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afterwards he was not strong enough to devour him, since he had escaped. But he escaped by making the Cyclops drunk and blinding him, and by suspending himself under the fleece of a ram and going out. 5.35 The thirty-fifth story is the one about the pillars of Heracles. It is this. When Heracles came to the area of Gadeira, and was no longer strong enough to go further, for he was not strong enough to cross the Ocean; for Gadeira is like an entrance from the Ocean to the western sea; having come as far as Gadeira, he took pillars from the inhabitants of the place, as a sign that the sea and the land were passable up to that point, but no further. And the place is called the pillars of Heracles. 5.36 The thirty-sixth story is the one about Actaeon; it is this: Actaeon was a hunter; he saw Artemis naked. But it was not lawful to see virgin goddesses naked. So Artemis, having become angry, made Actaeon's own dogs go mad and kill him. And Actaeon was killed by his own dogs. 5.37 The thirty-seventh story is the one about Orion; it is this: A certain Hyrieus was king of Boeotia. And the gods, wanting to see if men are hospitable, came to him and were received hospitably by him. And he received them and sacrificed an ox and entertained them. So having been entertained and as they were leaving, the gods saw the hide of the slaughtered ox lying below; and having urinated on it, they made Orion from that urine and the hide. When he was grown, he fell in love with Artemis. But she sent a scorpion against him, and having been struck on the ankle, he died. The gods, therefore, taking pity on him, depicted him among the stars in the sky with the Scorpion. Concerning the phallus of Osiris or Dionysus, who was torn apart by Typhon. They say that his sister Isis, having collected his limbs with great labor, only did not find his private part; for this reason, having made an image of the private part, she commanded it to be worshipped by all. Therefore, among the Greeks there is a festival of the phallus, which they called the Phallagogia. 5.38 The thirty-eighth is about Adonis and Aphrodite; Myrrha was the daughter of a certain Cinyras. She, having slept with her own father, bore a child by him. But being ashamed and not bearing the pollution, she exposed the newborn infant on a mountain. The so-called nymphs, whom they call Oreads, took him and raised him. And he was comely in appearance; and he became a hunter. Aphrodite, a certain wanton woman, fell in love with him. His rival lover Ares, being jealous of him, changed himself into a boar and killed him. And Aphrodite lamented and was seized by unrestrained grief. Not bearing her love, she went down to Hades seeking her beloved. And she asked Pluto to graciously give her the youth. But his wife Persephone resisted this, being very attached to Adonis. But as Aphrodite pressed her with entreaties, it was decided that his company should be shared between them, and that one should have him for a season above the earth, and the other for a season in Hades. Therefore Aphrodite, having accomplished this, declared to her worshippers that Adonis had come back to life, so that ceasing from their lamentation and wailing, they might celebrate festivals. And there is a nation of Ethiopians beyond, which especially worships this woman Aphrodite. These people therefore write letters and putting them in a clay pot with certain rites, they would release it into the sea. And it was found by itself in Byblos of Palestine, and the fellow-initiates of Aphrodite, receiving this pot, held a festival, rejoicing with the so-called goddess for having found her lover. For from the letters they knew this, and this is what Isaiah the prophet says: who sends papyrus letters on the sea as hostages; that is, pledges of their friendship. For to those who were lamenting, she announced through the letters the resurrection of Adonis. And those of Israel also took up this drama and mourned for Tammuz; for so was Adonis called among them. 5.39 The thirty-ninth is about Pandion; Pandion became king

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ὕστερον καταφαγεῖν οὐκ ἴσχυσε, διαδράντος αὐτοῦ. διέδρασε δὲ μεθύσας τὸν Κύκλωπα καὶ τυφλώσας αὐτὸν, καὶ ὑπὸ τὸ ἔριον ἑνὸς κριοῦ κατακρεμάσας ἑαυτὸν καὶ ἐξελθών. 5.35 Τριακοστὴ πέμπτη ἐστὶν ἱστορία ἡ περὶ τῶν Ἡρακλέους στηλῶν. ἔστι δὲ αὕτη. Τοῦ Ἡρακλέους περὶ τὰ Γάδειρα ἐλθόντος, καὶ μηκέτι ἰσχύσαντος περαιτέρω ἀπελθεῖν, οὔτε γὰρ περάσαι ἴσχυσε τὸν Ὠκεανόν· τὰ γὰρ Γάδειρά ἐστιν ὥσπερ εἴσοδος ἀπὸ τοῦ Ὠκεανοῦ ἐπὶ τὴν δυτικὴν θάλασσαν· ἄχρι τῶν Γαδείρων γενόμενος, στήλας ἔλαβε παρὰ τῶν ἐνοικούντων τὸν τόπον, ὡς μέχρι τῶν ἐκεῖσε βατῆς οὔσης τῆς θαλάσσης καὶ τῆς γῆς, καὶ τὰ ἐπέκεινα οὐκέτι. καὶ ἀκούει ὁ τόπος Ἡρακλέους στῆλαι. 5.36 Τριακοστὴ ἕκτη ἐστὶν ἱστορία ἡ περὶ τὸν Ἀκταίωνα· ἐστὶ δὲ αὕτη· Ἀκταίων κυνηγέτης ἦν· οὗτος εἶδε γυμνὴν τὴν Ἄρτεμιν. Ἦν δὲ οὐ θεμιτὸν τὰς θεὰς τὰς παρθένους γυμνὰς ἰδεῖν. Ἡ οὖν Ἄρτεμις χολωθεῖσα ἐποίησε τοὺς κύνας μανῆναι τοὺς αὐτοῦ τοῦ Ἀκταίωνος καὶ ἀνελεῖν αὐτόν. Καὶ ἀνῃρέθη ὑπὸ τῶν ἰδίων κυνῶν ὁ Ἀκταίων. 5.37 Τριακοστὴ ἑβδόμη ἐστὶν ἱστορία ἡ περὶ τοῦ Ὠρίωνος· ἐστὶ δὲ αὕτη· Ὑριεύς τις Βοιωτίας βασιλεὺς ἦν. Οἱ δὲ θεοὶ βουληθέντες ἰδεῖν εἰ φιλόξενοί εἰσιν οἱ ἄνθρωποι, ἦλθον πρὸς αὐτὸν ὡς φιλοξενισθέντες ὑπ' αὐτοῦ. Ὁ δὲ ἐδέξατο αὐτοὺς καὶ ἔθυσε βοῦν καὶ ἐξένισεν αὐτούς. Ξενισθέντες οὖν καὶ ἐξερχόμενοι οἱ θεοὶ εἶδον τὴν βύρσαν τοῦ σφαγέντος βοὸς κειμένην κάτω· καὶ οὐρίσαντες εἰς αὐτὴν ἐποίησαν ἐξ αὐτοῦ τοῦ οὔρου καὶ τῆς βύρσης τὸν Ὠρίωνα. Οὗτος γενόμενος ἠράσθη τῆς Ἀρτέμιδος. Αὕτη δὲ σκορπίον ἀνῆκε κατ' αὐτοῦ καὶ κρουσθεὶς οὗτος ἐν τῷ σφυρῷ τέθνηκεν. Οἱ οὖν θεοὶ ἐλεήσαντες αὐτὸν δι' ἀστέρων ὑπεζωγράφησαν αὐτὸν ἐν τῷ οὐρανῷ μετὰ τοῦ Σκορπίου. Περὶ τοῦ φαλλοῦ τοῦ Ὀσίριδος ἤτοι ∆ιονύσου διασπασθέντος ὑπὸ Τυφῶνος. Φασὶν ὡς ἡ τούτου ἀδελφὴ ἡ Ἴσις τὰ τούτου μέλη σὺν πόνῳ πολλῷ συλλέξασα, μόνον τὸ αἰδοῖον οὐχ εὗρε· τούτου χάριν εἰκόνα τοῦ αἰδοίου ποιήσασα, προσκυνεῖσθαι ὑπὸ πάντων ἐκέλευσε. γίνεται οὖν παρ' Ἕλλησιν ἑορτὴν τοῦ φαλλοῦ, ἣν προσηγόρευσαν Φαλλαγώγιαν. 5.38 Τριακοστὴ ὀγδόη ἡ περὶ τὸν Ἄδωνιν καὶ Ἀφροδίτην· Μύρρα Κινύρου τινὸς γέγονε θυγάτηρ. Αὕτη συνευνασθεῖσα τῷ ἰδίῳ πατρί, ἐπαιδοποίησεν ἐξ αὐτοῦ. Ἐγκαλυπτομένη δὲ καὶ τὸ ἄγος οὐ φέρουσα, τὸ τεχθὲν βρέφος εἰς ὄρος ἐξέθετο. Τοῦτο λαβοῦσαι αἱ λεγόμεναι νύμφαι, ἅστινας Ὀρειάδας καλοῦσιν, ἀνεθρέψαντο. Εὐειδὴς δὲ τὴν ὥραν οὗτος ἦν· γέγονε δὲ κυνηγός. Τούτου ἠράσθη ἡ Ἀφροδίτη, γύναιόν τι ἀκόλαστον. Ὃν ζηλοτυπήσας ὁ τούτου ἀντεραστὴς Ἄρης εἰς κάπρον μεταμορφωθείς, ἀνεῖλε τοῦτον. Ὠδύρετο δὲ ἡ Ἀφροδίτη καὶ ἀκράτῳ κατείχετο λύπῃ. Μὴ φέρουσα δὲ τὸν ἔρωτα κατελήλυθεν εἰς τὸν Αἵδην ζητοῦσα τὸν ἐρώμενον. Ἠξίου δὲ τὸν Πλούτωνα τὸν νέον αὐτῇ φιλοτιμήσασθαι. Ἐπεῖχε δὲ τῆς αὐτῆς ἡ τούτου γυνὴ Περσεφόνη, σφόδρα ἐχομένη τοῦ Ἀδώνιδος. Ὡς δ' ἐπέκειτο λιπαροῦσα ἡ Ἀφροδίτη, ἔδοξενὁποτέραις τὴν τούτου συνουσίαν μερίσασθαι, καὶ τὴν μὲν ἐπέτειον ἔχειν ὑπὲρ γῆς, τὴν δὲ ἐπέτειον ἐν τῷ Αἵδῃ. Τοῦτο οὖν ἀνύσασα ἡ Ἀφροδίτη δεδήλωκε τοῖς αὐτῆς θεραπευταῖς ἀναβεβιωκέναι τὸν Ἄδωνιν, ὅπως τοῦ τε θρήνου καὶ τῶν οἰμωγῶν καταλήξαντες, πανηγύρεις ἐπιτελοῖεν. Ἔθνος δέ ἐστιν Αἰθιόπων ἐπέκεινα, κομιδῇ τὸ γύναιον τοῦτο τὴν Ἀφροδίτην σεβόμενον. Οὗτοι οὖν ἐπιστολὰς γράφονται καὶ κεράμῳ ἐμβάλλοντες μετὰ τελεσμῶν τινων τῇ θαλάσσῃ ὑπεφίεσαν. Ὁ δὲ αὐτομάτως ἐν Βύβλῳ τῆς Παλαιστίνης ηὑρίσκετο καὶ τοῦτον τὸν κέραμον ὑποδεχόμενοι οἱ τῆς Ἀφροδίτης συμμῦσται, ἑόρτην ἦγον συγγηθόμενοι τῇ δῆθεν θεᾷ, τὸν ἐρώμενον εὑρούσᾳ. Καὶ γὰρ [ἐκ] τῶν ἐπιστολῶν· τοῦτο ἐγίνωσκον καὶ τοῦτο [φησίν] ἔστιν ὃ Ἠσαΐας ὁ προφήτης φησίν· ὁ ἀποστέλλων ἐπιστολὰς βυβλίνας ἐν θαλάσσῃ ὅμηρα· τουτέστιν ἐνέχυρα τῆς φιλίας αὐτῶν. Τοῖς γὰρ κατολοφυρομένοις διὰ τῶν ἐπιστολῶν τὴν τοῦ Ἀδώνιδος κατεμήυεν ἀναβίωσιν. Παρέλαβον δὲ τουτὶ τὸ δρᾶμα καὶ οἱ ἐξ Ἰσραὴλ καὶ ἐπένθουν τὸν Θαμμούζ· οὕτως γὰρ παρ' αὐτοῖς ἐλέγετο ὁ Ἄδωνις. 5.39 Τριακοστὴ ἐν(ν)άτη ἡ κατὰ τὸν Πανδίωνα· Πανδίων βασιλεὺς γέγονεν