
vs e\v0epov<> elvat 0e\ovras, OTTO)?
440
MISOPOGON
fashion, and to ask blessings from the gods in silence.
Have you never heard Homer's maxim, " In silence,
to yourselves" 1 , or how Odysseus checked Eury-
cleia when she was stricken with amazement by
the greatness of his success, " Rejoice, old woman, in
thy heart, and restrain thyself, and utter no loud
cry"? 2 And again, Homer did not show us the
Trojan women praying to Priam or to any one of his
daughters or sons, nay not even to Hector himself
(though he does indeed say that the men of Troy
were wont to pray to Hector as to a god) ; but in his
poems he did not show us either women or men in
the act of prayer to him, but he says that to Athene
all the women lifted up their hands with a loud cry, 3
which was in itself a barbaric thing to do and suit-
able only for women, but at any rate it displayed no
impiety to the gods as does your conduct. For you
applaud men instead of the gods, or rather instead
of the gods you natter me who am a mere man. But
it would be best, I think, not to natter even the
gods but to worship them with temperate hearts.' "
See there I am again, busy with my usual
phrase-making ! I do not even allow myself to speak
out at random fearlessly and freely, but with my
usual awkwardness I am laying information against
myself. 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 also, in order that one may be
considered well-disposed towards them, "like an
1 Iliad 7. 195
il Kpovioavi, &VO.KTI
ffiyfi ety' v/j.f(wv, 'iva p.^ Tptaes y* irvOwvTai.
2 Odyssey 22. 411. 3 Iliad 6. 301,
441
THE SATIRES OF JULIAN
w&Trep TraTrjp VJTUOS vofj,ia-0eirj,
os wv w&Trep eyco. avejfov TOIVVV avrwv
/JLHTOVVTWV /ceil \oi8opovvTO)V \d0pq TI KOI (f>a-
vepws, 7ret,Sr) Ko\aK6Vt,v evbfiicras rou? eV rot?
iia l ere eTraivovvra*;. ov >yap olfjiai
OTTO)? apfjioaei rwv avbpwv ovre rot?
7T(,Tr)Sevfj,ao'iv ovre roi? '/Stot? ovre rot? rjOeaiv.
elev. oXX' efcelvo ris dve^erai crov; /caOevbeis
Co? eTTLTrav vvfcrcop fjiovos ovB' GO-TLV ov&ev, o <rov D
TOV aypLov real avij/juepov fjbdXd^ei 0vfjt,6v aTro/ce-
K\ei(TTai Be Trda-y Travra^ov TrdpoSos rf^vicvQvpia'
KCfl TO fJLeyKTTOV TC0V KdKWV, Oil TOIOVTOV %(t)V
(Blov ev(f)paivr) KOI ireTroirjcrai, r9 KOivas fcardpas
j)Sovijv. LTa d<yavaKTi<s, ei rov ra TOiavra
dicoveis; e%ov elSevat, ^dpiv rot? VTT evvoias efju-
fjie\(TTepov ere vovOerova-LV ev TOIS dvarraia-roi^
dTro"fyi\w(Tai fjbev ra? irapeids, Kaka Be diro
o-avrov Trpwrov dp^dfievov Seitevveiv Trdvra rw
TW (f)i\oy\(i)Ti r&Se Oed/jiara, [JLI/JLOVS, 346
Sdpia Trepl /caXXou? d/ju,\\(i)jjLeva rat?
avSpas aTre^tXwyLtei/ou? OVTL ra? yvdOovs JJLOVOV,
d\\a KOI airav TO (TW/JLO,, \ioTpoi rwv yvvaiKwv
OTTO)? (fraivoivTO rot? evTvyx,dvov<TLV, eo/jra?, Travrj-
yvpeis, OVTL yLta Ata ra? lepds, ev at? %/o^ crwfypo-
velv aXt? fiev yap e/eeivwv eVrtV, w&Trep T^?
1 f>pp.rt /j-iS. Naber, 6p(afjiev6if Hertlein, MSS.
442
MISOPOGON
indulgent father," l even though one is by nature
an ill-conditioned person like myself: "Bear with
them then, when they hate and abuse you in secret
or even openly, since you thought that those who
applauded you with one accord in the temples were
only flattering you. For surely you did not suppose
that you would be in harmony with the pursuits
or the lives or the temperaments of these men. I
grant that. But who will bear with this other habit
of yours ? You always sleep alone at night, and there
is no way of softening your savage and uncivilised
temper since all avenues are closed to anything that
might sweeten your disposition, and the worst of all
these evils is that you delight in living that sort of
life and have laid pleasure under a general ban. Then
can you feel aggrieved if you hear yourself spoken
of in such terms ? No, you ought to feel grateful
to those who out of kindness of heart admonish
you wittily in anapaestic verse to shave your cheeks
smooth, and then, beginning with yourself, first
to show to this laughter-loving people all sorts
of fine spectacles, mimes, dancers, shameless women,
boys who in their beauty emulate women, and
men who have not only their jaws shaved smooth
but their whole bodies too, so that those who meet
them may think them smoother than women; yes
and feasts too and general festivals, not, by Zeus,
the sacred ones at which one is bound to behave
with sobriety. No, we have had enough of those,
like the oak tree in the proverb ; - we are completely
1 Odyssey 5. 12.
2 The phrase Spvs KO.\ irerpa, literally, "the oak tree and
the rock " became a proverb for something hackneyed ; cf.
Hesiod, Theogony 35, a\Xa rirj ^01 ravra -rrepl Spvv % Trepl
443
THE SATIRES OF JULIAN
$pv 09, Kal 7roXi>9 o Kopo$ avTwv. eOvdv o Kalcrap B
ev TO) TOV Ato9 a-Traf, elra ev r& TTJS T 1/^779, et'<?
TO r^? r) fjurjT po$ T/H9
yap et? TO T^?
, irpoSodev fjiev oXiyaypia TMV
Tcoy dOecov avbpwv TO\fJba^ afyavicrdev. r]
fjtcei vovfjurfvia, Kal o Kalcrap avOis et9
Ato9' eiTa 77 Trdy/coLvos eoprrj, Kal 6
Kalcrap et9 TO T7}9 Tw^9 epj^erai re/jievos. TTL- C
cr^wv Se T^V aTrocppdSa irakiv 69 Qikiov Ato9 r9
eu^a9 dva\a/Ji/3dvei, Kara rd Trdrpia. Kal Tt9
dve^erai TocravraKt,? et9 te/aa (froirwvTos Kaicrapos,
e^ov drra^ 7} 819 evo%\elv Tot9 Oeols, eTTiTe\elv 8e
T9 Travrjyvpeis eKeivas, Qiroerai KOival fJLev elcn
Travrl TM Siyfiq) Kal wv e^ecm fjiere^eiv ov Tot9
e r ma"TaiJLevois JJLOVOV Oeovs, 1 d\\d Kal TOIS &v 2
ecrriv rj 7roXi9 7r\r)prj<;; rjbovr) & 7ro\\r) Kal
%dpiTs, O7rota9 av T^9 evfypaivoiTO SirjveKcos
KapTTOv/jievos, opom op%ov/jLevovs dv$pa$ Kal Trat- D
Bdpta Kal yvvaia 7ro\\d.
v ovv ravra \oyicr w/jiai i
ias, e/jLavrw Be OVK
ovov deovs Hertlein suggests, Ofovs MSS.
ls&v Naber, v Hertlein, MSS.
444
MISOPOGON
surfeited with them. The Emperor sacrificed once
in the temple of Zeus, then in the temple of
Fortune ; he visited the temple of Demeter three
times in succession." (I have in fact forgotten
how many times I entered the shrine of Daphne,
which had been first abandoned owing to the
carelessness of its guardians, and then destroyed
by the audacious acts of godless men. 1 ) " The
Syrian New Year arrived, and again the Emperor
went to the temple of Zeus the Friendly One.
Then came the general festival, and the Emperor
went to the shrine of Fortune. Then, after refraining
on the forbidden day, 2 again he goes to the temple
of Zeus the Friendly One, and offers up prayers
according to the custom of our ancestors. Now
who could put up with an Emperor who goes
to the temples so often, when it is in his power
to disturb the gods only once or twice, and to
celebrate the general festivals which are for all
the people in common, those in which not only
men whose profession it is to have knowledge of
the gods can take part, but also the people who
have crowded into the city? For pleasure is here
in abundance, and delights whose fruits one could
enjoy continuously ; for instance the sight of men
and pretty boys dancing, and any number of
charming women."
When I take all this into account, I do indeed
congratulate you on your good fortune, though I do
1 The Christians invaded the shrine of Apollo at Daphne
and the priests of Apollo abandoned it to them. Julian
destroyed the Christian Church there and restored the wor-
ship of Apollo.
2 Literally the "day not to be mentioned," i.e. "unholy
day," nefandus dies, on which business was suspended.
445
THE SATIRES OF JULIAN
<f)i\a yap eVrt fjuoi /card nva Oeov icrcos ravra.
BioTrep ov& dyava/CTw, ev tare, rot? Bva-^epaivovcri
IJLOV TO) fiiq) teal rfj Trpoaipeeei. TT poariOr] JJLL 8*
avros ocra Bvvarov earl JJLOI rols els e/jiavTov
o-Kw/jL/jLaat, /jL6L^6va)<; GTriKara^ewv epavrov ravraal
ra? XotSopta?, 09 UTTO afypocrvvris ov (TvvrJKa, 347
TroraTrbv et; dp%r)s TO rfja-Se TT)$ TroXect)?
KOL ravra TWV r)\iKia)Twv TO>V epwv, &>?
TreiQco, /3i/3\ia dve\ij;a<> ovBevbs apidpov eXdrrco.
\ejerau TOL TTOTC rbv e'jrwvv^ov rrjaSe TT}? 7roXea>9
ea, fjba\\ov be ovirep eVftW/uo? ^Se rj 7roXt9
r)' TreTroXicrTai l /jiev jap VTTO %e\,evicov,
Be e%ei a,7rb TOV 2e\evKov TraiBos" bv Stf
(f>a(ri Bt V7repj3o\r)v dftpOTyTos Kal rpv(j)fjs ep&vra B
del /cal epcofjievov re\os dBi/cov epcora Tr)$ eavrov
epaa6r)vai' KpvTr-reiv 8' eOeXovra TO
ov SiivaaOai, TO crw/u-a 5' avro) /card
TrjKo/jievov dfyav&s OL^eaOat, Kal viroppelv
Ta9 Svvd/jueis, Kal TO Trvevpa e\arrov elvau TOV
GvvriOovs. ewKet 8' olfjiai rd 2 KMT OUTOV alviy-
fjiari,, <ra(f))j IJLCV OVK e^ovar]<; alrLav TTJS voaov,
jjba\\ov Be ovB* avrfjs, 77^9 TTOTE ean, ^aivo^vr]^, C
evapyovs S' 01/0*779 TTJS Trepl TO jjueipaKtov daOe-
veias. evQdBe /jueyas a^X,o9 larpw TrpowreOr) ra>
2a/u&> T^V voaov, tfrt,? Trore eo-Tiv, e^evpelv. 6
Be VTTOvoricras e/c TWV 'Qjjurjpov, rives Trore
a( Cobet, Hertlein approves, TreTroujrai MSS.
- ra Hertlein suggests, rl) M88.
446
MISOPOGON
not reproach myself. For perhaps it is some god
who has made me prefer my own ways. Be assured
then that I have no grievance against those who
quarrel with my way of life and my choice. But
1 myself add, as far as I can, to the sarcasms against
myself and with a more liberal hand 1 pour down on
my own head these abusive charges. For it was due
to my own folly that I did not understand what has
been the temper of this city from the beginning ;
and that too though I am convinced that I have
turned over quite as many books as any man of my
own age. 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
colonised, for it was founded by Seleucus, though it
takes its name from the son 1 of Seleucus; they
say 2 then that out of excessive softness and luxury
the latter was constantly falling in love and being
loved, and finally he conceived a dishonourable
passion for his own step-mother. And though he
wished to conceal his condition he could not, and
little by little his body began to waste away and to
become transparent, and his powers to wane, and his
breathing was feebler than usual. But what could
be the matter with him was, I think, a sort of riddle,
since his malady had no visible cause, or rather it
did not even appear what was its nature, though the
youth's weakness was manifest. Then the physician
of Samos 3 was set a difficult problem, namely to
discover what was the nature of the malady. Now
he, suspecting from the words of Homer 4 what is
1 i.e. Antiochus. 2 cf. Plutarch, Demetrius.
3 i.e. Erasistratus.
4 The phrase occurs in Hesiod, Works and Days 66, but
not in Homer.
447
THE SATIRES OF JULIAN
al yviofiopoL /j,e\eBwvai, teal on vroXXa/cf? OVK
do-0evei,a crco/iaro?, aXX' appa>O"ria -frv^s alria
<yiyvTaL Trj/ceBovos T< croo/zcm, teal TO {Aeipd/ciov
opwv VTTO re ffKiKLas teal crvvrjOeias OVK dva(ppo-
OLTOV, 6Bov erp/iTreTO Toiavrrjv eirl rrjv TOV vocnfj-
/xaro? 6tjpav. /caOi^ei 7r\?)(TLOi> rt}? K\ivr)s dcfropwv D
et? TO Trpoa-wjTov TOV /neipafciov, irapievai
T KOL AraXa? diro TT}? /3a<jiXtSo9
. TI o' a)? r]\0ev, 67no-Ketyo/jievr)
CLVTOV, avTi/ca e&i&ov TO, o~vv0rj/uaTa TOV
o veavias, aaOfjia TWV 0\t,/3o/jLeva)v vjcfrtet, &jr4
yap avTo Kivov^evov Kaijrep &(f)6opa edekwv ov%
olo? re r)V, KOI Tapa%r) rjv TOV 7rvev/jLaTos fcal
TTO\V Trepl TO TrpoawTTov epvdrj/jia. TavTa opwv 348
6 iar/309 7rpocrd<yi TW o-Tepvw TTJV %6tpa, KOI
eV^Sa Seivcos rj Kapoia tcai ea> iero. roiavTa
ciTTa eVao-%6^ eKeiv^ Trapovo-^- eVet Be a7n)X-
6ev, eTTiovTWv d\\cov, ar/se/xa? el^e KOI rfi> o/xoto?
rot? ovBev r irdo~%ovo~i. avvi&wv $e TO irdOos o
Eyoacr/crrparo? <f)pdei TT/OO? TOV /3ao-i\.ea, KOI
09 V7TO TOV 0iXo7rat9 elvai Trapa^pelv etyrj TW
iraiol r?59 7ayU6rr}9. o Be avTiKa /JLtv rfpvrfaaTO'
TeXevTijcravTos Be TOV iraTpo^ yuK^bv vo~Tepov,
fjv irpoTepov BtSofihnjv avTW X^P
JAW Brj TavTa eTroiijOrj. rot9 8* IITT B
eiceivov yevo/Aevois ov ve^ais %r]\ovv TOV
448
MISOPOG'ON
the nature of "cares that devour the limbs," and
that in many cases it is not a bodily weakness but
an infirmity of soul that causes a wasting of the
body ; and seeing moreover that the youth was very
susceptible to love because of his time of life and his
habits, he took the following way of tracking down the
disease. He sat near the youth's couch and watched
his face, after ordering handsome youths and women
to walk past him, beginning with the queen l
herself. Now when she entered, apparently to see
how he was, the young man at once began to show
the symptoms of his malady. He breathed like one
who is being choked ; for though he was very
anxious to control his agitated breathing, he could
not, but it became disordered, and a deep blush
spread over his face. The physician on seeing this
laid his hand to his breast, and found that his heart
was beating terribly fast and was trying to burst
forth from his breast. Such were his symptoms
while she was present ; but when she had gone
away and others came in he remained calm and was
like a man in a normal state of health. Then
Erasistratus saw what ailed him and told the king,
and he out of love for his son said that he would give
up his wife to him. Now the youth for the moment
refused ; but when his father died not long after, he
sought with the greatest vehemence the favour
which he had so honourably refused when it was
first offered to him. 2
Now since this was the conduct of Antiochus, I
have no right to be angry with his descendants when
1 Stratonice.
2 In Plutarch's version Antiochus married Stratonice dur-
ing his father's lifetime.
449
VOL. II, G G
THE SATIRES OF JULIAN
rj TOV eTTtovv/jLOV. 1 Mffirep jap ev rot? </>vrot9 et/co?
BiaBiBocrOai f^eXP 1 7ro ^^' Ta< >
Be /cal eiriTcav 6/jLOia ra pera ravra
c5z> e/3Xao"r?7cre <f)ve(T0ai, OVTCO real evrt
eivai elites 7rapa7T\r)(Tia ra ijOr)
rot? TrpoyovoLS. eye!) TOI /cal auro?
eyvaiv 'Affijvalovs 'EXX^wz/ ^tXoTiyLtoTarou? /cal C
<f)i\,av0pco7TOTdTov<;- Kairoi TOVTO <ye eVtet/cw? ev
iracnv elSov rot? f '}L\\r]cri,v, e^w S' t'Tre/) avrwv
elirelv, co? /cal <f>i\60eoi yaaXtcrra TTCLVTWV etcrl
/cal Seftol ra TT/JO? TOU? fe^ou?, Ka66\ov /JLCV
f/ E\X^^69 7raZ/T9, aVTWV S' 'EXX^WZ^ 7T\OV
TOVTO e^co /mapTVpelv ' AQijvaioi'i. el Be e/celvoi
SiaGw^ovaiv elicbva T^<? vraXata? eV rot? rjOecnv
apeTY)<s, et/co? 8i]7rov0ev TO avTO virdp^eiv /cal
^vpois /cal 'A/?a/Sto^9 /cal KeXim? /cal
/cal Ilatocrt /cal rot? eV yu-ea-w /ce^e
/cat Ilato^ft)^ evr' aurat? "Icrrpou rat? ?;o(ri D
Mf(jot?, o^ez^ 8^ /cal TO <yevos ecrrt yu-ot Traz^
aypoLKov, avGTvjpov, d$ej;iov, dvacfrpoBiTOv, e/u,-
/nevov rot? tcpiOel&iv dfjueraKiviJTO)^' a Brj iravra
<TTl Beuy/JiaTa Seivij? dypoifcuas.
TOiVVV VTTep eaaVTOV TCpWTOV (TVJ-
, ev fjiepei Be /cal vfj,iv vejjLW TO,
, ovB' ev ovetBei TrpofyepofjLai TO
T op^Tjo-Tau re ^opoiTVTrrjdiv apiaTOi, 349
TovvavTLov Be dvT* eyKW/micov V/JLLV Trpoaeivai
1 Trwvu/j.ov Hertlein suggests, b^vv^ov MSS.
45
MISOPOGON
they emulate their founder or him who gave his
name to the city. For just as in the case of plants
it is natural that their qualities should be trans-
mitted for a long time, or rather that, in general, the
succeeding generation should resemble its ancestors ;
so too in the case of human beings it is natural
that the morals of descendants should resemble
those of their ancestors. I myself, for instance,
have found that the Athenians are the most
ambitious for honour and the most humane of
all the Greeks. And indeed I have observed that
these qualities exist in an admirable degree among
all the Greeks, and I can say for them that more
than all other nations they love the gods, and
are hospitable to strangers ; I mean all the Greeks
generally, but among them the Athenians above
all, as I can bear witness. And if they still preserve
in their characters the image of their ancient virtue,
surely it is natural that the same thing should
be true of the Syrians also, and the Arabs and
Celts and Thracians and Paeonians, and those who
dwell between the Thracians and Paeonians, I mean
the Mysians on the very banks of the Danube,
from whom my own family is derived, a stock
wholly boorish, austere, awkward, without charm
and abiding immovably by its decisions ; all of which
qualities are proofs of terrible boorishness.
I therefore ask for forgiveness, in the first place
for myself, and in my turn I grant it to you also
since you emulate the manners of your forefathers,
nor do^ I bring it against you as a reproach when
I say that you are " Liars and dancers, well skilled
to dance in a chorus" ; 1 on the contrary it is in the
1 Iliad 24. 261.
451
G G 2
THE SATIRKS OF JULIAN
Trarplwv ^rfkov einr'rjBevfjidrmv. eTrel /cal
eiraivwv rbv AvroXvtcov $r)<ri Trepieivai
irdvrwv
K\7rro(Tvvr) $' op/cay re.
/cal eaavrov rijv crKaior'rjra KOI rrjv daadiav
Kal rrjv $vaKO\iav Kal TO fjurj pa&iws /jLaXdrTea-Qai B
/jbrjSe 7rl rot? SeofMevoi? rj rot? e^airarwcn ra
e/jLCLvrov TTOieiaOaL /jLrjSe TCLLS /9oat? ei/ceiv Kal
ra roiavra arep<yw oveiftr). Trorepa /JLGV ovv eari
Kov(j)6repa, 6eol$ tcra)? S^A-oy, 7ret7re/3 dvOpwTrcov
old? re r]^iv eaTiv vTrep rwv Sia<popwv
a'ai' ireicrofjueOa yap ot'SayLtw? avrw Sia
(f)L\avriav, Oavfjid^eiv yap et/co? ra eavrov eica-
GTOV, dnfjid^eiv 8e ra Trapa rot? aXXot?. o Be
TW ra evavria %ri\ovvri ve^wv avyyv^^v elvai
fioi So/eel Trpaoraros.
'70) 8e ivvo^Gas evpiaKw teal ere pa Seiva C
e/jiavrbv elpyaafjievov. TroXet yap Trpocriwv e\ev-
0epa, rbv av^fiov rwv rpi%wi' OVK dve%ojjLi'r),
wcrTrep ol Kovpewv diropovvres a/capros Kal /3adv-
yeveios elo-eSpa/jiov' evo/nicras av ^fjiiKpivrjv opav
ri typaavKeovra, BvaKO\ov irpeo'fivr'rjv r) err par LM-
rr]v dvorjrov, e^bv (fiavr/vai rS> Ka\\w7rLa-jjLM TralSa
utpalov Kal yevecrOai peipaKiov, el ur) rrjv rf\,iKiav,
rbv rpoTrov ye Kal rrjv dftporrjra rov Trpoa-w-rrov. D
" OVK olaOa dvQpWTrois 6/M\elv, ov8' e
45 2
MISOPOGON
place of a panegyric that I ascribe to you emulation
of the practice of your forefathers. For Homer too
is praising Autolycus when he says that he
surpassed all men "in stealing and perjury." 1
And as for my own awkwardness and ignorance
and ill-temper, and my inability to be influenced,
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
accept. But whether your ways or mine are more
supportable is perhaps clear to the gods, for among
men there is no one capable of arbitrating in our
disagreement. For such is our self-love that we
shall never believe him, since everyone of us
naturally admires his own ways and despises those
of other men. In fact he who grants indulgence
to one whose aims are the opposite of his own is, in
my opinion, the most considerate of men.
But now I come to ponder the matter I find that I
have committed yet other terrible sins. For though
I was coming to a free city which cannot tolerate
unkempt hair, I entered it unshaven and with a long
beard, like men who are at a loss for a barber. One
would have thought it was some Smicrines 2 he saw,
or some Thrasyleon, some ill-tempered old man or
crazy soldier, when by beautifying myself I might
have appeared as a blooming boy and transformed
myself into a youth, if not in years, at any rate in
manners and effeminacy of features. " You do not
know," you answer, " how to mix with people, and
m 19. 396.
2 Smicrines is a typical name in New Comedy for an
avaricious old man ; Thrasyleon is said to have been used by
Menander as the name of a boasting soldier, " m-iles gloriostis."
453
THE SATIRES OF JULIAN
el rov oyvi,Bo<;, ovBe /uyu,?} rov d(
TGU9 rrerpais 7ro\V7rovv, d\\ rj
z/O9 dypoiKia re Kal dpaOia Kal d(3e\rr)pia
7T/909 rrdvras eTTirrjBeverat, rrapd crov. \e\rj6e
ere on 1 TTO\\OV Bel ravra elvai KeA/ro! Kal
typqKes Kal l\\vpioi; ov% opqs, OTrocra /JLCV
ev ry TroXet ravrrj Kairrj\.ela; av Be dire^Oavrj 35C
TOt9 KaTTr)\oi<s ov %vy%a)pa)v OTTOCTOV ftov\ovrai
7T(o\Lv auroi'9 2 TW Btjfjia) rd eTrirrjBeia Kal rot9
eTTiBrj/juovo'iv. ol Be rovs KeKrrjjjievovs rr/v yrjv
alnwvrai. cru Be Kal rovrovs e%^pot'9 Troiei
aavrw rd BiKaia nroLelv dvayKa^oyv. ol Be ev
ralv ?;-
a)(T7rep oi/jiai irporepov e%aipov Bi%60ev
Kap7rou/aevoi rd$ a)0eX,eta9, Kal ft>9 KeKrtj/jLevoi B
/cal 009 Ka7rrj\evovres, rd vvv euKorws \vrrovvrai
Bi d/n(j)orepo)v dtyrjprj/AevoL r9 eiriKepBeias. 6
Be rwv ^vpwv Brj/Aos OVK eywv ^eOveiv ovBe
KopBaKifeiv dyOerai. crv Be alrov dd>6ovov Trape-
i ^ /V r /
oiei rpe(f)i,v avrovs iKavws. CKCLVO Be GOV
, on ovBe 07Tft)9 l^Ovs ev rfj ?roXet irerpalos
cr/co7T6t9* aXXa Kal Trpwrjv /jbe/JL^ofJievov
&)9 ovre tyOvBiwv ovre 6pvu6a)v TTO\\WV
1 o-e '6n 86? Cobet, o-e Sy Hertlein, MSS.
2 avrovs Reiske, OUTO?? Hertlein, MSS,
454
MISOPOGON
you cannot approve of the maxim of Theognis, 1 for
you do not imitate the polypus which takes on the
colours of the rocks. Nay rather you behave to all
men with the proverbial Myconian 2 boorishness and
ignorance and stupidity. Are you not aware that we
here are far from being Celts or Thracians or
Illyrians ? Do you not see what a number of shops
there are in this city ? 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 please.
The shopkeepers blame the landowners for the high
prices ; but you make these men also your enemies,,
by compelling them to do what is just. Again, those
who hold office in the city are subject to both
penalties ; I mean that just as, before you came,
they obviously used to enjoy profits from both
sources, both as landowners and as shopkeepers, so
naturally they are now aggrieved on both accounts,
since they have been robbed of their profits from
both sources. Then the whole body of Syrian
citizens are discontented because they cannot get
drunk and dance the cordax. 3 You, however, think
that you are feeding them well enough if you
provide them with plenty of corn. Another charming
thing about you is that you do not even take care
that the city shall have shell-fish. Nay more, when
someone complained the other day that neither
shell-fish nor much poultry could be found in the
market, you laughed very maliciously and said that a
1 Theognis 215 foil, advises men to imitate the adaptability
of the polypus.
2 Mykonos was an island in the Cyclades whose inhabitants
were proverbial for poverty and greed.
3 The cordax was a lascivious dance.
455
THE SATIRES OF JULIAN
evpi(TKO/Ava)v ev dyopa, rwOaarLKOv /uaXa eye- C
Xacra9, dprov icai olvov teal eKaiov rfj
TroKei Seii> fydfAevos, Kpewv 6" ijB'T) rfj
TO yap KOL fyOvcov teal opviOiwv \6<yov
7Tpa Tpvfyrjs eivat, KOL ^9 ovSe rot? ev '
/jLvrja-Trjpai fjierrfv aaeX-yeia^. ora) Be OVK ev
rjBovfj Kpea veia KOI Trpoftdreia GiTtiaQai, ra)v
oaTrpicov GLTTTOfjievos ev Trpd^ei. ravTa evofjucras
Spa^l vofJLoOe'relv rot? a-eavrov TroXtrat? r) T0t9 D
avaia6r)TOi<s FaXarat?, oi ae eTraiSoTpiftrja-av
Kaff r)p(ov " TTpivivov, a-^ev^dfjLVivov^ OVKCTI
fievroi Kal " M.apadcovo/jid'xov" aXX' 'A^apvea
/juev e rjfJbLffeia^, drjSij S' avSpa Travrdiraai fcal
avOpwTrov d^apiv. ov Kpelrrov r)v 68co8evai pvpwv
Trjv dyopav fia&ifyvTQS arov KOL TratSa? r)yeicr0ai
KCL\OVS> et? 0^9 d r rro(3\e'fyovcriv ol TroXtrat, /cat
yvvaiKwv, OTTOLOL Trap rjjjuv Laravrai KaO*
r)/JLpav;
,e Se vypov fSXeireiv punovvra 7ravra%ov 351
rd o/ji/jLaTa, O7ra)9 vplv #aXo9, OVTI rrjv
aXXa TO TrpoacDTTOv o<f)0eir)v, 6 T/3o?ro9 ov
pel. <TTL jdp, ft>9 u//,et9 /cpivere,
vypoTrj? ftiov. e'yue Be 6 TrcuSaycoybs eSi-
Baa/cev et9 yijv ft\eTTeiv 9 SiBaa/cdXov
dearpov S' OVK elBov irplv jjia\Xov
45 6
MISOPOGON
well-conducted city needs bread, wine and olive oil,
but meat only when it is growing luxurious. 1 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 Ithaca ; and
that anyone who did not enjoy eating pork and
mutton 2 would fare very well if he took to
vegetables. 3 You must have thought that you were
laying down these rules for Thracians, your own
fellow-citizens, or for the uncultured people of
Gaul who so much the worse for us ! trained you
to be ' a heart of maple, a heart of oak,' though
not indeed ' one who fought at Marathon ' 4 also,
but rather to be half of you an Acharnian and
altogether an unpleasant person and an ungracious
fellow. 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 stare, and
by choruses of women like those that exhibit them-
selves every day in our city ? "
No, my temperament does not allow me to look
wanton, casting my eyes in all directions in order
that in your sight I may appear beautiful, not indeed
in soul but in face. For, in your judgment, true
beauty of soul consists in a wanton life. I, however,
was taught by my tutor to look on the ground when
I was on my way to school ; and as for a theatre,
I never saw one until I had more hair 011 my chin
1 Plato, Republic 372 E.
2 The suitors of Penelope lived on pork and mutton.
3 Literally "pulse."
4 Aristophanes, Acli<irnians 180 uses these words to de-
scribe the older, more robust generation of Athenians.
457
THE SATIRES OF JULIAN
K(f)a\fj<; rb yeveiov, ev e/ceivw be rrfg rj\iKia<s IBia
fjiev Kal tear* e/juavTOV ovBeiroTe, rpirov Be rj re-
raprov, ev icrre, HarpotcXq) eTrurjpa (frepcov dp^wv B
eVeraTTei/ otVeto? wv ejjiol Kal dvajKalos' ervy^a-
vov Be l&iWTrjs err crvyyvwre ovv e/jioi' SiSwfjLt,
yap ov avr efjiov Sifccuorepov /juLa-^aere rbv (j)i\a7T-
TraiSaycoyov, 05 /ne teal Tore eXvTret
6Sbv levai SiSdcTfcwv real vvv atrto? ecrrt yu-ot
TT)? Trpo? u/za? aTre^^eta?, evepyacrdfjievo^ rfj tyvxf) C
Kal wcnrep e^rfTrwcra? ojrep eyw /JLCV OVK efiov-
rore, 6 Be w? $ij TL ^apiev TTOIWV fid\a
eveTiOei, KaXwv OL/MIL a-e/jLvoTrjTa TTJV
dypoLKiav Kal awtypoavwrjv TVJV dvaiaOriaiap, dv-
Bpeiav Be TO ^TJ CLKeiv rat? eTTlOvfiiaiS jjirjo'
evBai/jiova TavTy yiveadai. efyr] Be poi 7roXXa:t9,
ev iffTe, val pa Ata Kal fjiovaas, o TraiBaywybs ert
TraiBapiw KO/ja&f), M?J ere TrapaTreiOeTO) TO 7r\f)0os
TMV rjKiKiWTWV 7rl TO, OeaTpa (f)ep6fj,evov ope^drjvai, D
TTore TavTrjal T^? #?. i7T7roBpo/j,ia$ eTridvfJiels ;
(TTI trap 1 'QfjLrjpw Be^iwTaTa TreTroiijfAevr)' ~\aftc!ov
eTre^iOi TO f3ij3\iov. TOU? TravTO/jiifjiOvs aKoveis
0/9%7/o-Ta?; ea ^aipeiv avTovs" dvbpiKWTepov irapa
rot? <&aia%iv bp-^elTai TO, peipaKia' av
Ki0ap(Bbv TOV Qij/jiiov Kal caBbv TOV
458
MISOPOGON
than on my head, 1 and even at that age it was never
on my own account and by my own wish, but three
or four times, you must know, the governor who was
my kinsman and near relative, " doing a favour
to Patroclus," ordered me to attend ; it was
while I was still a private individual. 2 Therefore
forgive me. For I hand over to you instead of
myself one whom you will more justly detest, I
mean that curmudgeon my tutor who even then used
to harass me by teaching me to walk in one straight
path 3 and now he is responsible for my quarrel with
you. It was he who wrought in my soul and as it
were carved therein what I did not then desire,
though he was very zealous in implanting it, as
though he were producing some charming character-
istic ; and boorishness he called dignity, lack of
taste he called sobriety, and not yielding to one's
desires or achieving happiness by that means he
called manliness. I assure you, by Zeus and the
Muses, that while I was still a mere boy my tutor
would often say to me : " Never let the crowd of
your playmates who flock to the theatres lead you
into the mistake of craving for such spectacles
as these. Have you a passion for horse races ?
There is one in Homer, 4 very cleverly described.
Take the book and study it. Do you hear them
talking about dancers in pantomime ? Leave them
alone ! Among the Phaeacians the youths dance
in more manly fashion. And for citharode 5 you
have Phemius ; for singer Demodocus. Moreover
1 Xenophon, Symposium 4. 28.
2 i.e. before he had been appointed Caesar. 3 cf. 352 C.
4 The chariot race in Iliad 23.
5 The citharode played and sang to the lyre : Phemius was
at the court of Odysseus in Ithaca ; Demodocus in Phaeacia.
459
THE SATIRES OF JULIAN
real (f)VTa Trap avTto TroAAa repTrvorepa
Srj 7TOT6 rolov ' A.7r6\\a)vo<> Trapd ^wfjiov
veov epvos dvep^o/jLevov evorjcra. 352
teal ?} SevSprfecro'a TT}? KaXfv/roi)? vrjcros KCLI ra
TT}? Ktyo/cr?? (j r jr r Y]\aia KOI o 'A\/civov tcrjTros' ev
IcrOi, TOVTWV ovftev o^reu Teprrvbrepov.
*Apa TroOelre Kal TOVVO/JLO, VJJLLV (frpdcra) TOV
7rai8aja)jov, Kal ocms wv yevos ravra
f3dp/3apo<; vrj 6eov<$ teal 9eds, ^tcvd?)? fj,ev TO
o/xco^u^o? 8e TOV TOV He/of^ dvaireiaavTos eVl
TTfV 'EXXaSa (TTpaTevaai, teal TO 7ro\v6pv\r)TOV
TOVTO &rj Trpo JJLI^VMV jjiev elKocn Tcpoaicvvov^vov
, vvv\ 8e 7rpo<pp6/j,evov awr* d&i/crjfjiaTO? /cal
, evvov%o<; rjv, VTTO TGD/JLW TeO pafji^evo^
T>)V /ji'rjTepa Trjv e/JL^v OTTCOS dydyoi Sid
TWV 'O/jbrjpov teal 'HaioSov Tro^yLtaTw/'. e-rrel 8'
6/cewr) TTpwTov efjie /cal JJLOVOV Tetcovo-a
VGTepov oikiyois ereXeuT^cre^ VTTO TT}
irapOevov TTO\\WV crv/ji(f)opwv eKK\a7rei(ra tcoprj C
teal vea, //-er' evtavTov /38o/jioi> avTw 7rape&60rjv.
ef etcelvov raOra dveTretaev a<ywv e? SiSa-
/Jiiav 6$6v a\\,r)V 8' OVT* avTos elbevai
460
MISOPOGON
there are in Homer many plants more delightful to
hear of than those that we can see : ' Even so did I
once see the young shoot of a date palm springing
up near the altar of Apollo on Delos.' l And
consider the wooded island of Calypso and the caves
of Circe and the garden of Alcinous ; be assured that
you will never see anything more delightful than
these."
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 things ? He was a barbarian, by
the gods and goddesses ; by birth he was a Scythian,
and he had the same name 2 as the man who
persuaded Xerxes to invade Greece. Moreover he
was a eunuch, a word which, twenty months ago, 3
was constantly heard and revered, though it is now
applied as an insult and a term of abuse. He had
been brought up under the patronage of my grand-
father, in order that he might instruct my mother 4
in the poems of Homer and Hesiod. And since she,
after giving birth to me her first and only child,
died a few months later, snatched away while she
was still a young girl by the motherless maiden 5
from so many misfortunes that were to come, I was
handed over to him after my seventh year. From
that time he won me over to these views of his, and
led me to school by one straight path ; and since
1 Odysseus thus refers to Nausicaa in Odyssey 6. 162.
2 i.e. Mardonius ; it was a Sophistic mannerism to use
such a periphrasis instead of giving the name directly ; see
vol. i. Introduction, p. xi.
3 Constant! us was under the influence of the powerful
eunuchs of his court ; they had been expelled by Julian, but
Mardonius was an exception to his class.
4 Basilina. 5 Athene.
461
THE SATIRES OF JULIAN
0e\G)V ovr
e nraaiv vfuv. d\\\ el Bo/cel,
TT/JO? avrbv eya> re KOI ly-tefc rrjv
Kvaavres. ovre yap rjiria-raro
o/jievov ovr\ el ra /jioXto'Ta (fr
/jL6\\oi[JLi, OTI /cal ap^wv TrpoaeSoica, /cal Toaavrrjv D
rjVy OCTTJV eSayfcav ol 6eoi, TTO\\CL O/JLOV fitacrd-
e pot, KOL rov BiSovra teal rov
. ewfcei, yap rj/jb&v ovSerepos eOe
ovre o BiSovs rrjv nprjv rj ^dpLv r) o,ri> (f>i\ov v
avro bvofLa^eiv Sovvai, /cal 6 Xa'/jufidvwv, co?
ol deol irdvres, d\.r]0a)<; rjpvelro. KOI Si] rovro /j,ev
OTry rot9 Oeol? (>i\ov e^et re KOL e%ei. rv%bv Be 6
Tratoayooybs el irpovyvw rovro, 7ro\\r)v av eTroirf- 353
craro Trpopr'jOeiav, 6V 0)9 o, ri fidXicrra V/MV
Etlra OVK e%eo~riv arcoQzaQai vvv Kal
ei n irporepov f]fuv aypoi/cov rjdos
"E^o?, (fracri, Bevrep^ (frvcrw <j>v&ei, fjid%a0ai, 8'
epyov, erwv rpudicovra /JLe\err)v afyelvai 7ray%d\-
TTOV aXX&)9 re /cal perd roaavrrj^ eyyevo^evrjv rr)<;
^aXe7roT^TO9* epol Be ijSr) 7r\ei(D rovrwv ea-riv.
Elev d\\d ri TraQcov ai)ro9 eV^^etpet9 aKpoaeOai B
Trepl rwv <7f//./3oXat&)j/ teal Bi/cd^eiv ; ov yap Brj /cal
rovro ae 6 TraiBaywybs eBlSaa/cev, 09 ovB' el apgeis
rj7ri(rraro. Aet^o9 Be dveTreiae yepcov, bv /cal v
462
MISOPOGON
neither he himself desired to know any other nor
allowed me to travel by any other path, it is he who
has caused me to be hated by all of you. However,
if you agree, let us make a truce with him, you and
I, and make an end of our quarrel. For he neither
knew that I should visit you nor did he anticipate
that, even supposing 1 was likely to come here, it
would be as a ruler, and that too over so great an
empire as the gods bestowed on me ; though they
did not do so, believe me, without using great
compulsion both towards him who offered and him
who accepted it. For neither of us had the air of
being willing ; since he who offered that honour or
favour or whatever you may please to call it, was
unwilling to bestow it, while he who received it was
sincere in steadily refusing it. This matter, however,
is and shall be as the gods will. But perhaps if my
tutor had foreseen this he would have exercised much
forethought to the end that I might, as far as
possible, seem agreeable in your eyes.
What then, you will ask, is it not possible even
now for me to lay aside my character, and to ^epent
of the boorish temper that was bred in me in
earlier days ? Habit, as the saying goes, is second
nature. But to fight with nature is hard ; and to
shake off the training of thirty years is very difficult,
especially when it was carried on with such painful
effort, and I am already more than thirty years old.
"Well and good," you answer, "but what is the
matter with you that you try to hear and decide
cases about contracts ? For surely your tutor did
not teach you this also, since he did not even know
whether you would govern." Yes, it was that terrible
old man who convinced me that I ought to do so ;
463
THE SATIRES OF JULIAN
OVTCL }Jid\iGTa aiTiwTaTOV TWV e^iMV
OpQtoS TTOLOVVTeS ^V\\OlBopLTe fJLOL, /COL
TOVTOV O, V L(TT, 1/77"' aXXft)l>
ovofjuaTa r/Ki Trpo<$ i/yLta? TroXXaA:^?
/cal Sft)/eyoar?7? /cal 'AptcrroTeX?;? /cal
ivois o yepwv OVTOS TreicrOels I/TT' C
r, erreiTa e'/^e vkov evpwv, epacrTrjv Xoywv,
&)?, el Ta TrdvTa eiceivwv ij\G)tr)s ye-
eaofjiai TWV /Jiev d\\a)i> dv0pa)7rcov
if o"ft) 9 ovBevos' ov yap elvai /AOL rrpos avTovs TTJV
ejjLavrov Be TrdvTws. e<ya) Be' ov yap
O,TL iroiw' 7rei(T0els ovK&Ti BvvafMai fieTade-
crOai, /cal TavTa eOekwv TroXXa/ct?, aXX' oveiBi^co D
ft), BLOTI p,rj TTOIM Tfadiv dBeiav 1 airdvTwv
at, Be fjue e/c TWV IlXaTw^o? oaa
, /j,r) eTurpeTrcav rot?
7r\eov i} SiTrXacrta? rt/x?}<? a^io? etccfoov
ydp evo?, 6 Be TroXXwz/ dvrd^io^ eTepwv,
rrjv TWV aXkwv ro?9 dp^ovcnv a^miav. 6
Be KOI avyKoXd^wv et? Bvva/jLiv rot9 dp^ovcnv, o 354
/jieyas dvrjp ev TroXet /cal reXeto?, OVTO? dvayopeve-
crOb) viKr)(j)opo<; dperfj^. TOV avrbv Brj TOVTOV
eiratvov fcdl rrepl aw^poavvrf^ %pr) \e<yeiv teal
Trepl (f>povrf(Ta)S /cal ocra aXXa dyaOd rt? /ceKrrj-
1 Traffif aSfiai' Cobet, iraai nacrav aSeiov Hertlein, M.SS.
464
MISOPOGON
and you also do well to help me to abuse him,
since he is of all men most responsible for my
way of life ; though he too, you must know, had
in his turn been misled by others. Theirs are
names that you have often met when they are
ridiculed in Comedy I mean Plato and Socrates,
Aristotle and Theophrastus. This old man in his
folly was first convinced by them, and then he
got hold of me, since I was young and loved
literature, and convinced me that if I would
emulate those famous men in all things I should
become better, not perhaps than other men for it
was not with them that I had to compete but
certainly better than my former self. Accordingly,
since I had no choice in the matter, I obeyed him,
and now I am no longer able to change my character,
though indeed I often wish I could, and I blame
myself for not granting to all men impunity for all
wrong-doing. But then the words of the Athenian
stranger in Plato occur to my mind : " Though he who
does no wrong himself is worthy of honour, he who
does not allow the wicked to do wrong is worthy of
more than twice as much honour. For whereas the
former is responsible for one man only, the latter is
responsible for many others besides himself, when
he reports to the magistrates the wrong-doing
of the rest. And he who as far as he can helps
the magistrates to punish wrong-doers, himself being
the great and powerful man in the city, let him
I say be proclaimed as winner of the prize for
virtue. And we ought to utter the same eulogy
with regard to temperance also, and wisdom and
all the other good qualities that such a man
possesses, and which are such that he is able
465
VOL. II. H H
THE SAT1RKS OF JULIAN
, BvvaTa /A}) /AOVOV avTov e%eiv t XX<z KCU
Tavra eBiBaaKe //,e vofjii^tov IBicoT'rjv eaeaOai'
il yap ovBe irpovyvw ravTrjv CK Ato9 /AOI rrjv B
<TOfjLevr)v, 49 YJV vvv o Oeos (frepaiv Kareffrrj-
Xore/9O9 elvau \e\rj6a efiavrov, ovBev Beov, V/MLV
T/}9 dypoiKias fLeraBiBovs rr}9 epavrov. xai fie
erepos TWV n\drwvos VO/JLWV vTro/^vijadevra e/u,av-
TOV TreTToirjKev inre.'^Odv&dQai 7rpo$ vfid^, 09 <^?;cri
Belv alBa) Kal a'wcfrpoo'vvrjv dcrKeiv rovs dp^ovras
Kal rou9 Trpefffivrepovs, Lva rd 7r\tj0r) ?rpo9 avrovs C
Be vv 6\iyoi<> eTTiTrjBevovri vvv TOVTO Trpbs Odrepa
TrepLea-Tfj Kal yeyovev OVK aTreLKoraxi ev oveiBei.
7rrd yap ea/Jiev otBe Trap* V/JLLV evoi veri\vBe<;, et9
Be Kal 7roXtT^9 vjjLerepos, 'ftp/Ay $1X0$ Kal e/Aoi,
\6ycov dyaOos Brj/uLiovpyos, 049 ovBev ecrn Trpos riva
rd TWV 6e(av iepd, Kal 6\iydKi<>, ov irdvre^, et9 rd D
Oearpa, TreTroLrj/^evot- TO Bva-K\eecrTaTOv TMV epycov
466
MISOPOGON
not only to have them himself but also to impart
them to other men." l
These things he taught me when he thought that
I should be a private citizen. For he certainly did
riot 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 therein. But I, because
I was ashamed to be less virtuous as a ruler than
I had been as a private citizen, have unconsciously
given you the benefit of my own boorishness,
though there was no necessity. And another of
Plato's laws has made me take thought for myself
and so become hateful in your eyes : 1 mean the law
which says that those who govern,, and also the older
men,, ought to train themselves in respect for others
and in self-control, in order that the masses may
look to them and so order their own lives aright.
Now since I alone, or rather in company with a
few others, am now pursuing this course, it has had
a very different result and has naturally become
a reproach against me. For we here are only
seven persons, strangers and newcomers in your
city, though indeed one of our number is a fellow-
citizen of yours, a man dear to Hermes and to
me, an excellent craftsman of discourses. 2 And
we have business dealings with no man, nor do we
go by any road that does not lead to the temples of
the gods ; and seldom, and then not all of us, do
we go to the theatres, since we have adopted the
most inglorious line of conduct and the most
1 Plato, Laio* 730 D.
2 Julian refers to Libanius the famous rhetorician ; with
him were also Maximus of Ephesus, Priscus, Himerius and
Oreibasius the physician.
467
H H 2
THE SATIRES OF JULIAN
teal CTTOveiBia-TOTaTov l TOV ftiov reXo?-
.fyoval fJLOi TTOLVTW^ ol TWV e Ei\\r}vwv (rotpol fy
TI TWV Trap vfuv 7ri7ro\a6vTO)v ov jap
TTCO? av avTO ad\\ov evo~eiai/Ar)i>' eVl T???
reta? avrovs erdga/juev, ovrw Trepl TroXXou TTOLOV-
/jieQa TO Trpo&Kpoveiv vfjiiv /cal aTre'xddvecrOai, Seov
dpecrfcetv /cal Owjreveiv. o Belva efttdcraTO TOV
Seiva. Tt TOVTO, a) fjiwpe, Trpo? a~e; Koivwvelv e^ov
fjbT evvoias TWV dSi/cijfjidTcov, a^el? TO /cepSos
e^Opav eTravaipff, KOI TOVTO TTOIWV opOws olei 355
iroielv Kal fypovelv inrep TMV aeavTov. \oyua-a-
a6ai e%p7iv, OTI TOJV JJLGV dSi/covfjuevcDv
aiTiaTai TOV<> ap^ovTas, aXXa TOV d
6 5' dSiKwv etra elpyo/jievos, a^>et? /jie/ji(f)6a0ai
TOV d^LKOVfJievov, et? TOL/? dp^ovTa^ Tperrei TO
'E^oi^ ovv VTTO TT}? v\o<yi(TTia<>
adai jj,ev TOV TCL Su/caia Troielv
8' e/cdaTW TrpaTTdv 6, TL av ede\r) Kal B
TO ydp T>;9 7roX,e&)9 rjOos ol^ai TOLOVTOV
e&Ttv, \ev0epov \lav crv Se ov gvvels d
ocrr) /cal jJ&XP L r v ovwv ecrTiv e\evOepia Trap
avTols Kal TWV KafJirfKwv; dyovcri TOL Kal
ol fjuaOwTol Sid TCOV (JTO&v axTTrep ra?
ol yap VTraWpioi o~Teva)7rol Kal al TrXaretat TU>V
oS&v OVK errl TOVTM STJTTOV TreTroirjvTai, TOO
1 ^irot>eiSiffr6raTov Hertleiu suggests, eVoi/eiSjoroj/ MSS.
468
MISOPOGON
unpopular aim and end of life. The wise men
of Greece will surely allow me to repeat some of
the sayings current among you ; for I have no
better way of illustrating what I mean. We have
stationed ourselves in the middle of the road, so
highly do we prize the opportunity to collide
with you and to be disliked, when we ought rather
to try to please and flatter you. " So-and-so has
oppressed So-and-so." "Fool! What business is it
of yours ? When it was in your power to win his
good-will by becoming the partner in his wrong-
doing, you first let the profit go, and incur hatred
besides ; and when you do this you think that you
are doing right and are wise about your own affairs.
You ought to have taken into account that, when
men are wronged, not one of them ever blames the
magistrates but only the man who has wronged him ;
but the man who seeks to do wrong and is prevented
from it, far from blaming his proposed victim, turns
his grievance against the magistrates.
" Then when it was in your power by the aid of this
careful reasoning to refrain from compelling us to do
what is just; when you might have allowed every
man to do whatever he pleases and has the power to
do, for the temper of the city is surely like that,
excessively independent do you then, I say, fail to
understand this and assert that the citizens ought to
be wisely governed ? Have you not even observed
what great independence exists among the citizens,
even down to the very asses and camels ? The
men who hire them out lead even these animals
through the porticoes as though they were brides.
For the unroofed alleys and the broad highways
were certainly not made for the use of pack-asses,
469
THE SATIRES OF JULIAN
o~0ai avTais TOVS KavOrfkiovs , aXX' eKelvai aev
aiVo 8?) TOVTO Koo~aov TLVOS everca Trpo/ceiVTat, Kal
7roXuTeXeta9, x/o^cr&u Be VTC e\ev6epias ol ovoi C
/3ov\ovrai rai9 <rroat9, eipyei B' avTovs ovBel?
ovBevos, Iva arj Trjv e\ev@epiav a<f>e\Tfrai' OUTW?
Y] 7roXt9 ecrTlv e\ev9epa. av Be d^Loi^ roi'9 ev avT-fj
veavicrKOV? dyeiv r)o~v%iav Kal AtaX^rra aev (f>po-
velv 6, TI croi (f>i\ov, el Be urj, fyOeyyeadaL 6a~fov
av 77860)9 dKova-rjs. 1 ol Be VTT eKevOepias elwdao-i
Kcoud^eiv, del aev eViet/co>9 avTo TroiovvTes, ev Be
rat9 eopTals Tr\eov.
TTore TMV TOIOVTWV (TKayaaaTwv f P&)-
TapavTivoi BiKas, OTI aeOvovTes ev rot9 D
vftpiaav avTWv TTJV Trpeafteiav.
vael<? Be e'crre TMV TapavTivwv TO, TrdvTa evBai-
<,, dvTi aev 6\tycov rjaepwv o\ov evira-
eviavTov, dvTi Be TMV %evMV Trpea/Sewv et9
aurot'9 e^vftpl^ovTes TOi/9 ap^ovTas Kal TOVTMV
et9 Ta9 eTrl TOV yeveiov Tpi^as Kal TO, ev rofc
^apdyaaTa. ev ye, w TroXmu O-M- 356
o" TC Tral^ovTes TO, TQiavTa Kal ol TMV
TroBe^oaevoL Kal dTro\avovTe<^. Brj\ov
yap, OTL rot9 aev rjBovrjv Trape^ei TO \eyeiv, rov9
8e TO ciKpoacrQai TMV TOIOVTMV aKwaaaTwv ev-
Kal ev ye Trotetre /ata Brj 7roXt9 OVT$ TCL TOiavTa,
a>9 efceivo ye ovBa/jiov crTrovBaiov ovBe ^rfKwTov
elpyeiv Kdl tco\deiv TMV vecov TO d/coXaaTov. B
Trapaipelcr9ai yap e'crrt Kal aTcoOpaveiv TTJS e\ev-
Oepias TO tce(f)d\ai,ov, el r^9 d<j)e\OLTO TOV \eyeiv
1 aKovffris Hertlein suggests, aKoixrais MSS.
470
MISOPOGON
but they are provided merely for show and as an
extravagance ; but in their independence the asses
prefer to use the porticoes, and no one keeps them
out of any one of these, for fear he should be robbing
them of their independence ; so independent is our
city ! And yet you think that even the charming
youths in the city ought to keep quiet and, if possible,
think whatever you like, but at any rate utter only
what is agreeable for you to hear ! But it is their
independence that makes them hold revels ; and this
they always do handsomely, but during the festivals
they revel more than usual."
Once upon a time the citizens of Tarentum paid
to the Romans the penalty for this sort of jesting,
seeing that, when drunk at the festival of Dionysus,
they insulted the Roman ambassadors. 1 But you are
in all respects more fortunate than the citizens of
Tarentum, for you give yourselves up to pleasure
throughout the whole year, instead of . for a few
days ; and instead of foreign ambassadors you insult
your own Sovereign, yes even the very hairs on his chin
and the devices engraved on his coins. 2 Well done,
O wise citizens, both ye who make such jests and ye
who welcome and find profit in the jesters ! For it
is evident that uttering them gives pleasure to the
former, while the latter rejoice to hear jests of this
sort. I share your pleasure in this unanimity, and
you do well to be a city of one mind in such matters,
since it is not at all dignified or an enviable task to
restrain and chastise the licentiousness of the young.
For if one were to rob human beings of the power to
1 In 272 B.C. the Romans took Tarentum.
2 The people of Antioch ridiculed the Pagan symbols, such
as the figures of Helios, the sun-god, which Julian had
engraved on his coinage.
471
THE SATIRES OF JULIAN
/cal Trpdrretv '6,ri ftovXovrai TOL/? dv
0/3060? OVV V/Jieis TOVTO eiOOTeS, OTL Oel TCi TTaVTCL
\.v6epov$ elvai, TrpwTov eTrerpetyare rat? ywai^lv
avT&v, iva V^JLLV cocrt \iav eXevOepai KOL
, etra eiceivais ^vve^wprfcraTe avdyeiv ra
^ TTOTC vfuv /5%>}9 7Tipwfj,6va rpa^vrepas
(uroffiavdf) BovXa, tcai yevo/jieva
alSelcrQai Bi^a^Ofj rovs
VTTO 6e T?}? ovTO) KaKr)$ avvriQdas evXa/Bearepa
TT/JO? rou? ap^ovras, KCU reXo? OVK et?
, aXX* et? dvSpaTroSa reKecravres KOL yevo-
(TOMppoves /cal eTTieticels KOI tfocr/uot \dOcocn
8ia(f)0apevTes TTavrdiraa-i. ri ovv at yvvattces; eVl
ra cr(f)6Tpa a-e^da-^ara ayov<n.v avra 8t' 7780^7)9,
o 877 fjuaKapLcorarov elvai (fraiverai, fcal 7ro\VTi/jirj- D
TOV OVK dvQpOOTTOlS fJLOVOV , d\\CL KOi O^ploiS.
evOev olfjuai (rvfiftalvei /xaXa vfuv evBai/jLoaiv elvat
Trdaav dpvovfjievois &ov\eiav, djro TT}? et9 roi/9
Oeovs dp^a/jievois l Trpwrov, elra TOU9 VO/JLOVS /cal
rptrov TOV9 vo[JiO(^v\aKa^ 77^9. CLTOTTOI re av
etr)/jiv ?7yLtet9, el rwv 6ewv Trepiopwvrwv ovra)s
\ev6epav rrjv Tro\iv teal OVK 7r$i6vT(OV dyava-
KToivffjiev Kal ^akeTraivoi/jiev. ev yap i<rre OTI 357
TauT7i9 r]fMv eKoivtovrjGav ol deol rf)? drifjiias
Trapd rfj TroXet.
To Xt, fyaalv, ovoev rjSiKrjcre rrjv iroKiv ov&e TO
KttTTTTa. TL [JLV <TTl TOVTO TT)S V/jLTepa<> (70<^ta9
TO alviy/Jia ^vvelvai ^aKeirov, TV^OVTCS 8'
1 apa/j.(vois before irpwrov Hertlein suggests, Klimek a-rro-
raffi T^S for a?rJ) rrjs.
472
MISOPOGON
do and say what the} 7 please, that would be to take
away and curtail the first principle of independence.
Therefore, since you knew that men ought to be
independent in all respects, you acted quite rightly,
in the first place when you permitted the women to
govern themselves, so that you might profit by their
being independent and licentious to excess ; secondly,
when you entrusted to them the bringing up of the
children, for fear that if they had to experience any
harsher authority they might later turn out to be
slaves ; and as they grew up to be boys might be
taught first of all to respect their elders, and then
under the influence of this bad habit might show too
much reverence for the magistrates, and finally
might have to be classed not as men but as slaves ;
and becoming temperate and well-behaved and orderly
might be, before they knew it, altogether corrupted.
Then what effect have the women on the children ?
They induce them to reverence the same things as
they do by means of pleasure, which is, it seems, the
most blessed thing and the most highly honoured,
not only by men but by beasts also. It is for this
reason, I think, that you are so very happy, because
you refuse every form of slavery ; first you begin by
refusing slavery to the gods, secondly to the laws,
and thirdly to me who am the guardian of the laws.
And I should indeed be eccentric if, when the gods
suffer the city to be so independent and do not
chastise her, I should be resentful and angry. For
be assured that the gods have shared with me in the
disrespect that has been shown to me in your city.
"The Chi," say the citizens, " never harmed the
city in any way, nor did the Kappa." Now the
meaning of this riddle which your wisdom has
473
THE SATIRES OF JULIAN
drro TT}? vfierepas TroXew? e
a$ ovo/Jbdrcov elvai ra ypd/jifjiara, BrjXovv 6
TO fjuh Xpio-rov, TO Be Kwvo-rdvriov.
ovv fj,ov \eyovros fiera Trapprjcrias. B
ev fjiovov vfjuas 6 Kcova-rdvTios rj&L/crjo-ev, OTL
/JL6 Ka'icrapa Tronjo-as OVK aireKreivev co? ra 76
a\\a vfuv /jLovoLS etc Trdvrwv 'Pw/jiaicov 7ro\\wi>
Soiev ol Oeoi ^.wvaravTiwv ireupaOrivai, /jid\\ov
Be rwv e/ceivov (f)c\a)v T^? TrXeoveJ; [as . Cfjiol yap
6 dvrjp /cal dvetyios eyevero KOI <^tXo?. evrel
Be TTpo rr)? <f)i\Las etXero rrjv e^Opav, elra rf/Jilv
ol Qeol rov TT/DO? d\\r)\ov<s dy&va \iav eftpd-
ftevo-av <f)L\av0pw7rws, eyevofaqv avrw Tria-rorepos C
r) Trpoa-eSofcrjcrev e^eiv fjue irplv e^dpov
u,. T'I ovv oieaOe //-e rot? e/ceivov \vireiv
y 09 a^OofJLai rot? \oiBopov/jievoi<> avrq);
8e dyairwvre^ e^ere TTO\IOV%OV dvrl
rov Ato? Kal rov &a(f>vaiov /cal rrjs
} TO cro^>tcryLta vfAwv cnreyvfjivwcrev.
Xpicrrbv erroOovv ol rrvp e/z-ySaXo^Te? Tot? rd<j)ois
rwv Ta\L\aiO)v; e\vrrrj(Ta 8' eycb rivas ' E/JLKTTJVWV
; V/JLWV fjbevroi 7ro\\ov<> Kal o\iyov Sea) D
rrdvras, rrjv ftov\r)v, TOL/? evrropovs, rov
6 fjiev yap S^/AO? d^derai /mot, rw rr\eLcrr(D
fiepei, na\\ov B' arras dOeorrjra
474
MISOPOGON
invented is hard to understand, but I obtained inter-
preters from your city and I was informed that these
are the first letters of names,, and that the former is
intended to represent Christ, the latter Constantius.
Bear with me then, if I speak frankly. In one thing
Constantius did harm you, in that when he had
appointed me as Caesar he did not put me to death.
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 Constantius, or
I should say rather, of the avarice of his friends. For
the man was my cousin and dear to me ; but after
he had chosen enmity with me instead of friendship,
and then the gods with the utmost benevolence
arbitrated our contention with one another, I
proved myself a more loyal friend to him than he
had expected to find me before I became his enemy.
Then why do you think that you are annoying me
by your praises of him, when I am really angry with
those who slander him ? But as for Christ you love
him, you say, and adopt him as the guardian of your
city instead of Zeus and the god of Daphne and
Calliope 1 who revealed your clever invention ? Did
those citizens of Emesa long for Christ who set fire
to the tombs of the Galilaeans ? 2 But what citizens
of Emesa have I ever annoyed ? I have however
annoyed many of you, I may almost say all, the
Senate, the wealthy citizens, the common people.
The latter indeed, since they have chosen atheism,
hate me for the most part, or rather all of them hate
me because they see that I adhere to the ordinances
1 There was a statue of Calliope in the market-place at
Antioch.
2 The people of Emesa burned the Christian churches and
spared only one, which they converted into a temple of
l)ionysus.
475
THE SATIRES OF JULIAN
on TO<? Trarpiois opa Tr
7rpo(7KeifjLevoi>, ol Be Svvarol KwXvofjuevoi
7rdvra 7rci)\eiv dpyvpiov, irdvres Se vjrep TOJV
WV KOI rwv Oedrpwv, ov% on, TOL/? aXXou?
TOVTWV, a)OC on fjueXei pot, TWV TOLOV- 358
rjTTOv rj TWV ev rot? reX/^acrt /Sarpd^wi'.
eira ovtc et/corco? /jLavrov KaT7)<yopw rocravras
aTre^Oeia^ Xa/3a? Trapacr^ovro^;
'AX\' o 'PwyLtato? ILdrcov, OTTW? jjiev X WV
Trwywvos OVK olSa, Trap* ovnvovv 8e TWV CTTL
(Tay(f)poa-vvrj KOI /jLeja\o^v^La /cal TO pe^icrrov
avSpeia /j,e<ya (j) povovvrwv a^o? eiraivelcrOaL,
Trpoaiwv Tyoe TTJ 7ro\vav9p(t)7ra> KOI rpvtyepa /cat
7T\ovcrlq TroXei TOU? e</>^/9of9 ISwv ev TW irpo- B
acrreicD yu-era TMV dp^ovroiv ecrTaX-yLtevof? co? eVt
Sopv(j)opiav evofjuvev avTOV %dpiv V/JLWV rou?
rrjv TrapafTKevrjv jraaav 7re7roifjcr0ai'
teal Oaffcrov aTro/Sa? roO 'LTTTTOV Trpor/yev ayu-a
leal 7T/?o? rou? 7rpo\a/36vTas TWV <f)i\wv Sucr^e-
paivwv a>5 jjuYjvvTas yevo/jievovs avrois, on Karcoz/
Trpocrdyet, Kal dvaTreicravTas eK^papelv. 6Wo?
S' eV TOiovrois avrov Kal SiaTropovvTOS r^pe/Jia
fcal epvOpLWvros, 6 jvfjLvacriap^o^ TrpocrSpa/juwv,
*fl fez^e, </>?;, TTOU Arj/jujrpios; rjv S' OUTO? C
air e\ev6 epos TlofjiTrrjiov, /ce/crrj^evo^ ovalav TTO\-
Trdvv fjuerpov 6' avrrjs el TroOelre p,a6elv
yap vpa^ etc irdvrwv TMV \eyofJLevwv vrpo?
476
MISOPOOON
of the sacred rites which our forefathers observed ;
the powerful citixens hate me because they are pre-
vented from selling everything at a high price ; but all
of you hate me on account of the dancers and the
theatres. Not because I deprive others of these
pleasures, but because I care less for things of that
sort than for frogs croaking in a pond. 1 Then is it
not natural for me to accuse myself, when I have
furnished so many handles for your hatred ?
Cato the Roman, 2 however, how he wore his beard
1 dcTriaFknow^ but he deserves to be praised in com-
parison with anyone of those who pride themselves
on their temperance and nobility of soul and on their
courage above all, he, I say, once visited this popu-
lous and luxurious and wealthy city; and when he
saw the youths in the suburb drawn up in full array,
and with them the magistrates, as though for some
military display, he thought your ancestors had made
all those preparations in his honour. So he quickly
dismounted from his horse and came forward, 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 approaching, and so
induced them to hasten forth. And while he was in
this position, and was slightly embarrassed and
blushing, the master of the gymnasium ran to meet
him and called out " Stranger, where is Demetrius ? "
Now this Demetrius was a freedman of Pompey, who
had acquired a very large fortune ; and if you want
to know the amount of it, for I suppose that in all
1 A proverb to express complete indifference.
'' The anecdote which follows is told by Plutarch in his
Cato the Younger and also in his Pompeius.
8 Julian must have known that in Cato's day the Romans
never wore beards.
477
THE SATIRES OF JULIAN
fnd\KTTa mp/jiijcrOaL Trjv d/coijv eya) TOV
rai avyypd/jLfjiaTa TOiavTa, ev ot? Bpeirofievos CK
ftifSkwv iro\\wv l elpydaaro \6yovs rjBiaTOVS D
vew (j)i\r)KOM KOL Trpecrftwrepw' <$n\el jap TO
777/00,9 eTravdyeiv av8i$ et? rrjv TMV vewv
Kotav TOU? d<p r r)\iKeo'Tepovs' odev oljjiai
veovs KOI TTpeo-fivras ef tV??? elvai (fr
elev. o Be 8rj Karo)^ OTTO)? dTnjvrrjcre TO) <yv/j,va-
ffidp')(ti) /3ovX,cr0 (frpdaa); /JLIJ fie \oi$opelv VTTO-
\d/3r)T TrjV TTO\iV ' OVK GOTTIV 6 A-O^O? e/AO?.
el rt? d(f>l/crai Trepi^epofievr] /cat 6/9 u/Aa9 dtcor) .'if) 9
Xafcpw^ea>9 dvSpbs etc TOV <f>av\ov yevovs, b 87)
\eyerat, Trapa TWV d\a^6vwv (friXoarotyov' ov &ij
/cal auro9 ou/c e(j)iKo/jLr)v fiev, rjv^dfJLr^v Be VTTO
djjwidias icoivwv^aai /cal fjieTatj^elv. ravra ovv
eicelvos effrpaaev, 009 o Kdrwv dtreKpivaro pev
ovBev, /3o^cra9 Be /JLOVOV old Ti9 epm'\r]KTO<; teal
Br) OavjjLdarjTe, TOVTO el /cal e<yw vvvl
7T/309 v/jias, dvrjp dypicorepos eKeivov /cal B
dpaavrepos roaovra) /cal avOaBecrrepos, oaov ol
KeA/rot 'PcofAaiwv. 6 fj^ev yap e/celae
eyyvs rj\0e 777/36)9 apa rot9 7roXtrai
efjiol Be Ke\Tol teal Tep/juavol /cal Spv/j,b<i '
<lfJL\V dpTL TTpWTOV 6t9 ai>Bpa<S Te\OVVTl, KCU
a TTO\VV ijBvj ^povov, wcnrep TI$ /cvvrjyerrjs
iro\\a>v Hertlein suggests, e'/c TU>V iro\\c>v MSS.
478
MISOPOGON
that I am now telling you are most anxious to hear
this, I will tell you who has related the story.
Damophilus of Bithynia has written compositions of
this sort, and in them, by culling anecdotes from
many books, he has produced tales that give the
greatest delight to anyone who loves to listen to
gossip, whether he be young or old. For old age
usually revives in the elderly that love of gossip
which is natural to the young ; and this is, I think,
the reason why both the old and the young are
equally fond of stories. Well then, to return to
Cato. Do you want me to tell you how he greeted
the master of the gymnasium ? Do not imagine that
I am slandering your city ; for the story is not my
own. 1 If any rumour has come round, even to your
ears, of the man of Chaeronea, 2 who belongs to that
worthless class of men who are called by impostors
philosophers, I myself never attained to that class
though in my fgnorance I claimed to be a member of
it and to have part in it, well he, as I was saying,
related that Cato answered not a word, but only cried
aloud like a man stricken with madness and out of
his senses, " Alas for this ill-fated city!" and took
himself off.
Therefore do not be surprised if I now feel towards
you as I do, for I am more uncivilised than he, and
more fierce and headstrong in proportion as the Celts
are more so than the Romans. He .was born in
Rome and was nurtured among Roman citizens till
he was on the threshold of old age. But as for me, I
had to do with Celts and Germans and the Hercynian
forest 3 from the moment that I was reckoned a
grown man, and I have by now spent a long time
1 cf. Fragment of a Letter 299 c, note. 2 Plutarch.
a cf. Caesar, Gallic War, 6. 24. 479
THE SATIRES OF JULIAN
dypiois ofjLi\wi> Kal (rvfJUTrXeKOfjievo^ Orjpioi^, i']deaiv C
evrvy%dv(v ovre 6a)Treveiv ovre Ko\aKeveiv elBo-
o~iv, o-TrXco? Be Kal eXevdepws CK rov icrov iracn
Trpoo~fyepea6ai. yeyovev ovv /JLOI f^erd rrjv GK
TraiBcov Tpotyrjv r) re ev /jieLpaKiois 0809 Sta
/ecu 'AyOicrroreXou? \6ycov
^TJyuot? evTV^dveLv olo/j,evo(,<; VTTO
rpv(f)'f)s ev^aii^oveardroi^ l elvai, rj re ev dv^pdaiv
avrovpyia Trapa TO?? fjLa^L/jLwrdrot,^ Kal
raroi? TWV eOvwv, OTTOV T?]V yajjLTj\tav ^
Kal rov /jbedvBoTrjv kiovv&ov jd/jiov re
Kal TraiSoTrodas oivov re 07ro<7?79 eKaara) Bvva-
rov TTOo-eo)? taao-L (JLOVOV. dveXyeia & OVK GGTIV
ev rot? Oedrpois ovSe vftpts, ovBe \KGI rt?
TT}? a~Kr)vr)S rov KopBaKa.
Aeyerai roi /AiKpw Trpba-Oev 009 evOevBe
rt9 Ka7T7ra5o/c^9 (frvyds, ev rf) Trap 1 vfMV r
Tr6\ei Trapa rca ^pvoro^ow- yvwpi^ere
ov \ey(t)' /jLaOwv OTTOV Kal epadev, &>9 ov Beov
ofjLi\eiv yvvai^i, /neipaKioi^ 8' eTTi^eipetv, OVK
olBa OTTOcra evOdBe Bpdaas Kal TraOcav, eireLor) 3 GO
Trapa rov eKeiae jSacriKea TTpwvjV dfyiKero, fjivrj/jir)
rcov rfjBe TroXXoi'9 f^ev 6pxr)<Tra<; avrols eVa-
yayelv, a\\a Be rd evrevdev ay add roiavra,
Kal Brj Kal reA.09 <9 eveBeijcrev ert, Korv\i<jrov-
1 eVtTrjSe/'cDj' oiopsvois evSai/j-oi-effrdrois Hertlein suggests,
7nT7j5ei<p S-ft/j-ois
MSS.
480
MISOPOGON
there, like some huntsman who associates with and is
entangled among wild beasts. There I met with tem-
peraments that know not how to pay court or flatter,
but only how to behave simply and frankly to all
men alike. Then after my nurture in childhood,, my
path as a boy took me through the discourses of
Plato and Aristotle, which are not at all suited for
the reading of communities who think that on
account of their luxury they are the happiest of men.
Then I had to work hard myself among the most
warlike and high-spirited of all nations, where men
have knowledge of Aphrodite, goddess of Wedlock.,
only for the purpose of marrying and having children/
and know Dionysus_the^rink-Giver, only for the sake
of just so much wine as each can~drink at a draught.
And in their theatres no licentiousness or insolence
exists, nor does any man dance the cordax on their
stage.
A story is told of them that not long ago a certain
Cappadocian was exiled from here to that place, a
man who had been brought up in your city in the
house of the goldsmith you know of course whom
I mean, and had learned, as he naturally did learn
there, that one ought not to have intercourse with
women but to pay attentions to youths. And when,
after doing and suffering here I know not what, he
went to the court of the king in that country, he
took with him to remind him of your habits here a
number of dancers and other such delights from this
city ; and then finally since he still needed a coty-
list 1 you know the word and the thing too he
1 We do not know what sort of performance was given
by a cotylist ; he was evidently a mime and may have placed
with cups ; Korv\r) = a pint-cup.
4 8l
VOL. II. I I
THE SATIRES OF JULIAN
TOVTO S' v/jLei? fore 77/90? TU> epytp TO ovofia' Kal
TOVTOV evOevbe eKakei TroOw KOI epwri, TT?? cre/jivf)?
Trap vfjuv BiaiTrjs. ol KeXrol Be TOV pev KOTV-
\iCTTrjv rjyvorjcrav, eBe^aTo yap avTov avTiKa TO, B
@a(TL\.(,a, TOL/? 6p%r](rTas Se eTrirpaTrevras ejn-
Setfcvuo-OaL 1 ev rw Oedrpw rrjv r^v^v eiacrav
olo/J>evoi rot? vvjju<j)O\ri r n'TOL i $ avrov? eoiicevai. teal
r)v aurot? etcei 7rap
rarov TO Oearpov aXX' ol jj,ev oiXiyoi
v, eyco 8e
ra Trdvra
Kal OVK dyava/crw ru) TTpdyparL. KOI yap av C
aSt/co? el ^ Kal rot? TrapovaL
povTcos dcrTracrdjjLevos e/civa. KeXrol
yap OVTW ae 81 o/noiorrjTa rpojrcov rjyd
OMTT6 eroX^jcrav ov% oVXa JJLOVOV virep eaov
XaySetv, aXXa /cal ^prj/jLara eSw/cav TroXXa, Kal
7rapaiTOv/jivov o\iyov Kal eftidoravro \aftelv, Kal
7T/309 iravra erotyaw? vTrrjKovaav. o Se Srj
eKeWev ei? vpas etyepero TTO\V TO epov
Kal ejSowv TTtt^re? dvbpelov, avveTov, SiKatov, ov
/AOVOV OyLttX^crat Seuvov, aXXa Kal elprjvy I)
$e];i6v, evjrpocriTov, jrpaov vp,els Se
vTols dvTi,$e&(jL>KaTe vvv evQevSe Trp&TOv ^ev, OTL
Trap* e'/u-e ra TOV KOCT/AOV TrpdyjjiaTa dvaTeTpaTTTai'
Gvvo&a Be ovSev dvaTpejrwv e^avTW OVTC eKaiv
OVT CLKWV etra, a>? e'/c TOV Trooywvos fjiov %pr)
7r\6Keiv cr%oivia, Kal OTL TroXe/^w TW Xt, TTO^O? Be
v/JLas elaeiai TOV KaTTTra. Kal V^LLV ye avTO ol
1 ^TrtSe'iKwcrdai Hertlein would add.
482
MISOPOGON
invited him also from here, because of his longing
and love for the austere mode of life that prevails
with you. Now the Celts never made the acquaint-
ance of the cotylist, since he was at once admitted
into the palace ; but when the dancers began to
display their art in the theatre, the Celts left them
alone because they thought that they were like men
stricken with nympholepsy. And the theatre seemed
to the men in that country highly ridiculous, just as
it does to me ; but whereas the Celts were a few
ridiculing many, I here along with a few others seem
absurd in every way to all of you.
This is a fact which I do not resent. And indeed
it would be unjust of me not to make the best of
the present state of things, after having so greatly
enjoyed the life among the Celts. For they loved
me so much, on account of the similarity of our
dispositions, that not only did they venture to take
up arms on my behalf, but they gave me large sums
of money besides ; and when I would have declined
it, they almost forced me to take it, and in all things
readily obeyed me. And what was most wonderful
of all, a great report of me travelled thence to your
city, and all men proclaimed loudly that I was brave,
wise and just, not only terrible to encounter in war,
but also skilful in turning peace to account, easy of
access and mild-tempered. But now you have sent
them tidings from here in return, that in the first
place the affairs of the whole world have been turned
upside down by me though indeed I am not con-
scious of turning anything upside down, either
voluntarily or involuntarily ; secondly, that I ought
to twist ropes from my beard, and that I war against
the Chi and that you begin to regret the Kappa.
483
i i 2
THE SATIRES OF JULIAN
T?}? 7TO\6ft)9 Oeol 017T\OVV
or i, 777909 rovrw Kol Ta? darvyeirovas ecrvKCHpav- 361
r^crare TroXet? lepas /cal 6fjLO&ov\ovs e//,ot, co? S^
Trap' avrwv etrj ra et? eyu,e ^vvreOevra, ov v o!8'
ort fyikovaiv e/ceivat, yuaXXoi/ 17 rou? eavrwv
OL ra /jiev TWV Oe&v avearqcrav avri/ca
rov avvOriiJiaTOS, o Srj Se&orai Trap'
, ouTo>9 eTrapdevres TOP vovv /cal
rrjv Sidvoiav, ft>9 real Tr\eov
T0t9 6t9 TOl/9 #OU9 7r\r)fJl,/Ji\OV(TLV T)
Ta 8' vjjiTpa' TroAAol ///ei^ eyeipo/jievovs
vs dverpe-^av, 01)9 ^ 7r/oaoT7/9 ^
roi' veicpov r}9
7T/)09 TOl'9 ^01/9 ef UyLtft)^ dvT$COKav T0t9 V7T6/)
r)yavaKTr)K6(TL rov veicpov TO re/juevo^ C
rov &a<pvaiov 6eov, ol Se elre \adovres e'lre pr) TO
evel&av 1 e/ceivo, TOt9 //.e^ eiTL^ri^ova'L rwv ^evwv
, vfjbwv Be rw orj/j,w /jLev fjoovrjv Trapacr^ov,
1 tveiffav Hertlein suggests, flSe/lay MSS.
484
MISOPOGON
Now may the guardian gods of this city grant you a
double allowance of the Kappa ! l For besides this
you falsely accused the neighbouring cities, which
are holy and the slaves of the gods, like myself, of
having produced the satires which were composed
against me ; though I know well that those cities
love me more than their own sons, for they at once
restored the shrines of the gods and overturned all
the tombs 2 of the godless, on the signal that was
given by me the other day ; 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 wished.
But now consider your own behaviour. Many of
you overturned the altars of the gods which had only
just been erected, and with difficulty did my
indulgent treatment teach you to keep quiet. And
when I sent away the body from Daphne, 3 some of
you, in expiation of your conduct towards the gods,
handed over the shrine of the god of Daphne to
those who were aggrieved about the relics of the
body, and the rest of you, whether by accident
or on purpose, hurled against the shrine that
fire which made the strangers who were visiting
your city shudder, but gave pleasure to the mass of
1 i.e. may they have two such rulers as Constantius.
2 i.e. the sepulchres over which the Christian churches
were built ; cf. 357 C, note.
3 Babylas, Bishop of Antioch, had been buried in the grove
of Daphne, and the priests of Apollo retired from it. When
the church over his tomb was demolished by Julian he
removed the body of St. Babylas to Antioch, and that night
(October 22. 362 A.D.) the people of Antioch burned the
temple of Apollo which Julian had restored. Cf. Johannes
Chrysostomos, De S. Baby la et contra Julian urn ; and
Libanius, Monody on the Temple of Apollo at Daphne.
485
THE SATIRES OF JULIAN
VTTO Be Try? /SouX?}? a[jL6\r)Qev /cal elcren dfji\ov-
/JLCVOV. e/jiol /JLV OVV eBo/Cei KOL TTpO TOV TTf/JO?
aTro\e\oiTrevai TOV vewv 6 #eo?, eTreo-^/jujve jap
icre\6ovTL fjioi TrpwTOV TO a<ya\/jLa, /cal TOVTOV
jjuaprvpa /ca\w rbv fjieyav ' HX/oz; TT^O? rovs
s Be viro/jivrjcrai jBov\ofJiai KOI
a7r^0La<; efjuf)?, eVetra, oirep elwOa iroielv D
, oveiSiaai 6/jLavrw /cal vTrep ravrr)^ /cal
Karrjyopija-ai /cal ^e^aadai.
Ae/caro) yap TTOV fjLijvl rw Trap' v/juv apiOjJLOv-
fJ<V(p' AMOV ol/nai, TOVTOV u/i-et? irpocrayopeveTe'
TOV OeOV TOVTOV TrCLTpLOS (TTIV kopTlf), KOl 6061
(TTTOvSf) 7T/JO? T7)V Ad^VrjV CLTCaVTCiV. y(t) /jiV OVV
airo TOV Katr/ou Ato? eirl TOVTO eSpapov, OLO/JLCVOS
\HTTa TOV TT\OVTOV /cal T^}? <f)i\o-
aTroXavaetv. elra dve7T\aTTOv Trap'
tjv, wcnrep oveipaTa opwv, iepela /cal 362
/cal 'xppovs TW dew /cal Bv^ia^aTa /cal
e/cei Trepl TO Te/J,evo$ 0eo7rpe7recrTara
fjiev ra? A/rf^a? /caTea-Kevao-fjLevovs, \evtcfj & eaOiJTL
/cal /Jiya\07rp67rei /ce/coa-fitj/jievovs. a>? Be elo~u>
TraprfkOov TOV Tefievovs, OVTC 0vfJLtdf^aTa /caTe-
\a(Bov ovTe Trorravov OVT lepelov. avTL/ca fiev
ovv edav^da-a /cal yprjv efca TOV Te/jievovs elvai,
TcepifJieveiv B' v/Aas, e/te Brj TLjJLwvTas 0)9 ap^iepea, B
TO avvOrj/jia Trap' e/j.ov. eVet Be rjpo^v, TL /jL\Xei
Qve.iv rj 7roA,9 eviavcriov eopTrjv ayovaa TW dew, 6
486
MISOPOGON
your citizens and was ignored and is still ignored
by your Senate. Now, in my opinion, even before
that fire the god had forsaken the temple, for when
I first entered it his holy image gave me a sign
thereof. I call mighty Helios to bear me witness of
this before all unbelievers. And now I wish to
remind you of yet another reason for your hatred of
me, and then to abuse myself a thing which I
usually do fairly well and both to accuse and blame
myself with regard to that hatred.
In the tenth month, according to your reckoning,
Loos I think you call it there is a festival founded
by your forefathers in honour of this god^,nd it was
your duty to be zealous in visiting Daphne. Accord-
ingly I hastened thither from the temple of Zeus
Kasios, 1 thinking that at Daphne, if anywhere, I
should enjoy the sight of your wealth and public
spirit. And I imagined in my own mind the sort of
procession it would be, like a man seeing visions in a
dream, beasts for sacrifice, libations, choruses in
honour of the god, incense, and the youths of your
city there surrounding the shrine, their souls adorned
with all holiness and themselves attired in white and
splendid raiment. But when I entered the shrine I
found there no incense, not so much as a cake, not a
single beast for sacrifice. For the moment I was
amazed and thought that I was still outside the
shrine and that you were waiting the signal from me,
doing me that honour because I am supreme pontiff.
But when I began to inquire what sacrifice the city
intended to offer to celebrate the annual festival in
honour of the god, the priest answered, " I have
1 Kasios was the name of a mountain near Antioch where
there was a temple of Zeus.
487
THE SATIRES OF JULIAN
iepevs elirev eyw /juev r//e<w (frepcov oiKoOev TO> 6eq>
'Xfiva iepeiov, rj TroXt? Be ra vvv ovBev rjvrpe-
TTKTTai.
\aTre^6rf^(av eyw rrpos TTJV ftov-
TTCLVV
OVK aroTTOV KOI vvv /jLwrjfjioveva-ai.
e(f)7)V eya), " rrjv roaavrrfv 7ro\iv OVTW
6\i,ya)pa)s e^eiv, &>? ovSej&ia TrapoiKovcra rat?
e'cr^aTiat? TOV Hovrov KM/JLTJ' p,vpiov<$ K\,rjpov^ C
77)9 IBia? /ce/crrj/JLevr), rw Trarpia) 0eS> vvv Trpwrov
e7Ti(TTacr^ eopTijs eviavaiov, 7TtBr) &i<rKeSa(Tav
ol Oeol rr)<s aOeoTrjros rrjv V(f)e\r}v, f^iav opviv 1
vjrep avrrj? ov TTpoa-dyei, rjv %pf)v yu-aXtcrra JJLGV
Kal Kara $v\a<$ ftovOwrelv, el Be fjirj paSiov, eva
ye 2 KOivy Traaav VTrep avrfj? Trpocrfyepeiv rc3 6ew
ravpov, VfAOW 5' e'/eacrro? IBia fiev et? ra BeiTrva D
Kal ra? eopra? ^aipei BaTravcb/Lievos, Kal ev olSa
wv TrXeicrra et? ra Beiirva TOV Mai-
aTroKecravra^, vTrep 8' v^wv avrwv
r^}? TroXea)? ouSet? 6vei ovre
IBia TWV 7TO\ITWV OVT f] TToXf? KOtvfj, JJLOVOS 5' O
lepevs, ov ol/jiaL BiKaiorepov rjv UTTO TOV Tr\^6ov<$
TWV Trpocrfapo/jLevwv TOJ 6e& Trap 1 V/JLWV oiKaBe
aTcievai /j,epiBa<> e%ovTa. rot? /JLCV yap lepevaiv
ol Oeol Ka\oKayadia Ti/mdv avTOvs Kal aperr}?
vo-eL TrpoaeTa^av Kal \eiTovpyeiv o~<pi(7i TO,
TrpeTrei B' ol^ai Ty TroXet Oveiv IBia Kal 363
1 p.iav opviv Hertlein suggests, opviv MSS.
2 eva 75 Hertlein suggests, ei/a MSS.
488
MISOPOGON
brought with me from my own house a goose as an
offering to the god, but the city this time has made
no preparations."
Thereupon, being fond of making enemies,, I made
in the Senate a very unseemly speech which perhaps
it may now be pertinent to quote to you. " It is a
terrible thing," I said, " that so important a city
should be more neglectful of the gods than any
village on the borders of the Pontus. 1 Your city
possesses ten thousand lots of land privately owned,
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 atheism,
she does not produce on her own behalf a single bird,
though she ought if possible to have sacrificed an ox
for every tribe, or if that were too difficult, the whole
city in common ought at any rate to have offered to
the god one bull on her own behalf. Yet every one
of you delights to spend money privately on dinners
and feasts ; and I know very well that many of you
squandered very large sums of money on dinners
during the May festival. Nevertheless, on your own
behalf and on behalf of the city's welfare not one of
the citizens offers a private sacrifice, nor does the city
offer a public sacrifice, but only this priest ! 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 god. For the duty
assigned by the gods to priests is to do them honour
by their nobility of character and by the practice of
virtue, and also to perform to them the service that
is due ; but it befits the city, I think, to offer both
private and public sacrifice. But as it is, every one
1 cf. Themistius 332 p.
489
THE SATIRES OF JULIAN
vvv e V/JLWV e/cacrTos 7rirp7rL fjiev rj
yvvat/cl TrdvTa efccfrepew ev$o0V et? rou? FaXt-
Xa/ou9, /cal Tp<f)OV(rai CLTTO TWV v/juerepcav eicelvai
irevrjTas iro\v TT}? dOeoTrjTos epyd^ovrai
TOU? TWV TOLOVTWV &O/jL6VOVS' (TTi &
roiovrov ol/JLCiL TO 7r\el<TTov TWV av0 PMTTCOV
ls S' avrol TTpwrov /jLev TMV et? TOU?
a/LteXco? e^o^re? TTpdrreiv ov$ev aroTrov
e' Trpocreicri S' ouSel? rwv Seofiei'wv B
rot? iepois- ov yap e&Tiv ol/jucu irbOev SiaTpa(f)f).
/cal yeve0\i,a /J,ev rt? ecmwv l/cavw? Trapa&fcevd^ei
SeiTrvov fcal apicrrov, eirl TroXureX?} rpajre^av rot'?
7rapa\ajj,(3dva)v eviavcriov 8' eoprf)^ ouo-rj^
ev e\auov et? ~h,v%vov TW Oew ovBe
ovS* lepelov ov$ \ipavwrbv. eyw fiev
ovv l OVK olSa, O7rft)9 av Tt? Tavra dvrjp dyados C
opu)v Trap* v/uiiv diro$e%aiTo, VO/JLL^CO 8' eywye /J,rj8e
rot? ^eot? dpeo-fceiv."
Toiavra CLTTODV rore /Ae/jLvij/uai, KOI 6 [lev Oeos
/JLOV rofc Xoyot?, a>9
TO TTpodcTTeiOV, O 7TO\VV
%d\rj Tpeifras d\\a^ov TWV Kpa-
TOVVTWV Tr)i> ^lavoiav /cal T&)
vfilv o' dTnj^Oo/jbrjv eyci) TTOIWV
yap (TiWTrdv, wcrTrep olfiai TroXXot KOL aXXot
aXX' L'TTO TT poireTeia^ yco /ca
ovv Hertlein suggests, /lev MSS.
49
MISOPOGON
of you allows his wife to carry everything out of
his house to the Galilaeans, 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 are, I think, the
great majority of mankind,, 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 gods, and not one of those in
need goes near the temples for there is nothing
there, 1 think, 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 table ; when, however, the annual
festival arrived no one furnished olive oil for a lamp
for the god, or a libation, or a beast for sacrifice, or
incense. Now I do not know how any good man
could endure to see such things in your city, and
for my part I am sure that it is displeasing to the
gods also."
This is what I remember to have said at the time,
and the god bore witness to the truth of my words
would that he had not ! when he forsook your
suburb which for so long he had protected, and again
during that time of storm and stress 1 when he
turned in the wrong direction the minds of those
who were then in power and forced their hands.
But I acted foolishly in making myself odious to you.
For I ought to have remained silent as, I think, did
many of those who came here with me, and I ought
not to have been meddlesome or found fault. But
1 Julian probably alludes to the riot which took place at
Antioch on account of the famine in 354, when the populace
killed Theophilus the Governor and were punished for the
murder by Constantius.
49?
THE SATIRES OF JULIAN
rfjs Karaye\d<rrov KoXatceias' ov yap orj VO/M-
crreov vrr evvoLas e/xol Tore elprjardat rou? TT/OO?
uytta? \6yovs, aXX' olpai So^av Orjpevwv e
re et? TOI>? Oeovs KOI et9 w/za? evvoias
TOUTO S' eVrti^ ot/xat TrayyeXoio? /co\aKia'
/jbdrrjv Kare^ea. SiKaia rotvvv epyd&aOe 364
6K6LVWV d/JLVVO/jLCVOl KOI
ra ^wpia. 6ya> /ze^ VTTO
) /cat rot? ToO dyaXfjiaTos
ev 0X170^9 t'yu-w^ Kare^pa^ov vpels 8' eVl TT}?
dyopds ev rw ^^ft> Sta TWZ/ l/cavwv rd TOICLVTCL
'Xapievrl^eaOai TroXtrw^. ev yap 'la-re, irdvres
ol \eyovre$ Kotvovvrai rrpos rou? d/covovras TOU?
\6yovs, Kal 6 %vv rj&ovf) rwv ^Xaa^/jiLMV dfcpoa-
crdfjievos, fiere^cov r^}? IV-?;? rjSovfjs drrpayfjbo- B
vecrrepov rov \eyovro<$, KOIVWVOS eari TT}? atr/a?.
i' oX,?;? /cat rjKpoarai rfjs
orroaa et? rovrovl rrkrraiKrai rov (j>av\ov
rrcoywva KOI rov ovSev emSei^avra VJMV /ca\bv
ovBe emSei^ovra rporrov. ov yap embei^ei fiiov
V/JLLV, orrolov v/Jiels del fiev ^re, rroOelre Se opdv
Kal ev rot? ap%ov<riv. vrrep jnev 8^ rwv ^\ao-<p^-
fjLiwv, a? loia re /cal Brj/jioa-ia Kare^eare JJLOV C
rral^ovres ev rot? avarcai<J f roi'$, e/juavrov rrpocricar-
492
MISOPOGON
I poured down all these reproaches on your heads
to no purpose, owing to my headlong temper and a
ridiculous desire to natter, for it is surely not to be
believed that out of goodwill towards you I spoke
those words to you then ; but I was, I think, hunting
after a reputation for piety towards the gods and for
sincere good-will towards you, which is, I think, the
most absurd form of flattery. Therefore you treat
me justly when you defend yourselves against those
criticisms of mine and choose a different place for
making your defence. For I abused you under the
god's statue near his altar and the footprints of the
holy image, in the presence of few witnesses ; but you
abused me in the market-place, in the presence of
the whole populace, and with the help of citizens
who were capable of composing such pleasant
witticisms as yours. For you must be well aware
that all of you, those who uttered the sayings about
me and those who listened to them, are equally
responsible ; and he who listened with pleasure to
those slanders, since he had an equal share of the
pleasure, though he took less trouble than the
speaker, must share the blame.
Throughout the whole city, then, you both uttered
and listened to all the jests that were made about
this miserable beard of mine, and about one who
has never displayed to you nor ever will display any
charm of manner. For he will never display among
you the sort of life that you always live and desire
to see also among those who govern you. Next
with respect to the slanders which both in private
and publicly you have poured down on my head,
when you ridiculed me in anapaestic verse, since I
too have accused myself I permit you to employ that
493
THE SATIRES OF JULIAN
V/MIV eTTirpeTrco ^prjadai, fjuera
avry TrappTja-ias, co? ovBev v/juas eyco Sia rovro
TTWTTOTe Beivbv epydcrofjiai (T^>drrwv rj TVTTTCOV
TI Swv rj d7TOK\eia)V r) Ko\d^wv. TTCO? yap; 05,
e/juavTov evriBeifae /xera TWV $i\wv
, <pav\OTarov ISelv v/nlv Kal drjSe-
, ovSev eTrebei^a Ka\ov Qkapa, /jLeTacrrfjvai
TroXeft)? 1 eyvcofca real VTro^wprja-ai,, TreireL-
/lev ovSafMws, OTI Trdvrws e/ceivot? dpeaw,
7T/J09 01)9 Tropevo/Aai, Kplvwv 8' alpeTwrepov, el
SiafjidpTOL/Ai rov Bo^at, yovv eKeivois raXo? tcdya-
#09, ev /Jiepei /JLeraSovvai iraai T>}9 drjBia^ r^9
e/JiavTov Kal fJi'T] Trjv evbaijjiova Tavrrjv diroKval-
dai iro\iv wcrirep VTTO SvacoSias T^
T7/T09 Kal TWV 6/jiWV eTTlTrjSeLWV T7}9
e }ifA(ov yap ouSeW dypbv ovBe K,r\irov eTrpiaro 365
Trap' V/JLLV ovSe oliclav wKoSd/jirjcrev ou8' eyrj/j^e
Trap' vfjt,a>v ov& egeScoKev eh VyLt9 ovBe r)pda-0r)/j,ev
Trap vfjilv Ka\wv, ovS' e'
TrapaBvva&Teveiv rjjuv r)vea%6fjL0d Tiva<$ TMV ev
77 dedrpwv, ov ouT&)9 eiroLrjcra^ev rpvfyav,
axrre aycov a"%o\r)v ajro T7}9 evSetas rot'9 dva- B
7ra/<TTOL'9 et9 rot/9 oliiov^ avTW T^9 ev6r)via<t
ev, ov& eTreypd^ra^ev ^pvauov ovSe yrrf-
dpyvpiov ovSe rju^cra/jLev (f>6pov<f d\\d
1 TTJS ir6\(as Hertlein suggests, rfy v6\iv MSS.
494
MISOPOGON
method with even greater frankness ; for 1 shall
never on that account do you any harm, by slaying
or beating or fettering or imprisoning you or punish-
ing you in any way. Why indeed should I ? For
now that in showing you myself, in company with
my friends, behaving with sobriety, a most sorry
and unpleasing sight to you I have failed to show
you any beautiful spectacle, I have decided to leave
this city and to retire from it ; not indeed because I
am convinced that I shall be in all respects pleasing
to those to whom I am going, but because I judge it
more desirable, in case I should fail at least to seem
to them an honourable and good man, to give all
men in turn a share of my unpleasantness, 1 and not
to annoy this happy city with the evil odour, as it
were, of my moderation and the sobriety of my
friends.
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 you, or fallen in love with any of
your handsome youths, or coveted the wealth of
Assyria, or awarded court patronage ; 2 nor have we
allowed any of those in office to exercise influence
over us, or induced the populace to get up banquets
or theatrical shows ; nay rather we have procured for
them such luxurious ease that, since they have respite
from want, they have had leisure to compose their
anapaests against the very author of their well-being.
Again, I have not levied gold money or demanded
silver money or increased the tribute ; but in
1 Demosthenes, Against Meidias 153 aironvaiei yap
2 irpoffTaffla is sometimes used of the Imperial protection
of a municipal guild, and that may be Julian's meaning here.
495
THE SATIRES OF JULIAN
rot? eet/Ayu.acrti' veTai iracn TWV e
elo~(f)opwv TO Tck^TCTQV. ov/c ol/jiai
egap/celv TO crwfypovelv e/Jbe, d\\d /cal 1
%co val fjid Ata real Oeovs, o>? e/jiavTov
TOV {,aayj\ea, /caA-w? vfi VJJLWV eTTLTL/Ji
BIOTI ryepcav &v /cal <f)a\a/cp6<> rjpe^a ra irpoaw
Sia SvarpOTTiav ala-^vveraL Kopav e^oTTiaOev, C
wa-Trep "O/Arjpos eVot^cre rov? v A/9a^ra?, ovSev
& eiceivov (f)av\orepov^ av$pa<$ olicoi Trap epavTw
Bvo KOI rpels, a\\a /cal rerrapa^, el (3ov\ea6e
Be vvvl /cal Tre/jLTrrov.
f O Be fjioi 6elo<$ /cal oyicajz/uyuo? ov Si/caioraTa
/jiev vfjiMV TTpovcrTti, /Lt%/ot? 7reTp7rov ol Oeol
%vvelvai ^/Jblv avrbv /cal ^vfjiTrpdrTeiv; ov Trpo/jLtj-
Oecrrara Be Trdcrais 7re'fj\0 rat? olicovo^iaL^
TT}? TToXea)?; rjfjulv f^ev ovv eBo/cei Tavra /ca\d,
ap^bvTwv jJLera awfypoavvris, w6/j,e0d re D
1/cavMS Bia TOVTWV /ca\ol fyavel
eirel Be vfias tf re
aTrapecncei TOV yeveiov /cal TO aTr)fj,e\r)Tov
Tpi^MV /cal TO /A?) 7rapa/3d\\eiv rot?
/cal TO aj^iovv ev rot? iepols elvai O-/JLVOV<; /cal
Trpo TOVTCOV aTcavTWv TI Trepl ra? Kpiaeis rj/Jiwv
aa"xp\ia /cal TO TT}? d'yopds eipyeiv Trjv TT\eov-
e^iav, e/c6vT<> V/MV e^iaTa/jieda Tr)? TroXea)?. 366
ov yap olfjLau pdBiov ev yrfpa fJiGTadefJievw Bia-
(frwyeiv TOV \eyofjievov virep TOV IKTIVOS /JLV&OV.
\eyeTai ydp TOL TOV l/CTtva (f)covrjv e^ovra Trapa-
Tr\^(TLav rot? aXXot? Qpvicriv emOeo-dai, TW ^pe-
/jL6Tieiv, wcnrep ol yevvaioi TWV 'ITTTCCOV, etra TOV
1 o\Aa /cal Reiske would add.
496
MISOPOGON
addition to the arrears, one-fifth of the regular
taxes has been in all cases remitted. Moreover I
do not think it enough that I myself practise self-
restraint, but i have also an usher who, by Zeus and
the other gods, is moderate indeed, as I believe,
though he has been finely scolded by you, because,
being an old man and slightly bald in front, in his
perversity he is too modest to wear his hair long
behind, as Homer made the Abantes wear theirs. 1
And I have with me at my court two or three men
also who are not at all inferior to him, nay four or
even five now, if you please.
And as for my uncle and namesake, 2 did he not
govern you most justly, so long as the gods allowed
him to remain with me and to assist me in my work ?
Did he not with the utmost foresight administer all
the business of the city ? For my part I thought these
were admirable things, I mean mildness and modera-
tion in those who govern, and I supposed that by prac-
tising these I should appear admirable in your eyes.
But since the length of my beard is displeasing to
you, and my unkempt locks, and the fact that I do
not put in an appearance at the theatres and that I
require men to be reverent in the temples ; and
since more than all these things my constant atten-
dance at trials displeases you and the fact that I try
to banish greed of gain from the market-place, I
willingly go away and leave your city to you. For
when a man changes his habits in his old age it is
not easy, I think, for him to escape the fate that is
described in the legend about the kite. The story
goes that the kite once had a note like that of other
birds, but it aimed at neighing like a high-spirited
1 Iliad 2. 542. 2 Julian, Count of the East.
497
VOL. II. K K
THE SATIRES OF JULIAN
67ri\a66/jivov, TO Be ov BvvTjOevra e\eiv
d/A(poiv crrepeo'Oai, KOI <frav\orepav rwv
a\\cov opviOwv elvai rr)v (fraywtjv. o Brj KOI B
avTO? evKafSovfiai, TraOelv, dypoiKias re apa real
Sefto'n/To? dfj,aprelv. rjBr] yap, a>? Kal u/i-et? avrol
avvopare, 7r\r)o-lov ecr/iev eQeXovrcov 6ewv,
Eure /AOL \evfcal fj,eX,aivoi<> a
d\\a T^? dxapiGTias, TT^OO? 6ewv Kal
Aio? dyopaiov Kal TTO\IOV^OV, VTroa-^ere \6yov.
TL Trap e/jiov Koivy TraiTrore r) KOI l ISta,
BIKINI* VTrep rovrov \a/3eiv ov Swdfj-evoi, C
Sia TWV dvaTraiaTcov r)fj,ds, axrTrep ol
rov ( HpaK\ea Kal rov kibvvaov e\KovcTi
Kal 7Tpi<f)epova-iv, OUTO) Be Kal uyuet? eV rat? dyo-
pals eTTiTpiftere \oiSopovvres; rj rov /JLCV TTOLCLV TI
f ^a\e r JTov et? u/xa? tt7re<r^6yLt^^, rov \eyeiv 8e v/-ta?
KaKws OVK direa"%bfJLriv, Iva pe Kal vfjiels Bid rwv
avrwv lovres d/JLvvrjaOe; rt? ovv V/JLLV icmv atria
rov 7T/30? 77/^a? TrpocrKpoixr/jLaTOS Kal T^? aTre-
'XOeias; eyob yap ev olBa Beivbv ov&eva VJLLWV ovBev D
ovBe dvriKecrrov epyaad/Aevos ovre IBia TOL/? dvBpa?
ovre KOtvfj rrjv 7r6\iv, 01$* elTrwv . ovBev (f)\avpov,
d\\d Kal eTraiveo'as, a)? eBo^e /j,oi Trpoa-tJKeiv, Kal
fjueraBovs xprjarov TWOS, oaov eiVo? r)V rov 7ri-
Ov/jiovvTa fjieTa rov Bvvarov TroXXou? ev Troieiv
dv6 po)7rovs . dBuvarov 8' ev lare Kal TO?? ela(f>-
1 T) KU\ Hertlein suggests, KO,\ MSS.
498
MISOPOGON
horse ; then since it forgot its former note and could
not quite attain to the other sound, it was deprived
of both, and hence the note it now utters is less
musical than that of any other bird. This then is
the fate that I am trying to avoid, I mean failing
to be either really boorish or really accomplished.
For already, as you can see for yourselves, I am,
since Heaven so wills, near the age " When on my
head white hairs mingle with black," as the poet of
Teos said. 1
Enough of that. But now, in the name of Zeus,
God of the Market-place and Guardian of the City,
render me account of your ingratitude. Were you
ever wronged by me in any way, either all in common
or as individuals, and is it because you were unable
to avenge yourselves openly that you now assail me
with abuse in your market-places in anapaestic verse,
just as comedians drag Heracles and Dionysus on
the stage and make a public show of them ? 2 Or can
you say that, though 1 refrained from any harsh
conduct towards you, I did not refrain from speaking
ill of you, so that you, in your turn, are defending
yourselves by the same methods ? What, I ask, is
the reason of your antagonism and your hatred of
me ? For I am very sure that I had done no terrible
or incurable injury to any one of you, either separ-
ately, as individuals, or to your city as a whole ; nor
had I uttered any disparaging word, but I had even
praised you, as I thought I was bound to do, and
had bestowed on you certain advantages, as was
natural for one who desires, as far as he can, to
benefit many men. But it is impossible, as you know
well, both to remit all their taxes to the taxpayers
1 Anacreon/r. 77, Bergk. 2 cf. Oration 7. 204 B.
499
K K 2
THE SATIRES OF JULIAN
povai, (rvyxwpelv aTrawra KOI SiBovai iravra rot? 367
\a/ji/3dvei,v. orav ovv (fravw fjuySev e\ar-
TCOV Srjfjioaiwv avvrd^ewv, oo"a? elwOev rj
r) vepeiv Sairavr), vfMv $ avels rwv elafyo-
OVK 6\L<ya, ap OVK alviy/AaTi TO
eoifcev;
'AXX' ovroo-a fjbev KOLVTJ TT/OO? Trdvras
TOU9 dp%OfjL6VOV$ VTT CflOV, TTpeTTOl CLV (TlWITaV, 'iVO.
fir] BoKoirjv wa-jrep e^eTrirrjSe^ auroTrpoo-coTro? eirai- B
fjiavTov, /ecu ravra eTrayyeiXdiuevos
KOL do-e\yeaTdra^ vftpeis /cara%ear ra
8e l&ia IJLOL 7T/OO9 vyaa? TreTroi^/jieva TrpoTrercos fiev
Kal az/07?Tft>?, TIKIO-TCL Be v$ V/JLWV a^ta d^api-
<TTel<r0ai, TrpeTTOi av ol/j,at itrpofyepeLv wairep rtva
e/jia oveiSr) TocrovTw TWV e/jLTrpocrOev ^dKeira)Tepa,
TOV re av^jJiov TOV Trepl TO TrpocrooTrov real Trjs
dvcKfrpoBicrias, oaw KOI aXrjOecrrepa ovra ry tywxfj
/jLd\L(TTa 7TpO(T1JKei,. Kal $7) TTpOTGpOV CTTyVOVV G
a>9 eveSe^ero /AOL <^)tXoTtyu,ft)9 OVK
Treipav otS'
, e/jiavrbv Be, el /cal 761/09 ecrrL [JLOL pa/ct,ov,
7049 eTTiTySev paaiv V7re\d^avov, on
fj,d\icrTa d\\tf\ov<? dya'jrrfa'OfJLev. ev fJiev Srj TOVTO
earco JJLOI r}9 TrpoTrereias oveioo?. eireiTa 7rpeo~-
jSeva-a/jievoi,? V/MV Trap ejjie Kal CL^LKO^VOI^ vare-
ov TCOV d\\G)v jjiovov, aXXa Kal 'AXe^avSpewv D
MISOPOGON
and to give everything to those who are accustomed
to receive gifts. Therefore when it is seen that
I have diminished none of the public subscriptions
which the imperial purse is accustomed to con-
tribute, but have remitted not a few of your taxes,
does not this business seem like a riddle ?
However, it becomes me to be silent about all
that I have done for all my subjects in common, lest
it should seem that I am purposely as it were singing
my praises with my own lips, and that too after
announcing that I should pour down on my own head
many most opprobrious insults. But as for my actions
with respect to you as individuals, which, though the
manner of them was rash and foolish, nevertheless
did not by any means deserve to be repaid by you
with ingratitude, it would, I think, be becoming for
me to bring them forward as reproaches against
myself; and these reproaches ought to be more
severe than those 1 uttered before, I mean those
that related to my unkempt appearance and my lack
of charm, inasmuch as they are more genuine since
they have especial reference to the soul. I mean
that before I came here I used to praise you in the
strongest possible terms, without waiting to have
actual experience of you, nor did I consider how we
should feel towards one another ; nay, since 1
thought that you were sons of Greeks, and I myself,
though my family is Thracian, am a Greek in my
habits, I supposed that we should regard one
another with the greatest possible affection. This
example of my rashness must therefore be counted
as one reproach against me. Next, after you had
sent an embassy to me and it arrived not only later
than all the other embassies, but even later than
THE SATIRES OF JULIAN
TWV TT' AlyvTTTW, TTO\V fjiev dvrj/ca ^pvcnov, TroXu
8' dpyvpiov, <f>6povs Be 7ra/jL7r\r)0ei<; IBia jrapa ra?
aXXa? TToXet?, eVetra TOV /3ov\evTrjpiov TOV Kard-
\oyov SiaKoariois ftovXevrais dv7r\r)pco(ra </)et-
ovSevos. ea-fcoTrovv jap OTTWS 77 TroXt?
earat /jueifav /cal Svvarcorepa.
ovv vfj,iv /cal OLTTO TWV 67riTpO7revcrdvT(in>
Brjaavpov^ rov? e'/iou? KCLI cnro TWV epyaaa- 368
v TO vbfJLiafJba rou? TrXouo-^wTaro
v/jiis S' eKeivwv fjiev ov TOVS
i\(T0, \a/36fJLevoi Be TT)? d(f>op/jLfj<; eipydaacrOe
TrapaiT\r)(Tia TroXet /xei' ovSafiS)^ evvofjLov/j.evr),
TrpeTrovTa 8' t'/iwi/ aXXft)? TW T/OOTT&). {3ov\ea0
ez/o? u/ia? vTrofjivrjcrQ) ; f3ov\VTr)V o^Oyuacra^re?,
7T/Dt^ TTpOO-ypCHpfjVai, TW KaTO\6j(f), /JLT(t)pOV Ti}?
Si/crjs over?]?, v7T/3d\T \t,Tovp<yia TOV avOpwrrov.
a\\ov air dyopas etX/cucrare TrevrjTa KOI K TWV B
aTravTa^ov fiev d7ro\e\i/jLfj,ev(tyv, Trap' vfuv Be Bia
TrepiTTrjv (fipovrjcrLV d/jLet/Bofievwv TT^O?
o-vptyeTwv evTropovvTa /jLCTpias oucrta?
KOLVWVOV. TroXXa TotavTa irepl ra? o
Ka/covpyovvTCDV V/JLWV, eTreiBrj fjirj TT/JO? airavTa
wv re e elpyacrd/jue
, /cal wv avrecr^oyue^a
Kal TavTa fj,ev rjv TWV fjLi/cpwv irdvv /cal OVTTW C
Bwdpeva Trjv 7r6\iv e'/C7roXe/iaicraf TO Be Brj
502
MISOPOGON
that of the Alexandrians who dwell in Egypt, I
remitted large sums of gold and of silver also, and
all the tribute money for you separately apart from
the other cities ; and moreover I increased the
register of your Senate by two hundred members
and spared no man ; l for I was planning to make
your city greater and more powerful.
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 currency. You however did not elect
the capable men among these, but you seized the
opportunity to act like a city by no means well-
ordered, though quite in keeping with your character.
Would you like me to remind you of a single instance ?
You nominated a Senator, and then before his name
had been placed on the register, and the scrutiny of
his character was still pending, you thrust this
person into the public service. Then you dragged
in another from the market-place, a man who was
poor and who belonged to a class which in every
other city is counted as the very dregs, but who
among you, since of your excessive wisdom you
exchange rubbish for gold, enjoys a moderate
fortune ; and this man you elected as your colleague.
Many such offences did you commit with regard
to the nominations, and then when I did not
consent to everything, not only was I deprived of
the thanks due for all the good I had done, but
also I have incurred your dislike on account of all
that I in justice refrained from.
Now these were very trivial matters and could not
so far make the city hostile to me. But my greatest
1 The Senatorship was an expensive burden.
503
THE SATIRES OF JULIAN
, % ov TO /jLeya tjpOrj /ucro?, a
777)09 u/xa? o S?)/zo9 eV TO> Oedrpw, 7rviy6fj,vo<;
VTTO TWV irKovcrlwv, d<f)fj/c <J)(0vr)v irpwrov
" Havra <ye/jUi, irdwra TroXXou." T?}?
SteXe^#77i> 70) rot? Svvarois vfiwv
ireiQeiv, OTL /cpelrrov ecmv vTrepi&ovTa? dSi/cov
/CT^creo)? ev Troifjaai TroXtra? KOI feVof?. ot Oe
7rayjt\d/iiVOi rov Trpdy/jLaros
ILTJVWV ^779 rpiwv vTrepiSovros JJLOV KCLI
T09 ouTO)? oXt70)/)G)9 e7%oi> roO 7rpa
ouSet9 af rfKiTicrev. 7rel 8' ea)pa)v d\rj0r/ rrjv TOV
8rffj,ov ifrcovrjv /cal rrjv dyopav ou% UTT' evSeias, aXX'
UTT* d7r\r)(TTLa<; TWV Kefcrrj^evwv crrevo^copov/jLevrjv, 369
erafa perpiov ercda-rov rl^fjia /cal &fj\ov eTroirjara
Traaiv. 7rel ' ^z^ ra yu,ez> aXXa Trap' avrois TroXXa
Trdvv KOI yap rjv olvos /cal e\aiov /cal rd \onrd
Trdvra' a-irov S' eVSece)9 el%ov,
VTTO rd)V epsrrpocrOev av^/juw
XaX/ct'Sa /cat 'le/oa^ TTO\LV teal 7roXet9
evdev elcr^yayov V/JLIV /jberpwv rer-
rapd/covra pvpidSas. 009 S' dvaXcoro /cat TOVTO,
Trporepov jj,ev Trevrd/cis %i\iovs, evrra/a? %iXtou9 3'
varepov, elra vvv /jivpiovs, 01)9 eTri^wpiov eo"rt
\onrov ovofjid^eiv poUovs, dvakiatcov cr'nov, irdv-
ra9 OL/codev e^wv. diro rfjs A^lyvTrrov /co/jLiadevra
[tot, crirov eBa)/ca rp TroXei, 7rpaTTO/ze^o9 dpyvpiov
OVK 7rl Setca /JLC'Tpwv, 1 aXXa Trevre/caiSe/ca ro-
1 OUK enl fiT/)a)j/ Hertlein suggests, ou /cara fj-erpa MSS.
54
MISOPOGON
offence of all, and what aroused that violent hatred of
yours, was the following. When I arrived among
you the populace in the theatre, who were being
oppressed by the rich, first of all cried aloud, " Every-
thing plentiful ; everything dear !" On the follow-
ing 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 city. And they
promised to take charge of the matter, but though
tor three successive months I took no notice and
waited, they neglected the matter in a way that no
one would have thought possible. And when I saw
that there was truth in the outcry of the populace,
and that the pressure in the market was due not to
any scarcity but to the insatiate greed of the rich, I
appointed a fair price for everything, and made it
known to all men. And since the citizens had
everything else in great abundance, wine, for instance,
and olive oil and all the rest, but were short
of corn, because there had been a terrible failure
of the crops owing to the previous droughts, I
decided to send to Chalcis and Hierapolis and the
cities round about, and from them I imported for
you four hundred thousand measures of corn. And
when this too had been used, I first expended five
thousand, then later seven thousand, and now again
ten thousand bushels " modii " 1 as they are called
in my country all of which was my very own
property ; moreover I gave to the city corn which had
been brought for me from Egypt; and the price
which I set on it was a silver piece, not for ten
measures but for fifteen, that is to say, the same
1 The modius was a bushel measure.
55
THE SATIRES OF JULIAN
(rovrov, oorov erri rwv Se/ca rrporepov. el Be
roaavra fierpa Qepovs r)v Trap V/JLLV rov z/o/uVyita-
T09, TI rrpoa&o/cav eSei rtjvi/cavra, rjvu/ca, cfrrjalv 6
rjs, %a\67rbv yeveadai, rov \ifjuov C
; ap" ov irevre /noji^ KOI
re real rrf\LKovrov ^eifjiwv
TL ovv V/JLWV ol 7r\ov(ri,oi; rov fj,ev 7rl
ro!)V dypwv alTov \d6pa djreSovTO 7r\eiovos,
@dpr)(rav 8e TO KOIVOV rot? IStois dva\(*)/jia(Ti'
KOI ov% r; TroXi? povov eVt rovro avppel, ol D
TrXetcrrot Be /cal etc TWV dypwv (rvvrpe^ovonv,
o povov earli* evpelv rro\v KOI evwvov, aprov<$
aivovfjLevoi. Kairoi rt? fjLe/jivrjrai trap vfuv evOrj-
vovjjLewrjs rfjs TroXeo)? rrevreteal&eKa /jLerpa airov
rrpaOevra rov y^pvaov; ravrrjs eveicev VJMV drrr]-
yBo^riv eyw TT}? rrpd^ews, on rov olvov v
OVK eTrerpe^jra /cal ra \d%ava teal ra? orrw
%pv<rov, /cal rov VITO rwv
ev TCU? drroO^Kai^ arlrov apjvpov
aurot? /cal xpvcrbv eai(J3vr)s Trap 1 V/JLWV yevecrffai. 370
eicelvoi fjiev yap avrov ego) rijs TroXew? BieOevro
tfaXw?, epyacrd/uievoL rot? dvOpu>rroL<; \L[JLOV d\oi-
Tjrrjpa ftporeiov, to? o #605 ecfrr) rou? ravra emrr)-
Sevovras e^eKey^wv. rj 7roXt9 S' ev dfydovia
yeyovev dprcov eve/ca JJLOVOV, a\\ov S' ovBevos.
/j,ev ovv /cal rore ravra rroiwv on, fir) B
dpeaoi/jii, 7r\rjv jj,e\ev ovBev efioi' r& yap
506
MISOPOGON
amount that had formerly been paid for ten measures.
And if in summer, in your city, that same number of
measures is sold for that sum, what could you
reasonably have expected at the season when, as the
Boeotian poet says, "It is a cruel thing for famine to
be in the house." 1 Would you not have been
thankful to get five measures for that sum, especially
when the winter had set in so severe ?
But what did your rich men do ? They secretly
sold the corn in the country for an exaggerated
price, and they oppressed the community by the
expenses that private persons had to incur. And
the result is that not only the city but most
of the country people too are flocking in to buy
bread, which is the only thing to be found in
abundance and cheap. And indeed who remem-
bers fifteen measures of corn to have been sold
among you for a gold piece, even when the city
was in a prosperous condition ? It was for this con-
duct that I incurred your hatred, because I did not
allow people to sell you wine and vegetables and
fruit for gold, 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 bene-
fit. For they managed the business finely outside
the city, and so procured for men " famine that
grinds down mortals," 2 as the god said when he was
accusing those who behave in this fashion. And the
city now enjoys plenty only as regards bread, and
nothing else.
Now I knew even then when I acted thus that I
should not please everybody, only I cared nothing
1 This does not occur in Hesiod or Pindar.
2 A phrase from an unknown oracular source.
507
THE SATIRES OF JULIAN
KOI
rot? d<f)i/cvov/jLvoi<> ^evots, e/jiov re eve/ca KOI TWV
avvbvrwv rjpZv dp%6vTO)v. evret
vei TOU? fj,ev aTTievai,, TTJV ir6\iv $ elvat, TO,
e/jL6 yvwfjirjs fiLa^' ol /Jiv yap fuaovcriv, ol 8' vir
Tpa<t>evre<; a^apLarovaiv \\8paa-reia Trdvra
tyas e? aXXo eOvos ol^rja-ofjiai /cal STJ/JLOV ere-
pov , ovSev vfjicis v7TO]jLvrf(ra<> wv eviavrols e/Jirrpoa6ev C
evvea Si/ccua Spwvres a? aXX^Xou? elpydaaa-Qe,
(freptitv jJLtv 6 877/^0? eVfc ra? olicias TWV &vi>arwv
%vv ftof) rrjv <f)\6ya KOI CLTTOKTIVVV^ rov dp^ovra,
SiKTJV 8' CLV01S aTTOTLVtoV V7Tp TOVTO)V,
^"o/xe^o? Sitcaicos eirpa^ev ov/cen
'Tirep TIVOS ovv irpo^ Oewv
on TpecfrojjLev uyua? olicoOev, o ^XP L & 1 ll JLe P ov
ovSe/jbia vroXei, /cal rpe^ofjuev ovrw
OTi TOP /cardXoyov V/MWV
OTL K\67rrovTa<; eXoz^re? OVK
rj Bvo (BovXeaOe v/jid^ VTro/jLvrfcro), fj,r) rt?
/cal p^ropeiav elvai /cal
; 7779 /c\ijpovs ol/ubai
ivai Kal r)Tr)(TaaOe \af3elv,
508
MISOPOGON
about that. For I thought it was my duty to assist
the mass of the people who were being wronged, and
the strangers who kept arriving in the city both on my
account and on account of the high officials who were
with me. But since it is now, I think, the case that
the latter have departed, 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 Adrasteia 1 and I will
betake myself to some other nation and to citizens of
another sort. Nor will I even remind you how you
treated one another when you asserted your rights
nine years ago ; how the populace with loud clamour
set fire to the houses of those in power, and mur-
dered the Governor ; and how later they were pun-
ished for these things because, though their anger
was justified, what they did exceeded all limits. 2
Why, I repeat, in Heaven's name, am I treated
with ingratitude? Is it because I feed you from
my own purse, a thing which before this day has
never happened to any city, and moreover feed
you so generously ? Is it because I increased the
register of Senators ? Or because, when I caught
you in the act of stealing, I did not proceed
against you ? Let me, if you please, remind you
of one or two instances, so that no one may think
that what I say is a pretext or mere rhetoric
or a false claim. You said, I think, that three
thousand lots of land were uncultivated, and you
asked to have them; and when you had got them
1 The avenging goddess who is more familiarly known as
Nemesis.
2 In 354 A. D. there was a riot at Antioch in consequence of
scarcity of food ; Constantius sent troops to punish the
citizens for the murder of Theophilus the Governor of Syria.
59
THE SATIRES OF JULIAN
o fjt,rj eo/jievoi. TOVTO e-
raadev dvetydvrj cra<j6&>9. d(f)e\6fjL6VO<i S' avrovs
eyco TWV e^ovTwv ov Sitcaiays, KOI 7ro\v7rpa<ytJ,o-
vr}o~a<s ovBev VTrep TWV e/ATrpoaOev, a)V ea"%ov
areXet?, 01)9 yu,aXto-ra e%pf)v v7TOT6\6is elvai, 371
rat9 fiapvrdTaw evei/JLa \enov pyiais avrovs 7-779
7ro\ec()9. teal vvv drekeis e^ovcnv ol /caO* etcaarov
eviavrbv l7T7rorpo(f)ovvT<; 7^9 /cXrfpovs e<yyv<>
eTTivolq /juev real ol/covo/jiia rov Oeiov
TOV/AOV KCU OfJL&VV/jLOV, ^dpLTL 8' /J>fj, 09 &7) TOU9
TTCLVOVpyOVS KOI /C\67TTa^ OVT(O KO\d^WV 6t/COTft)9
vp.lv (fraivo/jiai TOV /coa/jiov dvarpeTreuv. v <ydp B
tcrre ort Trpbs rou9 TOIOVTOVS rj Trpaorrjs av^et
teal rpecfrei rrjv ev rot9 dvOptoTrois Katciav.
'O Xo709 ovv IJLOL teal evravQa Trepua-Tarai, irdKiv
et9 oirep (SovXo/JiaL. Trdvrwv <ydp eyu-avTW rcov /catcwv
voas ovv ea~ri r9 /JLT^ TOVTO
teal ov TTJS v/jLerepas ekevdepias. <ya> /JLCV Brj
ra Trpos vfjids elvai TreipdaofjiaL rov \OITTOV crvve-
Tcoreyoo9* vjjLiv Be ol Oeol rfjs et9 ^//,a9 evvoLas C
teal Tififjs, r)v
MISOPOGON
you all divided them among you though you did
not need them. This matter was investigated and
brought to light beyond doubt. Then I took the
lots away from those who held them unjustly,
and made no inquiries about the lands which they
had before acquired, and for which they paid no
taxes, though they ought most certainly to have
been taxed, and I appointed these men to the
most expensive public services in the city. And
even now they who breed horses for you every
year hold nearly three thousand lots of land
exempt from taxation. This is due in the first place
to the judgment and management of my uncle
and namesake x but also^to my own kindness ; and
since this is the way in which I punish rascals
and thieves, I naturally seem to you to be turning
the world upside down. For you know very well
that clemency towards men of this sort increases
and fosters wickedness among mankind.
Well then, my discourse has now come round
again to the point which I wished to arrive at.
I mean to say that I am myself responsible for
all the wrong that has been done to me, because
I transformed your graciousness to ungracious ways.
This therefore is the fault of my own folly and
not of your licence. For the future therefore in my
dealings with you I indeed shall endeavour to be
more sensible : but to you, in return for your good
will towards me and the honour wherewith you have
publicly honoured me, may the gods duly pay the
recompense !
1 cf. 340 A, 365 c.
5 11
INDEX
ABANTES, the, 497
Abaris, 245
Abderos. 113
Academies, the, 231
Academy, the, 125
Achaeans, the, 317
Acheron, 129
Achilles, 91, 189, 191, 387, 409
Acropolis, the, 259
Actium, 389
Adonis, gardens of, 399
Adrasteia, 509
Aegean, the, 205
Aegina, 19
Aeschines, 153
Aeschylus, 107, 133, 141, 333
Aesop, 81, 347
Aetios, 47
Aetolians, the, 387
Africanus, 257
Agamemnon, 317
Agathocles, 405
Agesilaus, 157
Agrippina, city of, 271
Ajaxes, the, 191
Alcaeus, 421
Alcibiades, the, 27
Alcibiades, 21, 209
Alcinous, 461
Alcmena, 367
Alexander the Great, 63, 91, 93,
191, 193, 203, 211, 229, 231, 367,
373, 375, 377, 379, 381, 389, 393,
399, 403, 407, 413
Alexander, Severus, 361
Alexandrians, the, 503
AlpsTottian, the, 287
Ammianus Marcellinus, 241, 253,
257, 265
Amphiaraus, 333
Anacharsis, 245
Anacreon, 421, 499
Anatolius, 121
Anaxagoras, 179, 181, 185, 229
Anthology, Palatine, 53
Anticyra, 121
Antilochus, 193
Antinous, 357
Antioch, 295, 418, 419, 427, 429,
439
Antiochus, 447, 449
Antipater, 131
Antisthenes, 2, 5, 23, 25, 85, 99,
103, 105, 169, 229
Antoninus Pius, 357
Antony, M., 387
Aphrodite, 155, 351, 357, 413, 481
Apollo, 25, 37, 87, 91, 157, 159,
193, 245, 351, 355, 365, 371, 413,
418, 439, 445, 461, 475
Apollodorus, 111
Appian, 383
Arabs, the, 451
Araxius, 217
Archidamus, 93
Archilochus, 79, 89, 131, 325, 421
Areius, 233, 391
Ares, 283, 409, 413
Arete, 217
Argentoratum (Strasburg), 271
Ariovistus, 379
Aristides the Just, 245
Aristides the rhetorician, 153, 301
Aristophanes, 175, 219, 355, 457
Aristotelian Paraphrases of Themi-
stius, 200
Aristotle, 15, 31, 51, 63, 105, 155,
157, 200, 211, 221, 227, 231, 325,
363, 465, 481
Asclepiades, the Cynic, 123
Asclepius, 149
Asia, 213, 377, 379
Asmus, 70, 165
Ate, 129
513
INDEX
Athenaeus, 111
Athene, 111, 125, 137, 139, 141,
143, 145, 147, 247, 249, 259, 283,
301, 441, 461
Athenians, the, 19, 131, 181, 213,
221, 241, 451, 457
Athenians, Letter to the, 242-291
Athenodorus, 353, 391
Athens, 15, 87, 93, 95, 175, 183, 217,
219, 241, 243, 259
Athos, Mount, 173
Augustus, Emperor, 233, 353
Aurelian, 361, 363
Alitolycus, 453
Babylas, 485
Bacchanals, the, 113
Basilina, 461
Bernays, 2
Bithynia, 479
Bosporus, 205
Brigantia (Bregentz), 287
Britain, 271, 279
Brutus, 389, 405
Burton, 423
Cad means, the, 333
Cadmus, 113
Caesar, Caius, 405
Caesar, Julius, 351, 367, 369, 375,
379, 381, 389, 397, 403, 413
Caesarea, 418
Caesars, The, 344-415
Caligula, 353
Calliope, 103, 425, 475
Callisthenes, 169
Calypso, 461
Cappadocia, 251, 257
Capri, 353
Caracalla, 359, 367
Caria, 72
Carians, the, 377
Carterius, 217
Carus, 365
Cassius, 389, 405
Cato, 209
Cato the Younger, 477, 479
Cebes, 231
Celts, the, 195, 279, 377, 429, 433,
451, 479, 483
Centumcellae, 287
Chaeronea, 479
Chalcis, 505
Chamavi, the, 273
Charmides, 175
Charybdis, 51
Chnodomar, 271
Chrisostomos, Johannes, 485
Christ, 475
Chrysippus, 209, 325
Chrysostom, Saint, 419
Chytron, 123
Cicero, 245, 259, 427
Circe, 461
Citium, 17
Claudius, Emperor, 355, 361, 413
Clazomenae, 229
Cleinias, 209
Cleisthenes, 9
Cleitus, 403
Cocytus, 51, 129, 355
Commodus, 359
Constance, Lake, 287
Constans, 367
Constantino, 131, 367, 371, 397,
399, 411, 413
Constantine II, 367
Constantinople, 3, 205, 342
Constantiua, 2, 70, 121, 143, 165,
175, 197, 200, 241, 251, 253, 255,
257, 259, 267, 269, 271, 273, 275,
279, 281, 285, 367, 418, 427, 429,
461, 475, 485, 491, 509
Constantius Chlorus, 365, 413
Crassns, 383
Crates, 2, 17, 53, 55, 57, 59, 83,
89, 95, 97
Cratinus, 427
Crete, 77, 193
Crito, the, 27
Critoboulos, 181
Croesus, 435
Cyclades, the, 455
Cyclops, the, 191
Cynics, the, 2, 3, 231
Cynics, To the Uneducated, 4-65
Cyprus, 17
Damophilus, 479
Danube, the, 271, 377, 391, 393,
451
Daphne, 418, 439, 445, 475, 487
Daphnis, 425
Darius, 63, 213
Darius III, 377
Decentius, 281
Deioces, i>45
Delos, 153, 461
INDEX
Delphi, 363
Delphic oracle, 189
Demeter, 35, 445
Demetrius, the freedman, 477
Democritus, 21, 179, 229
Demodocus, 459
Demonax, 2
Demosthenes, 65, 131, 153, 175,
237, 253, 291, 495
Dio of Sicily, 209, 313
Dio Chrysostom, 63, 70, 71, 77, 93,
111, 165, 175, 189, 203, 391, 423
Diocletian, 365, 367
Diogenes, the Cynic, 2, 3, 5, 19, 23,
25, 27, 29, 33, 35, 37, 39, 43, 49,
53, 57, 59, 61, 63, 83, 89, 91, 93
157, 159, 161, 211
Diogenes Laertius, 43, 53, 125,
159, 177, 179, 181
Diomede, 219
Dionysius, 405
Dionysus, 70, 73, 107, 109, 111,
113, 115, 117, 203, 335, 349, 353,
363, 371, 395, 403, 407, 427, 475,
481, 499
Domitian, 165, 357
Dynamius, 257
Dyrrachium, 385
Egypt, 155, 233, 355, 379, 389,
503, 505
Egyptians, the, 167
Emesa, 361, 475
Empedocles, 129
Empedptimus, 313
Bpameinondas, 159
Epicharmus, 183
Epictetus, 2, 153
Epictetus Bishop, 287
Epicurus, 43, 207, 217, 327
Erasistratus, 447, 449
Eretria, 229
Euboea, 179
Euclid of Megara, 231
Euphrates, the, 391
Eupolis, 73
Euripides, 5, 47, 49, 57, 95, 97, 113,
133, 185, 205, 249, 323, 333, 361,
397, 403
Europe, 377, 379
Eurycleia, 441
Eusebia, 255, 257, 261
Eusebius, 253, 257
Fates, the, 135, 137
Faustina, 359
Felix, 257
Florentius, 271, 273, 279, 281
Frazer, 87, 399
Furius Carmllus, 383
Gadara, 23
Gades, 381
Galba, 355
Galilaeans, the, 37, 123, 327, 337,
475, 491
Gallienus, 361
Gallus, 269, 253, 255, 429
Ganymede, 357
Gaudentius, 257, 277
Gaul, 121, 165, 183, 195, 257, 267,
269, 271, 279, 287, 289, 377, 379,
457
Gauls, the, 385
Genesis, 37, 301
Germans, the, 269, 385, 389, 397,
479
Geta, 359
Getae, the, 357, 377, 393
Gintonius, 279
Glaucon, 209
Glaukos, 219
Graces, the, 351
Greeks, the, 385, 387, 451
Hades, 103
Hadrian, 357, 418
Harrison, J., 87
Hector. 171, 401, 441
Helen, '167
Heliogabalus, 361
Helios, 83, 119, 121, 135, 137, 139,
141, 143, 145, 147, 261, 283, 363,
379, 471
Hera, 77, 113, 151, 349
Heracleitus, 15, 23, 103, 129
Heracles, 23, 70, 73, 91, 103, 105,
109, 111, 113, 203, 229, 347, 367,
375, 387, 413, 499
Heraclius, To the Cynic, 73-161
Heraclius the Cynic, 69, 70
Hercynian forest, 479
Hermes, 9, 113, 125, 139, 141, 147,
149, 157, 347, 349, 357, 365, 367,
369, 371, 373, 375, 399, 403, 405,
407, 411, 415
Herodotus, 9, 353, 435
515
INDEX
Hesiod, 79, 83, 149, 177, 179, 363,
443. 447, 507
Hierapolis, 505
Himerius, 153, 467
Hippocleides, 9
Hipponax, 325
Homer, 13, 33, 37, 45, 73, 81, 83,
87, 119, 131, 137, 145, 167, 171,
175, 177, 183, 187, 189, 191, 193,
197, 211, 219, 229, 409, 425, 435,
441, 443, 447, 451, 453, 459, 461,
467, 497
Horace, 63, 121, 325, 421
Hylas, 113
Hymettus, 169
Hyperboreans, the, 245
lamblichus, 25, 47, 105, 117, 151
Iberians, the, 379
Illyria, 183, 195
Illyrians, the, 377
Illyricum, 241
India, 77, 115, 387, 401
lolaus, 113
Ionia, 183
Ionian Sea, the, 205
Iphicles, 51
Ismenias of Thebes, 423
Isocrates, 150, 275
Isthmus, the, 93
Italians, the, 377
Italy, 121, 287
Ithaca, 459
Ixion, 77
Jesus, 327, 413
Jews, the, 313
Julian, Count, 249, 429, 497
Jupiter Capitoline, 355
Juvenal, 11, 125, 355, 383
Kasios, Mt , 487
Kronia, the lost, 343
Kronia, the, 343, 345
Kronos, 213, 215, 345, 347, 369,
371, 413
Lacedaemonians, the, 191, 243
Laelius, 177
Laestrygons, the, 191
Lais, 127
Lesbos, 421
Leto, 153
Letter, Fragment of a, 296-339, 343
Libanius, 200, 241, 301, 418, 419,
467, 485
Lichas, 113
Licinius, 367, 397
Livy, 161, 179
Loos, the month, 487
Lotos-Eaters, the, 15
Lucian, 2, 5, 23, 245, 323, 343, 353,
375, 383, 391, 401
Lucilianus, 279
Lucius Gellius, 383
Lucius Verus, 359
Lucretius, 29
Lucullus, 383
Lupicinus, 275, 279, 281
Lutetia (Paris), 429
Lyceum, the, 125, 157, 231
Lycurgus, 205, '225
Lydians, the, 435
Macedonians, the, 213
Macellum, 251
Macrinus, 361
Magnentius, 367
Magnesia, 89
Mallians, the, 401
Mammaea, 361
Marathon, 457
Marcellus, 267
Marcus Aurelius, 203, 359, 371,
395, 399, 407, 409, 411, 413
Mardonius, 169, 259, 461, 463
Marinus, 257
Marius, Caius, 383
Martial, 349
MaWiew, Gospel of, 7
Maxentius, 397
Maximians, the, 365, 367
Maximus of Ephesus, 151, 467
Maximus of Tyre, 71, 175
Medes, the, 245
Mediterranean, the, 379
Megarian philosophy, 231
Megarians, the, 189
Memmorius, 121
Menander the dramatist, 433, 453
Menander the rhetorician, 30
Menedemus, 229
Messalina, 355
Metroum, the, 5, 19
Milan, 257, 261
Milton, 395
Minos, 359, 361, 367
Misopogon, the, 49, 371, 420-511
516
INDEX
Mithras, 415
Mithridates, 383
Moses, 299
Mother of the Gods, 5, 113
Multan, 401
Murray, 69
Muses, the, 65, 153, 157, 349, 421,
423
Musonius, 233
Mykonos, 455
Mysians, the, 451
Mysteries, the, 103, 105, 107, 109,
119, 161
Narcissus, the freedman, 355
Nausicaa, 461
Naxos, 421
Nebridius, 281
Nemesis, 509
Neocles, 207
Nero, 233, 355
Nerva, 357
Nestor, 15
Nicolaus, 233
Nicomedia, 200, 418
Nireus, 191
Octavian, 351, 389, 397, 399, 405,
413
Odysseus, 171, 189, 191, 441, 459,
461
Oedipus, 133
Oenomaus, 23, 53, 85, 91
Olympia, 91, 93, 97, 159, 225
Olympus, 109, 129, 147, 323, 325,
347
Oreibasius, 265, 467
Orpheus, 99, 105, 167
Otho, 355
Paeonians, the, 451
Pallas, the freedman, 355
Pan, 83, 105, 113, 149, 425
Paris (Lutetia), 241, 279
Parisians, the, 429
Paros, 421
Parthians, the, 357, 387, 395
Patroclus, 191, 459
Paul, St., 309
Paul, a sycophant, 277
Peirithous, 173
Peleus, 193
Penelope, 457
Pentadius, 277, 281
Pentheus, 117
Pericles, 179, 181, 187
Peripatetics, the, 25
Perseus, 105
Persia, 155, 231, 295, 387
Persia, king of, 43, 63, 91
Persians, the, 213, 385, 439
Pertinax, 359
Petavius, 29, 30
Peter, St., 145
Petulantes, the, 279
Peucestes, 401
Phaeacians, the, 435, 459
Phaedo, 229, 231
Phaethon, 83
Phalaris, 357
Phemius, 459
Philebus, the, 155
Philippi, 389
Philiscus, 19, 91
Philostratus, 301
Phoenicians, the, 113
Phrygia, 219, 431
Phryne, 127
Pindar, 77, 113, 149, 301, 507
Pittacus, 205, 225
Plato, 9, 21, 25, 27, 31, 39, 41, 51,
63, 70, 77, 79, 81, 93, 99, 101,
103, 105, 117, 119, 133, 139, 145,
149, 155, 157, 169, 173, 179, 181,
213. 221, 223, 231, 263, 307, 317,
325, 345, 347, 353, 363, 365, 369,
409, 457, 465, 467, 481
Pliny, 401
Plotinus, 117
Plutarch, 55, 83, 89, 125, 131, 231,
245, 383, 385, 401, 423, 427, 447,
449, 477, 479
Pnyx, the, 207
Polemon, 169
Pompey, 377, 381, 383, 385, 389,
405, 477
Pontus, the, 489
Porphyry, 117
Portico, the, 125
Poseidon, 373, 389
Praechter, 70
Priam, 441
Priscus, 467
Probus, 363
Prodicus, 70, 105
Prometheus, 9, 41
Propontis, the, 195
Protagoras, the, 41
517
INDEX
Protarchus, 155
Pylos, 15
Pyrrho, 327
Pyrrhus, 387
Pythagoras, 15, 22, 25, 33, 41, 51,
63, 155, 161, 179, 195, 325, 353
Pythagoreans, the. 47, 155, 231
Pythian oracle, li, 15, 23, 33, 53,
159
Quadi, the, 271
Quirinus, 347, 355, 367, 369, 383
Rhadamanthus, 363
Rhea, 349
Rhine, the, 269, 271, 273, 377, 423
Rhodes, 301
Romans, the, 379, 385, 397, 471,
479
Rome, 241, 331, 391, 475, 479
Romulus, 347
Salii, the, 273
Sallust, Address to, 166-197
Sallust, 69, 70, 121, 165, 277, 279,
343
Salmoneus, 149
Samoa, 81, 155, 179, 447
Sardis, 435
Sarmatians, the, 271
Saturn, 345
Satyrs, the, 113
Scipio Africanus, 177, 179
Scipios, the, 383
Scythians, the, 245, 305, 391, 397
Selene, 261
Seleucus, 353
Semele, 70, 109, 113, 115
Serapis, 355
Serenianus, the Cynic, 123
Severus, Emperor, 359, 367
Sextus Empiricus, 29
Sextus Pompeius, 389
Sicilians, the, 313
Silenus, 21, 349, 351, 353, 355, 357,
359, 361, 363, 365, 369, 373, 393,
395, 399, 401, 403, 405, 407, 409,
411
Silvanus, 257, 259
Simmias, 231
Simonides, 407
Sinope, 5
Sirens, the, 167
Sirmium, 257
Smicrines, 453
Socrates, 5, 21, 25, 27, 31, 33, 85,
157, 159, 161, 169, 173, 175, 189,
207, 217, 229, 231, 313, 365, 465
Solon, 55, 205, 225, 435
Sophroniscus, 229
Sparta, 241
Spartacus, 383
Stoa, the, 231
Stoics, the, 17
Stratonice, 449
Suetonius, 351, 353, 381, 389, 391
Sulla, 383
Sura, 393
Synesius, 427
Syracuse, 313, 405
Syria, 509
Syrians, the, 451
Tacitus, 233, 353, 355
Tarentum, 471
Tartarus, 51, 139, 323, 325, 355
Taurus, 287
Telamon, 113
Teos, 499
Termerus, 89
Thebans, the, 379
Thebes, 25, 333
Themistius, Letter to, 202-237, 43,
97, 103, 383, 391
Themistius, 9, 71, 153, 167, 175,
200, 201, 363, 391, 423, 48'J
Themistocles, 63, 245
Theocritus, 155, 177, 189, 197, 357,
399, 425
Theodosius, 200
Theognis, 107, 185, 455
Theophilus, Governor of Antioch,
491, 509
Theophrastus, 15, 465
Theseus, 89, 105, 173
Thesmophoria, the, 35
Thessalonians, 145
Thessaly, 75
Thrace, 75, 183, 195
Thracians, the, 353, 391, 451, 457
Thrasyleon, 453
Thrasyllus, 233
Thucydides, 81, 191
Tiberius, 233, 353
Tigris, the, 387
Timaeus, 157
Timaeus, the, 155
518
INDEX
Titus, 357
Trajan, 357, 369, 373, 395, 397,
405, 413
Tralles, 251
Trojans, the, 167
Troy, 191, 441
Valerian, 361
Vespasian, 355
Vienne, 267, 279
Vindex, 355
Vitellius. 355
Vosges Mts., 271
Xenophon, 51, 85, 87, 105, 153,
181, 209, 229, 459
Xerxes, 63, 173, 213, 461
Zamolxis, 175, 353, 393
Zeller, 200
Zeno, 25, 63, 177, 325, 351
Zeus, 17, 41, 43, 83, 93, 105, 109,
111, 113, 115, 135, 137, 141, 145,
149, 197, 283, 305, 307, 351, 367
369, 395, 409, 411, 413, 445, 467,
475, (Kasios) 487, 499
Zonaras, 425
Zosimus, 241
519
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