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Envying Dionysus because he had his birth from Zeus, they tear him apart. But others say that at the instigation of Hera, Dionysus was torn apart by the Titans. And concerning the gods who were torn apart, this is the story about Dionysus; but concerning those who were cut to pieces, no story appears to us, except the one about the Giants. For these, wishing to make war on the gods, the gods campaigned against them and fought and cut them down, and later Zeus also sent his thunderbolt against them and burned them down. 5.31 The thirty-first story is the one about Cocytus and Pyriphlegethon. And it is this. Plato in the Phaedo, speaking about the allotments and the assigned portions of souls, says that those who have lived unjustly are punished in Cocytus and in Pyriphlegethon and in Tartarus. And these are rivers: Cocytus is very cold, Pyriphlegethon is very hot, and Tartarus is a middle place of the universe, in which there is a drawing up of waters and a swallowing of waters down to the very bottom of the universe, a dark and lightless place. And that in this place the unjust are punished. And Acheron is also a kind of middle place, which is like a place of purification and not of punishment, washing and wiping clean the sins of men. 5.32 The thirty-second story is the one about Tantalus and Tityus and Ixion. And it is this. Tantalus was a son of Zeus. He was deemed worthy of the table of the gods, and having been deemed worthy, he made public their mysteries, and for this reason he is punished with such a punishment. He is in the courts under the earth, having a rock above him and below much water and fruit-bearing plants; and the stone is hung over him. If, therefore, he says, he wants to drink from the water lying beside him, the rock falls upon him and punishes him. From this, he says that he is wasted by hunger and thirst, seeing the things from which he should eat and drink, but not being able to on account of the rock hung over him. And the one about Tityus is this. Tityus fell in love with Leto and having fallen in love, he seized her by her veil. Then Artemis and Apollo, being the children of Leto, shot him with arrows and killed him. And now, he says, in Hades he has the arrows stuck in him and is punished by this. And the one about Ixion is this. Ixion fell in love with Hera. And Hera reports it to Zeus. And Zeus, wanting to know if he was in love with her, makes a cloud resemble Hera, and set it up. And Ixion, thinking it to be Hera, has intercourse with the cloud. And Zeus, getting angry, punishes him thus: having stretched him on a wheel, he made the wheel be carried along forever; and he is forever being wheeled around and carried down, paying this penalty. And he says that Tantalus is punished by thirst, as we said. And at his chin, that if his chin touched the pool of water, it would dry up. Not only did the drying up suffice for his punishment, but also that the rock lay over him and would fall upon him. And the whirring with the wheel, he says about Ixion. For this is the one who was stretched on the wheel and is rolled along. To whir is for the wheel to be carried along with a violent motion. 5.33 The thirty-third story is the one about the liver being devoured by birds. And it is this one about Prometheus. This Prometheus is said to have stolen fire from the gods, and to have brought it to men, and that concerning the meats of the sacrifice, having deceived Zeus, he moved him to a twofold anger. Wishing to punish him, he made an eagle eat his liver. And by day the liver was eaten, but by night it was filled up again. And again the eagle would come and eat it, until Heracles came and shot this bird with an arrow. 5.34 The thirty-fourth story is the one about the Cyclopean honor. This Cyclops is said to be a certain robber hero and shepherd, who lived in Sicily, and he had one eye. So when Odysseus had wandered off course after the Trojan war with his companions and had come to Sicily, the Cyclops seized both Odysseus himself and his companions. And he first ate his companions, but Odysseus he kept for

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φθονήσαντες τῷ ∆ιονύσῳ ὡς ἐκ τοῦ ∆ιὸς ἔχοντι τὴν γένεσιν, διασπαράττουσιν αὐτόν. ἄλλοι δὲ λέγουσιν ὅτι καθ' ὑπόθεσιν τῆς Ἥρας διεσπάσθη ὑπὸ τῶν Τιτάνων ὁ ∆ιόνυσος. Καὶ περὶ μὲν τῶν διεσπασμένων θεῶν ἐστιν αὕτη ἡ περὶ τοῦ ∆ιονύσου· περὶ δὲ τῶν κεκομμένων οὐδεμία τις φαίνεται ἡμῖν ἱστορία, ἢ ἡ περὶ τῶν Γιγάντων. οὗτοι γὰρ πολεμεῖν ἐθέλοντες τοῖς θεοῖς, οἱ θεοὶ ἀντιστρατευσάμενοι ἐπολέμησαν καὶ κατέκοψαν αὐτούς, ὕστερον δὲ τοῦ ∆ιὸς καὶ τὸν κεραυνὸν ἐπιπέμψαντος αὐτοῖς καὶ καταφλέξαντος αὐτούς. 5.31 Τριακοστὴ πρώτη ἐστὶν ἱστορία ἡ περὶ τοῦ Κωκυτοῦ καὶ τοῦ Πυριφλεγέθοντος. ἔστι δὲ αὕτη. Ὁ Πλάτων ἐν τῷ Φαίδωνι, λέγων περὶ τῶν λήξεων καὶ τῶν ἀποκληρώσεων τῶν ψυχῶν, λέγει ὅτι οἱ ἀδίκως βεβιωκότες κολάζονται ἐν τῷ Κωκυτῷ καὶ ἐν τῷ Πυριφλεγέθοντι καὶ ἐν τῷ Ταρτάρῳ. ποταμοὶ δὲ οὗτοί εἰσιν, ὁ μὲν Κωκυτὸς ψυχρότατος, ὁ δὲ Πυριφλεγέθων θερμότατος, ὁ δὲ Τάρταρος μέσος τις τόπος τοῦ παντός, ἐν ᾧ ἀνίμησίς ἐστιν ὑδάτων καὶ κατάποσις ὑδάτων ἄχρι τοῦ τέλματος τοῦ παντός, σκοτεινός τις καὶ ἀφεγγής. καὶ ὅτι ἐν τούτῳ τῷ τόπῳ κολάζονται οἱ ἄδικοι. ὁ δὲ Ἀχέρων καὶ αὐτὸς μέσος τις, ὃς καθαρσίῳ ἔοικε καὶ οὐχὶ κολαστηρίῳ, ῥύπτων καὶ σμήχων τὰ ἁμαρτήματα τῶν ἀνθρώπων. 5.32 Τριακοστὴ δευτέρα ἐστὶν ἱστορία ἡ περὶ τοῦ Ταντάλου καὶ τοῦ Τιτυοῦ καὶ τοῦ Ἰξίονος. ἔστι δὲ αὕτη. Ὁ μὲν Τάνταλος υἱὸς ἦν τοῦ ∆ιός. οὗτος ἠξιώθη τῆς τραπέζης τῶν θεῶν, καὶ ἀξιωθεὶς ἐδημοσίευσε τὰ μυστήρια αὐτῶν, καὶ κολάζεται κόλασιν διὰ τοῦτο τοιάνδε. ἔστιν ἐν τοῖς ὑπὸ γῆν δικαιωτηρίοις, ἔχων πέτραν ἐπάνω αὐτοῦ καὶ κάτω ὕδωρ πολὺ καὶ βλαστήματα καρποφόρα· καὶ ἤρτηται ὁ λίθος κατ' αὐτοῦ. ἐὰν οὖν, φησί, θέλῃ πιεῖν ἐκ τοῦ παρακειμένου ὕδατος, πίπτει ἡ πέτρα ἐπάνω αὐτοῦ καὶ τιμωρεῖται αὐτόν. ἐκ τούτου φησὶν ὅτι λιμῷ καὶ δίψει τήκεται, ὁρῶν μὲν ἀφ' ὧν δεῖ φαγεῖν καὶ πιεῖν, μὴ δυνάμενος δὲ διὰ τὴν ἐπηρτημένην κατ' αὐτοῦ πέτραν. Ἡ δὲ περὶ τοῦ Τιτυοῦ ἐστιν αὕτη. Τιτυὸς ἠράσθη τῆς Λητοῦς καὶ ἐρασθεὶς ἐκράτησεν αὐτὴν ἀπὸ τοῦ κρηδέμνου. εἶτα Ἄρτεμις καὶ Ἀπόλλων, παῖδες ὄντες τῆς Λητοῦς, κατετόξευσαν αὐτὸν καὶ ἀνεῖλον. καὶ νῦν, φησίν, ἐν τῷ Ἅιδῃ ἔχει τὰ βέλη ἐμπεπαρμένα καὶ κολάζεται ἐκ τούτου. Ἡ δὲ περὶ τὸν Ἰξίονά ἐστιν αὕτη. Ἰξίων ἠράσθη τῆς Ἥρας.ἡ δὲ Ἥρα προσαγγέλλει τῷ ∆ιί. ὁ δὲ Ζεὺς βουληθεὶς γνῶναι εἰ οὗτος ἐρᾷ αὐτῆς, ἐξομοιοῖ νεφέλην τῇ Ἥρᾳ, καὶ ἔστησεν. ὁ δὲ Ἰξίων νομίσας αὐτὴν εἶναι τὴν Ἥραν συμμίγνυται τῇ νεφέλῃ. καὶ ὀργισθεὶς ὁ Ζεὺς κολάζει αὐτὸν οὕτω· τροχῷ διατείνας αὐτὸν ἐποίησεν ἀεὶ φέρεσθαι τὸν τροχόν· καὶ ἔστιν οὗτος ἀεὶ ἀνακυκλούμενος καὶ καταφερόμενος, ταύτην τιννύων τιμωρίαν. ∆ίψει δὲ λέγει κολάζεσθαι τὸν Τάνταλον, ὡς εἴπομεν. Ἐπιγενείοις δὲ ὅτι εἰ ἥψατο τὸ γένειον αὐτοῦ τῆς λίμνης τοῦ ὕδατος, ἐξηραίνετο. οὐ μόνον δὲ τὸ ξηραίνεσθαι ἤρκει αὐτῷ πρὸς κόλασιν, ἀλλ' ὅτι καὶ τὴν πέτραν ὑπερκεῖσθαι αὐτοῦ καὶ καταπίπτειν ἐπάνω αὐτοῦ. τὸ δὲ Ῥοιζοῦσθαι τῷ τροχῷ, περὶ τοῦ Ἰξίονος λέγει. οὗτος γάρ ἐστιν ὁ διαταθεὶς τῷ τροχῷ καὶ κυλινδούμενος. ῥοιζοῦσθαί ἐστι τὸ τῇ βιαίᾳ φορᾷ φέρεσθαι τὸν τροχόν. 5.33 Τριακοστὴ τρίτη ἐστὶν ἱστορία ἡ περὶ τοῦ κείρεσθαι τὸ ἧπαρ ὑπὸ τῶν ὀρνίθων. ἔστι δὲ ἡ περὶ τοῦ Προμηθέως αὕτη. Ὁ Προμηθεὺς οὗτος λέγεται κλέψαι τὸ πῦρ παρὰ τῶν θεῶν, καὶ ἐνεγκεῖν εἰς ἀνθρώπους, καὶ ὅτι περὶ τὰ κρέα τῆς θυσίας ἀπατήσας τὸν ∆ία, εἰς ὀργὰς ἐκίνησεν αὐτὸν διττάς. τοῦτον θέλων τιμωρήσασθαι, ἐποίησεν ἀετὸν κατεσθίειν αὐτοῦ τὸ ἧπαρ. καὶ τὴν μὲν ἡμέραν κατησθίετο τὸ ἧπαρ, τὴν δὲ νύκτα πάλιν ἀνεπληροῦτο. καὶ πάλιν ἤρχετο ὁ ἀετὸς καὶ ἤσθιεν αὐτό, ἕως οὗ ὁ Ἡρακλῆς ἐλθὼν ἐτόξευσε τὸ ὄρνεον τοῦτο. 5.34 Τριακοστὴ τετάρτη ἐστὶν ἱστορία ἡ περὶ τῆς Κυκλωπείου τιμῆς. Ὁ Κύκλωψ οὗτος λέγεται εἶναι ἥρως τις λῃστρικὸς καὶ ποιμήν, ὃς ᾤκει τὴν Σικελίαν, εἶχε δὲ ἕνα ὀφθαλμόν. τοῦ οὖν Ὀδυσσέως ἀποπλανηθέντος μετὰ τὸν Τρωϊκὸν πολεμὸν μετὰ τῶν ἑταίρων αὐτοῦ καὶ ἐλθόντος περὶ τὴν Σικελίαν, ὁ Κύκλωψ συνέλαβε καὶ αὐτὸν τὸν Ὀδυσσέα καὶ τοὺς ἑταίρους αὐτοῦ. καὶ τοὺς μὲν ἑταίρους αὐτοῦ πρώτους κατέφαγε, τὸν δὲ Ὀδυσσέα τηρήσας εἰς