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to offer lessons to the young, he has added these things also: "And the bindings of Hera by her son and the throwing of Hephaestus by his father, who was about to defend his mother when she was being struck, and the battles of the gods, as many as Homer has composed, are not to be admitted into the city, neither with allegorical meanings nor without allegorical meanings." 3.42 These things, I think, are manifest even to those entirely uninitiated in letters, that they are plainly contrary to what was written by him in the *Timaeus*. For there, he commanded to believe the poets without controversy and without dispute, and this when they speak without probable and necessary proofs; but here he ridiculed them freely, as having fabricated certain false and blasphemous things. 3.43 For this reason, indeed, he also allegorizes the names of the gods and tries to obscure the baseness of the myths. The *Cratylus* is full of these arguments; for indeed in that dialogue he sometimes named Cronus as Koros, as the pure reason of the mind, and sometimes as time, and Rhea as a flowing nature and Hera as the air; "For he who often," he says, "uses the vocative of Hera will clearly say 'aer' instead of Hera." 3.44 And he called the liquid substance Poseidon, as binding and fettering the feet of those who walk and hindering them from proceeding. And both he and Orpheus and others name the earth Demeter, as being indeed a mother and nurse of all who live on it. And the Egyptians say that Isis and Osiris are the sun and moon, and Zeus the spirit that pervades all things, and Hephaestus fire, and Demeter the earth, 3.45 and the liquid substance Ocean. These things both Manetho and Diodorus write. And the ruling part of the chthonic power they named Hestia, and the rocky and mountainous Rhea, and the lowland Demeter, and the vegetative power they called Dionysus; and the moon, indeed, named from *selas* (light), they called Artemis, as it were *aerotemin* (air-cutter), since indeed she goes through the air and cuts it. 3.46 For her [the moon], the Egyptians rear Apis, the bull I mean, and Mnevis for the sun. Thus some of the philosophers, blushing, turned the myths of the poets into allegory. But that mythology the Romans never accepted; 3.47 and a worthy witness is Dionysius of Halicarnassus in his *Roman Antiquities*, having written the following things about the Romans: "For neither is Uranus spoken of among the Romans as being castrated by his own children, nor Cronus devouring his own offspring for fear of an attack from them, nor Zeus overthrowing the power of Cronus and shutting up his own father in the prison of Tartarus." And he says that the other mythologies and rites of the Greeks are likewise cast out by the Romans. 3.48 We have said that this is the third kind of deification devised by the Greeks; but there is also a fourth, full of utter stupidity and madness. For what they call the pathetic and irrational part of the soul, this they deify, which they recommend to be enslaved to reason. 3.49 And desire they call Aphrodite and Eros, and wrath they name Ares, and drunkenness Dionysus; and theft they call Hermes, and reason Athena; and again, the arts Hephaestus, as using fire as a co-worker. And they are not ashamed of condemning licentiousness and punishing its agents, and then again honoring it as a god, 3.50 and by law punishing male and female prostitutes, and slaughtering those who violate the beds of others, and indeed impaling and beating to death murderers, but the very causes of these sins, desire and wrath and drunkenness, they address as heavenly gods and assign to them divine worship, and while establishing all laws on account of these passions, they command that the passions themselves be honored by law, and while admiring virtue in other discourses, in these they drive it out as superfluous. 3.51 For if, indeed, according to their account, desire is a god, he who does not yield to it is completely an atheist; and if drunkenness

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προσ φέρειν τοῖς νέοις μαθήματα, προστέθεικε καὶ ταῦτα· "Ἥρας δὲ δεσμοὺς ὑπὸ υἱέος καὶ Ἡφαίστου ῥίψεις ὑπὸ πατρός, μέλλοντος τῇ μητρὶ τυπτομένῃ ἀμύνειν, καὶ θεομαχίας, ὅσας Ὅμηρος πε ποίηκεν, οὐ παραδεκτέον εἰς τὴν πόλιν, οὔτε ἐν ὑπονοίαις οὔτε ἄνευ ὑπονοιῶν." 3.42 Ταῦτα ἐγὼ οἶμαι καὶ τοῖς πάμπαν λόγων ἀμυήτοις ἐπίδηλα εἶναι, ὡς ἄντικρυς ἐναντία τοῖς ἐν τῷ Τιμαίῳ γραφεῖσιν αὐτῷ. Ἐκεῖ γὰρ ἀδηρίτως τε καὶ ἀναμφισβητήτως τοῖς ποιηταῖς πι στεύειν προσέταξε, καὶ ταῦτα ἄνευ εἰκότων καὶ ἀναγκαίων ἀπο δείξεων λέγουσιν· ἐνταῦθα δὲ ἀνέδην αὐτοὺς ἐκωμῴδησεν, ὡς 3.43 ψευδῆ ἄττα καὶ βλάσφημα διαπλάσαντας. Ταύτῃ τοι καὶ ἀλλη γορεῖ τῶν θεῶν τὰ ὀνόματα καὶ τὴν τῶν μύθων αἰσχρότητα ξυ σκιάζειν πειρᾶται. Τούτων δὲ τῶν λόγων ὁ Κρατύλος ἀνάπλεως· ἐν ἐκείνῳ γὰρ δὴ τῷ διαλόγῳ τὸν μὲν Κρόνον ποτὲ μὲν Κόρον ὡς τοῦ νοῦ λόγον ὠνόμασε, ποτὲ δὲ χρόνον, καὶ ῥοώδη φύσιν τὴν Ῥέαν καὶ ἀέρα τὴν Ἥραν· "Ὁ γὰρ πολλάκις" φησί "τῇεὐθείᾳ τῆς Ἥρας χρησάμενος τὸν ἀέρα γε σαφῶς ἀντὶ τῆς 3.44 Ἥρας ἐρεῖ." Καὶ τὴν ὑγρὰν δὲ οὐσίαν Ποσειδῶνα ἐκάλεσεν, ὡς δέοντά τε καὶ δεσμοῦντα τῶν βαδιζόντων τοὺς πόδας καὶ προ βαίνειν κωλύοντα. ∆ήμητρα δὲ τὴν γῆν καὶ αὐτὸς καὶ Ὀρφεὺς καὶ ἄλλοι προσονομάζουσιν, ὡς δὴ μητέρα οὖσαν καὶ τροφὸν τῶν ἐν αὐτῇ διαιτωμένων ἁπάντων. Καὶ Αἰγύπτιοι δὲ τὴν Ἶσιν καὶ τὸν Ὄσιριν ἥλιον εἶναι καὶ σελήνην φασί, ∆ία δὲ τὸ διὰ πάντων χωροῦν πνεῦμα, Ἥφαιστον δὲ τὸ πῦρ, ∆ήμητρα δὲ τὴν γῆν, 3.45 τὴν δὲ ὑγρὰν οὐσίαν Ὠκεανόν. Ταῦτα δὲ καὶ ὁ Μανεθὼς καὶ ὁ ∆ιόδωρος γράφει. Τῆς δὲ χθονίας δυνάμεως τὸ ἡγεμονικὸν Ἑστίαν ὠνόμασαν, Ῥέαν δὲ τὴν πετρώδη καὶ ὄρειον, ∆ήμητρα δὲ τὴν πεδινήν, τὴν δὲ φυτικὴν δύναμιν ∆ιόνυσον προσηγό ρευσαν· τὴν δέ γε σελήνην, παρὰ τὸ σέλας ὀνομαζομένην, Ἄρτεμιν ὠνόμασαν, οἷον ἀερότεμιν, ἅτε δὴ διὰ τοῦ ἀέρος ἰοῦσαν 3.46 καὶ τοῦτον τέμνουσαν. Ταύτῃ δὲ τὸν Ἄπιν, τὸν βοῦν δὴ λέγω, Αἰγύπτιοι τρέφουσι, τὸν δὲ Μνεῦιν τῷ ἡλίῳ. Οὕτως ἐρυθριά σαντες τῶν φιλοσόφων τινὲς τοὺς μύθους τῶν ποιητῶν εἰς ἀλλη γορίαν ἐτρέποντο. Τὴν δὲ μυθολογίαν ἐκείνην οὐδὲ Ῥωμαῖοι 3.47 προσεδέξαντο πώποτε· καὶ μάρτυς ἀξιόχρεως ὁ Ἁλικαρνασεὺς ∆ιονύσιος ἐν τῇ Ῥωμαϊκῇ ἀρχαιολογίᾳ τοιάδε περὶ Ῥωμαίωνξυγγράψας· "Οὔτε γὰρ Οὐρανὸς ἐκτεμνόμενος ὑπὸ τῶν ἑαυτοῦ παίδων παρὰ Ῥωμαίοις λέγεται, οὔτε Κρόνος ἀφανίζων τὰς ἑαυτοῦ γονάς, φόβῳ τῆς ἐξ αὐτῶν ἐπιθέσεως, οὔτε Ζεὺς κατα λύων τὴν Κρόνου δυναστείαν καὶ κατακλείων ἐν τῷ δεσμωτηρίῳ τοῦ Ταρτάρου τὸν ἑαυτοῦ πατέρα." Καὶ τὰς ἄλλας δὲ τῶν Ἑλλήνων ὁμοίως μυθολογίας τε καὶ τελετὰς λέγει παρὰ Ῥωμαίων ἐκβάλλεσθαι. 3.48 Τοῦτο τρίτον εἶδος ἐπινενοῆσθαι τοῖς Ἕλλησι θεοποιΐας εἰρή καμεν· ἔστι δέ γε καὶ τέταρτον, ἐμβροντησίας καὶ παραπληξίας ἐσχάτης μεστόν. Ὃ γὰρ παθητικόν τε καὶ ἄλογον τῆς ψυχῆς ὀνομάζουσι μόριον, τοῦτο θεοποιοῦσιν, ὅπερ τῷ λογισμῷ δου 3.49 λεύειν παρεγγυῶσιν. Καὶ τὴν μὲν ἐπιθυμίαν Ἀφροδίτην καλοῦσι καὶ Ἔρωτα, Ἄρεα δὲ τὸν θυμὸν ὀνομάζουσι, τὴν δὲ μέθην ∆ιόνυσον· καὶ τὴν μὲν κλοπὴν Ἑρμῆν, τὸν δὲ λογισμὸν Ἀθηνᾶν· καὶ αὖ πάλιν Ἥφαιστον τὰς τέχνας, ὡς πυρὶ ξυνεργῷ κεχρημέ νας. Καὶ οὐκ αἰσχύνονται τῆς μὲν ἀκολασίας κατηγοροῦντες καὶ τοὺς ταύτης ἐργάτας κολάζοντες, πάλιν δ' αὖ ταύτην γεραί 3.50 ροντες ὡς θεόν, καὶ νόμῳ μὲν τιμωροῦντες τοὺς ἑταιροῦντας καὶ τὰς πορνευομένας, τοὺς δὲ τὰς ἀλλοτρίας ἀποσυλῶντας εὐνὰς κατασφάττοντες, καὶ μέντοι καὶ τοὺς ἀνδροφόνους ἀνασκολοπί ζοντες καὶ ἀποτυμπανίζοντες, τὰ δέ γε τούτων αἴτια τῶν ἁμαρτάδων, τὴν ἐπιθυμίαν καὶ τὸν θυμὸν καὶ τὴν μέθην, θεοὺς οὐρανίους προσαγορεύοντες καὶ θεῖον αὐτοῖς ἀπονέμοντες σέβας, καὶ τοὺς μὲν νόμους ἅπαντας διὰ τάδε τιθέντες τὰ πάθη, αὐτὰ δέ γε τὰ πάθη νόμῳ τιμᾶσθαι κελεύοντες, καὶ τὴν ἀρετὴν δι' ἑτέρων μὲν λόγων θαυμάζοντες, ἐν δέ γε τούτοις ὡς περιττὴν 3.51 ἐξελαύνοντες. Εἰ γὰρ δὴ κατὰ τὸν τούτων λόγον ἡ ἐπιθυμία θεός, ὁ ταύτῃ γε μὴ εἴκων παντάπασιν ἄθεος· καὶ εἰ ἡ μέθη