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to be something like this. In Dodona it is said that on a certain height stood a statue holding a rod, and beside it stood a certain cauldron. Therefore, those seeking an oracle would come to this place and pray. So when the god wished to give them an oracle, that statue would strike the cauldron with its rod. Then the cauldron would ring, and from the cauldron a certain harmonious sound was produced. And the prophetesses would become possessed, and they would say what the demon put into them. 5.15 The fifteenth story is about the Pythia. It is this. Phocis is a region in Greece. In this is a city called Delphi. In this city is a sanctuary of Apollo, which is called Pytho. In this sanctuary was the tripod and the prophetic lots. And the prophetic lots were in the bowl of the tripod. So when the one seeking an oracle asked about the divination, the lots would leap and move among themselves. Then the prophetess would become possessed and would say what Apollo wished. And the prophetess was called Pythia. And here he said she was filled and possessed and divinely inspired. 5.16 The sixteenth story is about Castalia. It is this. It is a spring in Antioch where it is said Apollo presides, and oracles and prophecies are spoken to those who come to the water. And it is said that, when someone consulted the oracle, the water gave off breezes and breaths. And when such spirits were given off, the priests who were around the spring would say what the demon wished. 5.17 The seventeenth story is Again a speechless statue. Concerning this statue, then, both where it stood and how it spoke, we have not recorded. But it is necessary to consider the statue to be the one in Delphi, and that it at that time uttered an †articulate voice. For it is necessary to know that the voices of demons are inarticulate because they do not have vocal organs with which to shape the voice that comes out. 5.18 The eighteenth story is about Daphne. This is a mythical account. Daphne, he says, was a maiden fortunate in her birth from the river Ladon and Earth. She, he says, being very beautiful in appearance and lovely in her looks, moved Apollo to love. And Apollo, he says, moved by love, pursued Daphne, to see if he might be able to have relations with the maiden. The maiden, therefore, wishing to preserve her virginity, prayed to her own mother, Earth, to help her. And Earth, opening up her own bosom, received the child; and wishing to console the god, she sent up a plant with the same name as the maiden, which Apollo took and wreathed himself with beside the tripod, being consoled for his beloved Daphne. 5.19 The nineteenth story is about Dionysus being androgynous. They say that he both does the things of men and suffers the things of women, and that the Bacchantes around him, having become maenads, rage, and the Satyrs and the Sileni dance wildly around him. And we have said many times that he is the creator and overseer of wine, he says, and that he has given it to both women and men. And they drank and were intoxicated, and having become intoxicated, they dance with the women around him. And some say the Satyrs are shepherds, while others say they are certain divine demons around Dionysus. Concerning the phallus, we have already spoken in the First Discourse, that it was a sort of leather private part which mimes now have, which they call a phaletarion. And they have this in the Dionysia, wearing it in games and celebrating, in which they were then initiated. 5.20 The twentieth story is about Semele and the thunderbolt. Semele was the daughter of Cadmus. Zeus fell in love with her, and had relations with her. But Hera, being jealous, took the form of a nurse known to Semele, and advised Semele that "You must ask Zeus to have relations with you just as he does with Hera." And Zeus had relations with Hera amidst thunders and lightning bolts. Hera advised this to Semele so that when Zeus came to her with thunderbolts, being mortal, she would be consumed by fire, and she would no longer have her rival. Which is indeed what happened. For when Zeus came again to Semele, Semele asked him to have relations with her in the same way as with

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τοιοῦτόν τι εἶναι. ἐν τῇ ∆ωδώνῃ λέγεται ὅτι ἐν ὕψει τινὶ ἵστατο ἀνδριὰς βαστάζων ῥάβδον, καὶ παρ' αὐτὸν λέβης τις ἵστατο. οἱ οὖν μαντευόμενοι ἤρχοντο παρὰ τὸν τόπον τοῦτον καὶ ηὔχοντο. ὅτε οὖν ἤθελε χρησμῳδῆσαι αὐτοῖς ὁ θεός, ὁ ἀνδριὰς ἐκεῖνος ἔπαιε τῇ ῥάβδῳ τὸν λέβητα. εἶτα ἤχει ὁ λέβης, καὶ ἐκ τοῦ λέβητος ἦχός τις ἀπετελεῖτο ἐναρμόνιος. καὶ ἐνεφοροῦντο αἱ προφήτιδες, καὶ ἔλεγον ἃ αὐταῖς ὁ δαίμων ἐνέβαλλεν. 5.15 Πεντεκαιδεκάτη ἐστὶν ἱστορία ἡ περὶ τῆς Πυθίας. ἔστι δὲ αὕτη. Φωκὶς χώρα ἐν τῇ Ἑλλάδι. ἐν ταύτῃ ἐστὶ πόλις καλουμένη ∆ελφοί. ἐν τῇ πόλει ταύτῃ ἐστὶν ἱερὸν τοῦ Ἀπόλλωνος, ὃ καλεῖται Πυθώ. ἐν τούτῳ τῷ ἱερῷ ἦν ὁ τρίπους καὶ αἱ ψῆφοι αἱ μαντικαί. καὶ αἱ μὲν μαντικαὶ ψῆφοι ἦσαν ἐν τῇ φιάλῃ τοῦ τρίποδος. ἡνίκα οὖν ὁ μαντευόμενος ἠρώτα περὶ τῆς μαντείας, αἱ ψῆφοι ἥλλοντο καὶ ἐκινοῦντο ἐν αὐταῖς. τότε οὖν ἡ μάντις ἐνεφορεῖτο καὶ ἔλεγεν ἃ ἤθελεν ὁ Ἀπόλλων. ἐκαλεῖτο δὲ ἡ προφῆτις Πυθία. πληροῦσθαι δὲ ἐνταῦθα εἶπεν αὐτὴν καὶ ἐμφορεῖσθαι καὶ ἐνθουσιάζεσθαι. 5.16 Ἑξκαιδεκάτη ἐστὶν ἱστορία ἡ περὶ τῆς Κασταλίας. ἔστι δὲ αὕτη. Πηγή ἐστιν ἐν Ἀντιοχείᾳ ἐν ᾗ λέγεται τὸν Ἀπόλλωνα παρεδρεύειν, καὶ μαντείας καὶ χρησμοὺς τοῖς ἐρχομένοις περὶ τὸ ὕδωρ λέγεσθαι. λέγεται δὲ ὅτι, ἡνίκα ἐμαντεύετό τις, αὔρας καὶ πνοὰς τὸ ὕδωρ ἀνεδίδου. καὶ ἀναδιδομένων τῶν τοιούτων πνευμάτων, οἱ ἱερεῖς οἱ περὶ τὴν πηγὴν ἔλεγον ἃ ἤθελεν ὁ δαίμων. 5.17 Ἑπτακαιδεκάτη ἐστὶν ἱστορία ἡ Πάλιν ἀνδριὰς ἄφωνος. Περὶ τούτου τοίνυν τοῦ ἀνδριάντος, ποῦ τε ἵστατο καὶ πῶς ἐφθέγγετο, ἡμεῖς οὐχ ἱστορήσαμεν. δεῖ δὲ νομίζειν εἶναι τὸν ἀνδριάντα τὸν ἐν ∆ελφοῖς, καὶ αὐτὸν τὸ τηνικάδε φωνὴν †ἔναρθρον ἀπολύοντα. εἰδέναι γὰρ χρὴ ὅτι αἱ τῶν δαιμόνων φωναὶ ἄναρθροί εἰσι διὰ τὸ μὴ ἔχειν ὄργανα φωνητικά, ὅπως διατυπώσωσι τὴν ἐξερχομένην φωνήν. 5.18 Ὀκτωκαιδεκάτη ἐστὶν ἱστορία ἡ περὶ τῆς ∆άφνης. ἔστι δὲ μυθευόμενος λόγος οὗτος. ∆άφνη, φησί, κόρη ὑπῆρχεν ἐκ Λάδωνος τοῦ ποταμοῦ καὶ Γῆς τὴν γένεσιν εὐτυχήσασα. αὕτη, φησί, περικαλλής τε οὖσα τῷ εἴδει καὶ ὡραϊζομένη ταῖς ὄψεσιν, εἰς ἔρωτα ἐκίνησε τὸν Ἀπόλλωνα. ὁ δὲ Ἀπόλλων, φησί, κινούμενος ἐκ τοῦ ἔρωτος, ἐπεδίωκε τὴν ∆άφνην, εἴ πως ἰσχύσει συγγενέσθαι τῇ κόρῃ. ἡ οὖν κόρη, τὴν παρθενίαν ἐθέλουσα φυλάξαι, τῇ οἰκείᾳ μητρὶ τῇ Γῇ προσηύξατο βοηθῆσαι αὐτῇ. ἡ δὲ Γῆ διανοίξασα τοὺς ἑαυτῆς κόλπους ἐδέξατο τὴν παῖδα· καὶ ψυχαγωγῆσαι θέλουσα τὸν θεόν, φυτὸν ἀνῆκεν ὁμώνυμον τῇ κόρῃ, ὃ λαβὼν ὁ Ἀπόλλων στέφεται παρὰ τὸν τρίποδα, ψυχαγωγούμενος ὑπὲρ τῆς ἐρωμένης αὐτῷ ∆άφνης. 5.19 Ἐννεακαιδεκάτη ἐστὶν ἱστορία ἡ περὶ τοῦ Τὸν ∆ιόνυσον εἶναι ἀνδρόγυνον. Λέγουσι καὶ τὰ ἀνδρῶν ποιεῖν καὶ τὰ γυναικῶν πάσχειν, καὶ τὰς Βάκχας περὶ αὐτὸν μαινάδας γενομένας ἐκβακχεύειν καὶ τοὺς Σατύρους καὶ τοὺς Σειληνοὺς ἐξορχουμένους περὶ αὐτόν. εἴπομεν δὲ πολλάκις ὡς ὅτι αὐτός ἐστιν ὁ τοῦ οἴνου, φησί, δημιουργὸς καὶ ἔφορος, καὶ ὅτι δέδωκε καὶ ταῖς γυναιξὶ καὶ τοῖς ἀνδράσιν. καὶ ἔπιον καὶ ἐμεθύσθησαν, καὶ μεθυσθέντες μετὰ τῶν γυναικῶν χορεύουσι περὶ αὐτόν. τοὺς δὲ Σατύρους λέγουσιν εἶναι ποιμένας, ἄλλοι δὲ θείους τινὰς δαίμονας περὶ τὸν ∆ιόνυσον. Περὶ τοῦ φαλλοῦ ἤδη εἰρήκαμεν ἐν τῷ Πρώτῳ Λόγῳ, ὅτι αἰδοῖον ἦν δερμάτινόν τι ὃ νῦν οἱ μῖμοι ἔχουσιν, ὃ καλοῦσι φαλητάριον. καὶ τοῦτο ἔχουσιν ἐν τοῖς ∆ιονυσίοις, φοροῦντες ἐν παιγνίοις καὶ ἑορτάζουσιν, ἐν ᾧ τότε ἐτελοῦντο ἐκεῖνοι. 5.20 Εἰκοστή ἐστιν ἱστορία ἡ περὶ Σεμέλης καὶ τοῦ κεραυνοῦ. Σεμέλη Κάδμου ἦν θυγάτηρ. ταύτης ἠράσθη ὁ Ζεύς, καὶ συγγίνεται αὐτῇ. ἡ δὲ Ἥρα ζηλοτύπως φερομένη σχηματίζεται πρόσωπον τροφοῦ ἐγνωσμένης τῇ Σεμέλῃ, καὶ συμβουλεύει αὐτῇ τῇ Σεμέλῃ ὅτι ∆εῖ αἰτῆσαι τὸν ∆ία συγγενέσθαι σοι ὥσπερ συγγίνεται τῇ Ἥρᾳ. συνεγένετο δὲ τῇ Ἥρᾳ ὁ Ζεὺς μετὰ βροντῶν καὶ κεραυνῶν. ταῦτα δὲ συνεβούλευσεν ἡ Ἥρα τῇ Σεμέλῃ ἵνα ἐρχομένου τοῦ ∆ιὸς μετὰ κεραυνῶν πρὸς αὐτήν, ὡς θνητὴ καταφλεχθήσεται, καὶ μηκέτι ἔχοι τὴν ἀντίζηλον. ὃ δὴ καὶ γέγονε. τοῦ ∆ιὸς γὰρ ἐλθόντος πάλιν πρὸς τὴν Σεμέλην, ᾔτησεν ἡ Σεμέλη οὕτως αὐτῇ συγγενέσθαι ὡς τῇ