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breaker. This is said to happen many times a day, especially if a wind blows, and that the Euripus, the one near Greece, experiences this phenomenon, for which reason it is called Euripus, as if the one easily turned and easily falling around. Aristotle is said to have thrown himself into this. And this has been said by us also in the First Oration. 5.8 The eighth story is the one about the Elysian plain and Rhadamanthus. Just as the Christian account sketches out a certain paradise, so too the Greeks sketch out a certain place, which they call the Isles of the Blessed. And they call it the Elysian plain from the fact that those who have lived some good life will go there. Rhadamanthus is said to have been a son of Zeus, who holds the judicial rank. It is said, therefore, that this one judges those in Hades, and sends those worthy of punishment to Cocytus and Pyriphlegethon, but sends those who have done good deeds to the Isles of the Blessed. 5.9 The ninth story is in which he says much about "Companion," "drinking a toast," and "speaking from the throat." It is this. Plato and all the philosophers call the genuine lovers of words "companions," as if "friends." Julian, therefore, as one who had philosophized, was not arrogant in his imperial rule, but pretended to imitate Plato and the others, calling everyone "companions." And this name was much used in his gatherings. "Drinking a toast" is this. All the ancient kings, when celebrating a public festival, in golden or silver cups being mixed, would receive from the wine-pourer †themselves, and would drink a little from the cup, as this was a symbol of great friendship, and then he would offer it to whomever he wished, bestowing the cup as well. And this very thing was called "to drink a toast," and the day, "philotēsia." "Speaking from the throat" is an imitation of the voice, when someone, delighting in what he says, somehow coughs with his voice and constricts it, so that it seems to be held back in the larynx. 5.10 The tenth story is the one about Athena and the flutes. It is this. Athena once, taking the flutes and playing them, passed by a river. But seeing her own reflection in the water, with her cheeks puffed out, and appearing unseemly because of this, she threw away the flutes as the cause of her ugliness. For in playing the flute the breath swells the cheeks, and makes the flute-players unattractive. Marsyas is said to have found these discarded flutes and to have contended with Apollo, and to have been defeated and flayed beside the river, from which the river is called Marsyas. 5.11 The eleventh story is the one about the gluttonous daemons. It is clear that all the daemons, delighting in the savor of sacrifices, are gluttonous. But Hermes is especially mocked, for which reason he is called Deilakrion, as if from little pieces of meat being shown to him he descends upon the meat. And they are deceitful in all things, but especially because of Apollo, because he gave deceitful oracles. 5.12 The twelfth story is the one about the Triptolemi and the Celei and the dragons. These things have been said by us also in the First Oration, that Triptolemus and Celeus, having received seeds from Demeter, such as wheat and barley, and having a winged chariot of dragons, went about all the earth providing the grain for sowing and cultivating. 5.13 The thirteenth story is the one about the theologian Orpheus. This too has been said by us, nevertheless it will now be told. Orpheus, being a Thracian by race, purified by charming, as it is said, even inanimate things. Poems of his are extant in which he supposedly theologizes through mythical symbols, introducing series of gods and measures of substances and deeds of gods and their activities. But Orpheus fashions these myths even more disgracefully and licentiously and violently. 5.14 The fourteenth story is the one about the oak no longer speaking, nor the cauldron prophesying. It is this. Dodona is a city situated in Epirus, in which stood an oak sacred to Zeus. And in this place there was an oracle, with women being the prophetesses. And those seeking an oracle would go to the oak and the oak would supposedly be moved. And then the women would speak, saying, "Thus says Zeus." The story about the cauldron is like this. in Dodona there was also the matter of the cauldron; and it is said

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ῥαχία. λέγεται τοῦτο πολλάκις γίνεσθαι τῆς ἡμέρας, μάλιστα ἐὰν πνῇ ἄνεμος, πάσχειν δὲ τὸ πάθος τοῦτο τὸν Εὔριπον, τὸν περὶ τὴν Ἑλλάδα, διὸ καὶ Εὔριπος, οἱονεὶ ὁ εὔτρεπτος καὶ εὐχερῶς περιπίπτων. εἰς τοῦτον λέγεται Ἀριστοτέλης ἑαυτὸν ῥίψαι. εἴρηται δὲ ἡμῖν τοῦτο καὶ ἐν τῷ Πρώτῳ Λόγῳ. 5.8 Ὀγδόη ἐστὶν ἱστορία ἡ περὶ τοῦ Ἠλυσίου πεδίου καὶ τοῦ Ῥαδαμάνθυος. Ὥσπερ ὁ Χριστιανικὸς λόγος ὑπογράφει τινὰ εἶναι παράδεισον, οὕτω καὶ οἱ Ἕλληνες ὑπογράφουσί τινα χῶρον, ὃν καλοῦσι Μακάρων νήσους. καλοῦσι δὲ αὐτὸν Ἠλύσιον πεδίον παρὰ τὸ ἐλεύσεσθαι ἐκεῖσε τοὺς ἀγαθόν τι βεβιωκότας. Ὁ δὲ Ῥαδάμανθυς λέγεται υἱὸς γεγονέναι τοῦ ∆ιός, ὃς ἔχει τὴν δικαστικὴν ἀξίαν. λέγεται οὖν ὅτι οὗτος δικάζει τοῖς ἐν Ἅιδου, καὶ τοὺς μὲν ἀξίους κολάσεως πέμπει παρὰ τὸν Κωκυτὸν καὶ τὸν Πυριφλεγέθοντα, τοὺς δὲ ἀγαθὰ ἐργασαμένους πέμπει παρὰ τὰς Μακάρων νήσους. 5.9 Ἐνάτη ἐστὶν ἱστορία ἐν ᾗ λέγει πολὺ τὸ Ἑταῖρε προπίνων καὶ λαρυγγίζων. ἔστι δὲ αὕτη. Ὁ Πλάτων καὶ πάντες οἱ φιλόσοφοι τοὺς γνησίους ἐραστὰς τῶν λόγων ἑταίρους καλοῦσιν, οἱονεὶ φίλους. ὁ οὖν Ἰουλιανὸς ὡς φιλοσοφήσας, οὐκ ἀπηυθαδιάζετο τῇ βασιλείᾳ, ἀλλ' ἐμιμεῖτο δῆθεν Πλάτωνα καὶ τοὺς ἄλλους, ἑταίρους πάντας καλῶν. καὶ πολὺ τοῦτο τὸ ὄνομα ἐν ταῖς συνουσίαις αὐτοῦ ἦν. Τὸ δὲ προπίνων τοῦτο ἔστι. πάντες οἱ ἀρχαῖοι βασιλεῖς ἐπιτελοῦντες ἑορτὴν πάνδημον, ἐν φιάλαις χρυσαῖς ἢ ἀργυραῖς κιρνωμέναις ἐδέχοντο μὲν παρὰ τοῦ οἰνοχόου †αὐτοί, ἀπέπινον δὲ μικρὸν ἐκ τῆς κύλικος, ὡς συμβόλου ὄντος τούτου φιλίας πολλῆς, καὶ τότε παρεῖχεν ᾧ ἂν ἐβούλετο, χαριζόμενος καὶ τὴν κύλικα. καὶ ἐκαλεῖτο μὲν αὐτὸ τοῦτο προπίνειν, ἡ δὲ ἡμέρα, φιλοτησία. Τὸ δὲ λαρυγγίζειν μίμησίς ἐστι φωνῆς, ὅταν τις ἐπιτερπόμενος οἷς λέγει ἐπιβήσσει πῶς τῇ φωνῇ καὶ στενοῖ αὐτήν, ὥστε δοκεῖν ἐν τῷ λάρυγγι αὐτὴν παρακατέχεσθαι. 5.10 δεκάτη ἐστὶν ἱστορία ἡ κατὰ τὴν Ἀθηνᾶν καὶ τοὺς αὐλούς. ἔστι δὲ αὕτη. Ἀθηνᾶ ποτε τοὺς αὐλοὺς λαβοῦσα καὶ αὐλοῦσα παρῆλθε ποταμόν. θεασαμένη δὲ ἐν τῷ ὕδατι τὴν ἑαυτῆς σκιὰν πεφυσημένας ἔχουσαν τὰς γνάθους, καὶ ἀπρεποῦς ἐκ τούτου φαινομένης αὐτῆς, ἔρριψε τοὺς αὐλοὺς ὡς ἀμορφίας αἰτίους. ἐν γὰρ τῷ αὐλεῖν τὸ πνεῦμα ἐξογκοῖ τὰς γνάθους, καὶ ἀμόρφους ποιεῖ τοὺς αὐλοῦντας. τούτους τοὺς ῥιφθέντας αὐλοὺς λέγεται Μαρσύας εὑρηκέναι καὶ ἐρίσαι τῷ Ἀπόλλωνι, καὶ ἡττηθῆναι καὶ ἐκδαρῆναι παρὰ τὸν ποταμόν, ἐξ οὗ Μαρσύας ὁ ποταμὸς λέγεται. 5.11 Ἑνδεκάτη ἐστὶν ἱστορία ἡ περὶ τῶν λίχνων δαιμόνων. Ἔστι δὲ σαφὲς ὅτι πάντες οἱ δαίμονες κνίσαις χαίροντες, λίχνοι εἰσί. μάλιστα δὲ κωμῳδεῖται ὁ Ἑρμῆς, διὸ λέγεται ∆ειλακρίων, ὡς κρεαδίων ἐπιδεικνυμένων αὐτῷ κατερχομένῳ εἰς τὰ κρέα. ἀπατηλοὶ δὲ διὰ πάντα, ἐξαιρέτως δὲ διὰ τὸν Ἀπόλλωνα ὅτι ἀπατηλοὺς ἔλεγε χρησμούς. 5.12 ∆ωδεκάτη ἐστὶν ἱστορία ἡ περὶ τῶν Τριπτολέμων καὶ τῶν Κελεῶν καὶ τῶν δρακόντων. Εἴρηται δὲ ἡμῖν ταῦτα καὶ ἐν τῷ Πρώτῳ Λόγῳ ὅτι Τριπτόλεμος καὶ Κελεὸς παρὰ τῆς ∆ήμητρος λαβόντες τὰ σπέρματα, οἷον σῖτον καὶ κριθήν, καὶ πτερωτὸν ἅρμα δρακόντων ἔχοντες, περιῄεσαν ἀνὰ πᾶσαν τὴν γῆν παρέχοντες τὸν σῖτον ἐπὶ τὸ σπείρειν καὶ γεωργεῖν. 5.13 Τρισκαιδεκάτη ἐστὶν ἱστορία ἡ περὶ τοῦ θεολόγου Ὀρφέως. εἴρηται δὲ ἡμῖν καὶ αὕτη, ὅμως δὲ νῦν εἰρήσεται. Ὁ Ὀρφεὺς Θρᾷξ ὢν τὸ γένος ἐκαθάριζε καταθέλγων, ὡς λέγεται, καὶ τὰ ἄψυχα. τούτου φέρονται ποιήματα ἐν οἷς δῆθεν θεολογεῖ διὰ μυθικῶν συμβόλων, σειράς τε θεῶν καὶ μέτρα οὐσιῶν καὶ πράξεις θεῶν καὶ ἐνεργείας εἰσάγων. τοὺς δὲ μύθους τούτους πλάττει Ὀρφεὺς καὶ ἀσχημονέστερον καὶ ἀσελγέστερον καὶ βιαιότερον. 5.14 Τεσσαρεσκαιδεκάτη ἐστὶν ἱστορία ἡ περὶ τοῦ μηκέτι φθέγγεσθαι δρῦν, μήτε μαντεύεσθαι τὸν λέβητα. ἔστι δὲ αὕτη. ∆ωδώνη πόλις ἐστὶν ἐν τῇ Ἠπείρῳ κειμένη, ἐν ᾗ ἵστατο δρῦς ἱερὰ τοῦ ∆ιός. καὶ ἐν ταύτῃ ἦν μαντεῖον, γυναικῶν οὔσων τῶν προφητίδων. καὶ εἰσῄεσαν οἱ μαντευόμενοι παρὰ τὴν δρῦν καὶ ἐκινεῖτο ἡ δρῦς δῆθεν. καὶ λοιπὸν ἐφθέγγοντο αἱ γυναῖκες λέγουσαι ὅτι Τάδε λέγει ὁ Ζεύς. Τὸ δὲ περὶ τοῦ λέβητος τοιοῦτόν ἐστιν. ἐν τῇ ∆ωδώνῃ ἦν καὶ τὰ περὶ τοῦ λέβητος· λέγεται δὲ