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virgin goddesses. Therefore Artemis, being angered, made the dogs of this Actaeon go mad, who, finding him, killed him in such a way that it was said that Actaeon was torn apart by dogs. And this Orion is the one who was made into a constellation. He is the one born from the gods urinating on the hide of the ox that was sacrificed by Hyrieus, the king of Thebes, for the hospitality shown to the gods. This Orion, being a hunter, fell in love with Artemis. Then the goddess, being angered, sent a scorpion against him. And being struck, he died, which is why he is in the sky with the Scorpion. 43.3 The third story is about the deer given in exchange for the maiden, which is found in the seventh story in the First Invective Against Julian. It is this. When the sailing of the Greeks from Greece to Troy took place, in Aulis of Boeotia a sacrifice was made to Artemis, and Agamemnon's daughter Iphigenia was given up to be sacrificed, Artemis, taking pity on the maiden, seized her and carried her away to the Taurians in Scythia, and she made a deer appear in place of the maiden, which the Greeks took and sacrificed. And Iphigenia was a priestess of Artemis in Scythia. 43.4 The fourth story is about the Thessalian cave. It is this. Achilles, born of Thetis, was handed over to Chiron to serve as his foster-father and teacher of archery at the same time. This Chiron was a hippocentaur, living in a certain grotto and cave in Thessaly. So Chiron, taking Achilles and seating him behind himself on his horse-part, thus trained and taught him archery, nourishing him not with milk and bread, but with the marrow of deer and other animals, which is why he was named Achilles, the one who did not partake of fodder; for *chilos* is nourishment. 43.5 The fifth story is about the turning of the bezel of Gyges. This story was also mentioned in the Invectives, in the fifty-fifth story. It is this. Plato in his Republic says that this Gyges was a shepherd, and while shepherding he found a buried bronze horse, inside which horse he found a dead man wearing a ring. And taking the ring, he had it. And when he turned the bezel of the ring, he would become invisible, but when he turned it back again, he would become visible to those present. The bezel is the head of the ring. And this was turnable. Therefore, having this ring, he went to the palace of the Lydians and, turning the bezel, became invisible, and entering, he killed the king and took the kingdom. But Herodotus relates the story of Gyges differently, that Gyges killed Candaules at the behest of the queen and became king. 43.6 The sixth story is about Midas. This Midas was king of Phrygia. He was a lover of money and mad for gold, as the deed showed. He prayed, therefore, that whatever he touched might become gold. He was therefore heard, and whatever he touched with either hand or mouth, became gold. And so everything he had was gold. But being unable to eat, he perished. For the food given to him through his mouth was turned to gold. He was destroyed, therefore, by famine. Others relate that he received an oracle and lived. The oracle was to drive in a chariot and wherever the chariot should be stopped, to stand and found a city. And he did so, and he founds Ancyra of Galatia. For an anchor is an iron implement of a river boat, which, holding back the chariot, stopped Midas. Thus the city was founded and was called Ancyra. 43.7 The seventh story is about the arrow of Abaris. Herodotus mentions this story in the Fourth book. It is this. Abaris was a man from the Hyperboreans. The Hyperboreans are further north and more inland than the Scythians. This Abaris, it is said, becoming inspired, went around Greece in a circle with an arrow, and uttered certain oracles and prophecies, as one inspired. Lycurgus the orator mentions Abaris in his speech Against Menesaichmus, saying that when a famine occurred among the Hyperboreans, Abaris came to Greece, and he hired himself out to Apollo, and was taught by him to deliver oracles. And thus holding the arrow as a symbol of the

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παρθένους θεάς. χολωθεῖσα οὖν ἡ Ἄρτεμις μανῆναι ἐποίησε τοὺς κύνας αὐτοῦ τοῦ Ἀκταίωνος, οἵτινες εὑρόντες αὐτὸν ἀνεῖλον οὕτως ὥστε λέγεσθαι τὸν Ἀκταίωνα ὑπὸ κυνῶν συρῆναι. Καὶ ὁ Ὠρίων δὲ οὗτός ἐστιν ὁ καταστηριχθείς. ἔστι δὲ οὗτος ὁ ἐκ τοῦ οὐρῆσαι τοὺς θεοὺς ἐν τῇ βύρσῃ τοῦ βοὸς τοῦ σφαγέντος ὑπὸ τοῦ Ὑριέως, τοῦ Θηβῶν βασιλέως, ἐπὶ τῇ φιλοξενίᾳ τῶν θεῶν γεννηθείς. γενόμενος δὲ οὗτος ὁ Ὠρίων καὶ ὢν θηρολέτης ἠράσθη τῆς Ἀρτέμιδος. εἶτα ἡ θεὸς ὀργισθεῖσα ἀνῆκε σκορπίον κατ' αὐτοῦ. καὶ κρουσθεὶς ἀπέθανε, διό ἐστιν ἐν τῷ οὐρανῷ μετὰ τοῦ Σκορπίου. 43.3 Τρίτη ἐστὶν ἱστορία ἡ περὶ τῆς ἀντιδοθείσης ἐλάφου ὑπὲρ τῆς παρθένου, ἥτις κεῖται ἐν τῇ ἑβδόμῃ ἱστορίᾳ ἐν τῷ Πρώτῳ Στηλιτευτικῷ Ἰουλιανοῦ Λόγῳ. ἔστι δὲ αὕτη. Ὅτε ἀπὸ τῆς Ἑλλάδος ἀπόπλους τῶν Ἑλλήνων ἐπὶ τὴν Τροίαν ἐγένετο, ἐν τῇ Αὐλίδι τῆς Βοιωτίας θυσίας γενομένης τῇ Ἀρτέμιδι, καὶ τῆς θυγατρὸς τοῦ Ἀγαμέμνονος τῆς Ἰφιγενείαςἐπιδοθείσης τυθῆναι, ἡ Ἄρτεμις ἐλεήσασα τὴν παρθένον ἁρπάζει μὲν ταύτην καὶ ἀποφέρει παρὰ Ταύροις ἐν Σκυθίᾳ, ἔλαφον δὲ ἀντὶ τῆς παρθένου φανῆναι ἐποίησεν, ἥντινα λαβόντες ἔθυσαν οἱ Ἕλληνες. ἡ δὲ Ἰφιγένεια ἐν Σκυθίᾳ ἱέρεια ἦν τῆς Ἀρτέμιδος. 43.4 Τετάρτη ἐστὶν ἱστορία ἡ περὶ τοῦ Θετταλικοῦ ἄντρου. ἔστι δὲ αὕτη. Γεννηθεὶς ὁ Ἀχιλλεὺς ὑπὸ Θέτιδος παρεδόθη τῷ Χείρωνι τροφεῖ ἅμα καὶ διδασκάλῳ τῆς τοξείας χρησόμενος. ἦν δὲ οὗτος ὁ Χείρων ἱπποκένταυρος, οἰκῶν ἄντρον τι καὶ σπήλαιον ἐν Θετταλίᾳ. ὁ οὖν Χείρων λαβὼν τὸν Ἀχιλλέα καὶ ἐπικαθίσας ὄπισθεν ἑαυτοῦ κατὰ τοῦ ἱππείου μέρους, οὕτως ἐγύμναζε καὶ ἐδίδαξε τὴν τοξικήν, τρέφων αὐτὸν οὐ γάλακτι καὶ ἄρτῳ, ἀλλὰ μυελοῖς ἐλάφων καὶ ἄλλων ζῴων, διὸ καὶ Ἀχιλλεὺς ὠνομάσθη, ὁ μὴ μετασχὼν τοῦ χιλοῦ· χιλὸς γὰρ ἡ τροφή. 43.5 Πέμπτη ἐστὶν ἱστορία ἡ περὶ τῆς στροφῆς τῆς σφενδόνης τοῦ Γύγου. ταύτης τῆς ἱστορίας ἐμνήσθη καὶ ἐν τοῖς Στηλιτευτικοῖς, ἐν τῇ πεντηκοστῇ πέμπτῃ ἱστορίᾳ. ἔστι δὲ αὕτη. Πλάτων ἐν ταῖς Πολιτείαις λέγει ὡς ὁ Γύγης οὗτος ποιμὴν ἦν, καὶ ποιμαίνων εὗρε κεχωσμένον ἵππον χαλκοῦν, ἐν ᾧ ἵππῳ ἔνδοθεν εὗρεν ὄντα νεκρὸν ἄνθρωπον φοροῦντα δακτύλιον. καὶ λαβὼν τὸν δακτύλιον εἶχεν. καὶ ὅτε μὲν ἔστρεφε τὴν σφενδόνην τοῦ δακτυλίου, ἐγίνετο ἀφανής, ὅτε δὲ ἀντέστρεφε πάλιν, ἐγίνετο ἐμφανὴς τοῖς οὖσιν. σφενδόνη δέ ἐστιν ἡ κεφαλὴ τοῦ δακτυλίου. ἦν δὲ αὕτη στρεπτή. ἔχων οὖν τοῦτον τὸν δακτύλιον, ἐλθὼν ἐπὶ τὰ βασίλεια τῶν Λυδῶν καὶ ἀντιστρέψας τὴν σφενδόνην, ἐγένετο ἀφανής, καὶ εἰσελθὼν ἀπέκτεινε τὸν βασιλέα καὶ ἔλαβε τὴν βασιλείαν. ὁ δὲ Ἡρόδοτος ἄλλως ἱστορεῖ τὰ κατὰ τὸν Γύγην, ὅτι ἐπιτροπῇ τῆς δεσποίνης ἀπέκτεινε τὸν Κανδαύλην ὁ Γύγης καὶ ἐβασίλευσεν. 43.6 Ἕκτη ἐστὶν ἱστορία ἡ κατὰ τὸν Μίδαν. Ὁ Μίδας οὗτος Φρυγίας ἦν βασιλεύς. ἦν δὲ φιλάργυρος καὶ χρυσομανής τις, ὡς τὸ ἔργον ἐδήλωσεν. ηὔξατο οὖν ἵνα οὗ ἂν ἅψηται χρυσὸς γένηται. εἰσηκούσθη οὖν οὗτος, καὶ οὗ ἂν ἥψατο ἢ χειρὶ ἢ στόματι, χρυσὸς ἐγίνετο. καὶ οὕτως πάντα μὲν ἦν αὐτῷ χρυσός. φαγεῖν δὲ μὴ δυνάμενος ἀπώλετο. καὶ γὰρ ἡ τροφὴ ἡ διδομένη αὐτῷ διὰ τοῦ στόματος ἀπεχρυσοῦτο. ἐφθάρη οὖν τῷ λιμῷ. Ἱστοροῦσι δὲ ἄλλοι ὅτι χρησμὸν λαβὼν ἔζησεν. ἦν δὲ ὁ χρησμὸς διελᾶσαι ἅρματι καὶ ὅπου ἂν ἐπισχεθῇ τὸ ἅρμα, στῆναι καὶ κτίσαι πόλιν. καὶ ἐποίησεν οὕτως, καὶ κτίζει τὴν Ἄγκυραν τῆς Γαλατίας. ἄγκυρα γὰρ σιδήριον πλοίου ποταμίου, ὃ ἐπισχὸν τὸ ἅρμα ἔστησε τὸν Μίδαν. οὕτως ἐκτίσθη ἡ πόλις καὶ ἐκλήθη Ἄγκυρα. 43.7 Ἑβδόμη ἐστὶν ἱστορία ἡ περὶ τοῦ Ἀβάριδος ὀϊστοῦ. ταύτης τῆς ἱστορίας μέμνηται Ἡρόδοτος ἐν τῇ Τετάρτῃ. ἔστι δὲ αὕτη. Ἄβαρις ἐξ Ὑπερβορέων ἦν ἄνθρωπος. οἱ δὲ Ὑπερβόρεοι ἀρτικώτεροί εἰσι καὶ ἐνδότεροι τῶν Σκυθῶν. οὗτος οὖν ὁ Ἄβαρις λέγεται ἔνθους γενόμενος περιϊέναι τὴν Ἑλλάδα κύκλῳ μετὰ βέλους καὶ χρησμούς τινας καὶ μαντείας λέγειν, ὡς ἔνθους. Λυκοῦργος δὲ ὁ ῥήτωρ μέμνηται τοῦ Ἀβάριδος ἐν τῷ κατὰ Μενεσαίχμου λόγῳ, λέγων ὅτι λιμοῦ γενομένου ἐν τοῖς Ὑπερβορέοις ἦλθεν ὁ Ἄβαρις ἐν τῇ Ἑλλάδι, καὶ ἐμισθώτευσε τῷ Ἀπόλλωνι, καὶ ἐδιδάχθη παρ' αὐτοῦ τὸ χρησμολογεῖν. καὶ οὕτω κρατῶν τὸ βέλος ὡς σύμβολον τοῦ