25

they say, instead of the aerial and active fire by the clashing of the clouds; and the natural philosophers assign the peacock bird to the sacred rites of Hera, as it were the starry air or heaven. 4.22 That the followers of Cincius wish Athena to be a divine and incorruptible spirit; whence Euripides also calls her Athana, from "athanaton" (immortal); and that she came forth from the head of Zeus as if from heaven; for the head of the whole universe is heaven, according to those who call the whole universe Zeus. And they call her Tritogeneia and Tritonis, not because of her birth from Triton according to the poets, but because the energies of the soul are threefold. And the Chaldeans also say that the soul is simple and intellectual and rational, and that as it proceeds from the intelligible to the sensible world, it receives from the aether the spirited part; for the aether is fiery; and from the lunar sphere the appetitive part; for the moon is moist in nature; whence also the incantations concerning love are performed towards the moon, as if to Aphrodite, they say. But others say Athena is the air, and call her Tritogeneia because the air is altered by three changes, namely into spring, summer, and winter; and "gleaming-eyed" because the appearance of the air is grayish-blue. And Perseus is the sun and Gorgon is the day, from its swiftness, as if to say that the sun, running through the air, cuts off the days, having received the sickle—meaning swiftness—from Athena, that is, from providence; and for this reason it is customary for a Gorgon to be engraved on sundials to represent the day. Health is the prevailing power of contrary qualities according to the preserving principle. 4.23 Trajan was called Ulpius after his father's name, and it seemed good to the Romans to call him Crinitus, as it were "well-tressed," because of the care he took with the hair of his head. And he was short in body, but otherwise good in character, in the joint practice of arms and bodily exercise, not being of a noble family; for he was formerly a tribune, that is, a tribe leader. But perceiving that Nerva was a lover ........... of a suburb that he owned—for they happened to be neighbors regarding each other's property—he immediately wrote up a deed of gift for the suburb and brought it to Nerva; and he, admiring Trajan, took him for adoption, whence a way was made for him to the kingship, since Nerva died rather quickly. But perceiving that he was being slandered for drunkenness, he abstained from wine-drinking entirely. Trajan founded Adramyttium, a city of Asia, which is named after Adramyttus the brother of Croesus; and its ancient name was Hypoplacian Thebes. 4.24 What to me is the multitude of your sacrifices? says the Lord; I am full of the whole burnt offerings of rams, and the fat of lambs and the blood of bulls and goats I do not want, nor should you come to appear before me; for who has required these things at your hands? You shall no longer tread my court. If you bring fine flour, it is in vain; incense is an abomination to me. Your new moons and sabbaths and the great day of assembly I cannot bear; fasting and idleness and your new moons and your feasts my soul hates; you have become to me a surfeit. 4.25 February. The name of the month February came from the goddess Februa, so called; and the Romans took Februa to be the goddess who oversees and purifies things. But Anysius in his work "On Months" says that Februus is the one of the underworld in the Tuscan language, and that he is worshipped by the Luperci for the increase of the fruits. But Labeo says February was named from mourning; for "feber" among the Romans is the name for mourning; and during it the

25

λέγουσιν, ἀντὶ τοῦ ταῖς συνθλίψεσι τῶν νεφελῶν τὸ ἀέριον καὶ δραστικὸν πῦρ· καὶ ταῶνα τὸν ὄρνιθα τοῖς ἱεροῖς τῆς Ἥρας οἱ φυσικοὶ διδόασιν οἱονεὶ τὸν ἀστερωπὸν ἀέρα ἤτοι οὐρανόν. 4.22 Ὅτι τὴν Ἀθηνᾶν οἱ περὶ τὸν Κίγκιον πνεῦμα θεῖον εἶναι βούλονται καὶ ἄφθαρτον· ὅθεν καὶ Ἀθάναν αὐτὴν παρὰ τὸ ἀθάνατον Εὐριπίδης καλεῖ· ταύτην τε ἐκ τῆς κεφαλῆς τοῦ ∆ιὸς προελθεῖν ὡσανεὶ ἐκ τοῦ οὐρανοῦ· κεφαλὴ γὰρ τοῦ παντὸς κόσμου οὐρανὸς κατὰ τοὺς ∆ία τὸν ἅπαντα καλοῦντας κόσμον. Τριτογένειαν δὲ αὐτὴν καὶ Τριτωνίδα καλοῦσιν, οὐ διὰ τὴν ἐκ Τρίτωνος κατὰ τοὺς ποιητὰς γένεσιν, ἀλλὰ διὰ τὸ τρισσὰς εἶναι τὰς τῆς ψυχῆς ἐνεργείας. καὶ οἱ Χαλ δαῖοι δέ φασι τὴν ψυχὴν ἁπλῆν εἶναι καὶ νοερὰν καὶ λογικὴν, προϊοῦσαν δὲ ἐκ τῶν νοητῶν ἐπὶ τὸν αἰσθητὸν κόσμον ἀπὸ μὲν τοῦ αἰθέρος προσλαμβάνειν τὸ θυμικόν· καὶ γὰρ ἐμπύριος ὁ αἰθήρ· ἀπὸ δὲ τῆς σεληνιακῆς σειρᾶς τὸ ἐπιθυμητικόν· καὶ γὰρ ὑγρὰ τὴν φύσιν ἡ σελήνη· ὅθεν καὶ αἱ περὶ ἐρώτων μαγγανεῖαι πρὸς τὴν σελήνην οἷα δὴ Ἀφροδίτην ὥς φασι καταπράττονται. οἱ δὲ Ἀθηνᾶν τὸν ἀέρα, Τριτογένειαν δὲ αὐτὴν διὰ τὸ τρισὶ μεταβολαῖς ἀλλοιοῦσθαι τὸν ἀέρα, εἰς ἔαρ δῆλον, θέρος τε καὶ χειμῶνα· γλαυκῶπιν δὲ διὰ τὴν τοῦ ἀέρος ὄψιν ἔγγλαυκον εἶναι. Περσέα δὲ τὸν ἥλιον καὶ Γοργόνα τὴν ἡμέραν ἐκ τοῦ τάχους, οἷον εἰπεῖν, ὅτι διὰ τοῦ ἀέρος ὁ ἥλιος ἀποτρέχων ἀποτέμνει τὰς ἡμέρας, ὑπὸ τῆς Ἀθηνᾶς, οἱονεὶ τῆς προνοίας, τὴν ἅρπην-ἀντὶ τῆς ὀξύτητος-λαβών· καὶ διὰ τοῦτο ἐν τοῖς ὡρολογίοις ἔθος ἐγγλύφεσθαι Γοργόνα ἀντὶ τοῦ τὴν ἡμέραν. ὑγεία ἐστὶν ἡ τῶν ἐναντίων ποιοτήτων κατὰ τὸν σωστικὸν λόγον ἐπικρατοῦσα δύναμις. 4.23 Οὔλπιος ἐκαλεῖτο ὁ Τραϊανὸς κατὰ τὴν τοῦ πατρὸς προσηγορίαν, Κρινῖτον δὲ αὐτὸν οἱονεὶ εὐπλόκαμον τοῖς Ῥωμαίοις ἐδόκει καλεῖν διὰ τὴν περὶ τὰς τῆς κεφαλῆς αὐτοῦ τρίχας σπουδήν. καὶ τὸ μὲν σῶμα ἦν βραχύς, τὰ δ' ἄλλα ἀγαθὸς τὸν τρόπον ἐν συνασκήσει ὅπλων τε καὶ γυμνασίᾳ σώματος, οὐκ εὐγενοῦς τυγχάνων φαμιλίας· τριβοῦνος γὰρ ἦν πρότερον ἤγουν φύλαρχος. συναισθανόμενος δὲ ὡς ἐραστής ἐστιν ὁ Νερβᾶς ........... τοῦ ὄντος αὐτῷ προαστείου- καὶ γὰρ ὅμοροι μᾶλλον περὶ τὴν κτῆσιν ἀλλήλων ἐτύγχανον-συγγράψας αὐτίκα δωρεᾶς γραμματεῖον ἐπὶ τῷ προαστείῳ τῷ Νερβᾷ προσεκόμισεν· ὁ δὲ ἀγασθεὶς τὸν Τραϊανὸν εἰς υἱοθεσίαν ἔλαβεν, ἔνθα γίνεται αὐτῷ πάροδος ἐπὶ τὴν βασιλείαν, ἐπεὶ θᾶττον ὁ Νερβᾶς ἐτελεύτα. αἰσθόμενος δέ, ὅτι διεβάλλετο ἐπὶ οἰνοφλυγίᾳ, παντελῶς οἰνοποσίας ἀπείχετο. τὸ Ἀδραμύττειον, πόλιν Ἀσίας, ὁ Τραϊανὸς ἔκτισεν λεγομένην ἀπὸ Ἀδραμύττου τοῦ ἀδελφοῦ Κροίσου· ὄνομα δὲ αὐτῇ τὸ πάλαι Ὑποπλάκιοι Θῆβαι. 4.24 Τί μοι πλῆθος τῶν θυσιῶν ὑμῶν; λέγει κύριος· πλήρης εἰμὶ ὁλοκαυτωμάτων κριῶν, καὶ στέαρ ἀρνῶν καὶ αἷμα ταύρων καὶ τράγων οὐ βούλομαι, οὐδ' ἂν ἔρχησθε ὀφθῆναί μοι· τίς γὰρ ἐξεζήτησε ταῦτα ἐκ τῶν χειρῶν ὑμῶν; πατεῖν τὴν αὐλήν μου οὐ προσθήσεσθε. ἐὰν φέρητε σεμίδαλιν, μάταιον· θυμίαμα βδέλυγμά μοί ἐστι. τὰς νουμηνίας ὑμῶν καὶ τὰ σάββατα καὶ ἡμέραν μεγάλην κλητὴν οὐκ ἀνέχομαι· νηστείαν καὶ ἀργίαν καὶ τὰς νουμηνίας ὑμῶν καὶ τὰς ἑορτὰς ὑμῶν μισεῖ ἡ ψυχή μου· ἐγενήθητέ μοι εἰς πλησμονήν. 4.25 Φεβρουάριος. Τῷ Φεβρουαρίῳ μηνὶ ἀπὸ Φεβρούας θεᾶς οὕτω προσαγορευομένης τὸ ὄνομα γέγονεν· Φεβρούαν δὲ θεὰν ἔφορον καὶ καθαρτικὴν τῶν πραγμάτων οἱ Ῥωμαῖοι παρέλαβον. Ἀνύσιος δὲ ἐν τῷ περὶ μηνῶν Φεβροῦον τὸν καταχθόνιον εἶναι τῇ Θούσκων φωνῇ λέγει, θεραπεύεσθαι δὲ πρὸς τῶν Λουπερκῶν ὑπὲρ ἐπιδόσεως τῶν καρπῶν. ὁ δὲ Λαβεὼν ἀπὸ τοῦ πένθους λέγει κληθῆναι τὸν Φεβρουάριον· φέβερ γὰρ παρὰ Ῥωμαίοις τὸ πένθος προσαγορεύεται· κατ' αὐτὸν δὲ τοὺς