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was named. 4.154 ..........of harmony having been divided ....... .........all things both are and are guarded .... ...................... the suffering of Phaethon and the dramas of the flood in the time of Deucalion hint at a certain idea of the sufferings decreed for the universe. But the Phoenicians, in the manner of homonymy, or perhaps according to some allegory, have a different account concerning Cronus, as it is possible to learn from the second book of the *Phoenician History* of Herennius Philo. And history records that he ruled, as I have narrated before, over Libya and Sicily and the western regions, and that he founded a city, as Charax says, which was then called Cronia, but now Hierapolis, as Isigonus in his work on the Palici gods, and Polemon, and Aeschylus in his *Aetna* relate, or as all of history is embellished according to Euhemerus, wisely sketching out the theory of the so-called gods .............. conceals ......divine things that will be of such a kind; so that also well does P......... in his work *On Dionysus* say that the just among the kings and priests were honored with equal honors and names by the gods themselves, and in this way were mythically called gods, but that the history has been handed down fictitiously. There are some who say that Cronus, or by correspondence Chronos (Time), is the child of Ouranos (Heaven); for time comes from the movement of heaven. And in his temple, as Phylarchus says in his seventeenth book and Menander in his first, neither woman nor dog nor fly entered. Such things, then, have been said by the outsiders; but the sacred account—for we will use the very words of the great Proclus—speaks verbatim thus: «Cronus, being fourth, both receives by force the scepter of his father and, being forced, hands it over to his child, according to the pretense of the myth; and the myth-makers seem to have taken the reason for such a dramatic arrangement from the particular quality of the god; for since he presides over the Titanic cosmic order in respect of its divisive quality and is the highest of the noetic beings, in whom otherness shone forth; because of these things they say he both takes and gives the kingship, as if contentiously and violently bringing to bear the power which makes the secondary things strive against the primary. For the genus of otherness is truly hostile and hard to share in, as Plato's argument says; whence indeed the son is said to separate himself from his father, and the son in turn seizes the rule, having overpowered the concord with each of them through the Titanic quality.» Such things he too says on the explication of the sacred myths. And on the new moon of the month, abstaining from cabbage, they would pray to Poseidon and Aphrodite and Amphitrite, and additionally the powers prayed to Cronus for the coming winter; and likewise also to Tyche the overseer, to Sophrosyne and to Eros, whom the myth-makers claim is the child of Zephyrus the giant, as Eurytus the Lacedaemonian, the lyric poet, says; and it begins thus: «statue-like Eros»; but Plato in the *Symposium* says that at Aphrodite's birthday party Penia (Poverty) came up begging and secretly plotted against Poros (Resource), who was drunk with nectar, and thus Eros was conceived; whence the great Moses allegorizes concerning the generation of man. On this day Varro says that the Hyades set and that it is winter thereafter. 4.155 And on the next day Eudoxus says that the Archer rises and foretells winter; and they also performed a festival called the Agonalia for the laurel-bearing and ancestral Helios, just as the rite of the Daphnephoria in Athens. On this day also the festival called by them Septimontium was celebrated, that is, the circuit of the city, because the walls of Rome are extended over seven hills. And the names of these are: Palatium, Esquilium, Tarpeium, Aventinum, Tiburtium, Praenestium, Viminalium. But among the ancients, they are otherwise thus: Aventinus, Caelius, Esquilinus, Capitolinus, Velinensis, Quirinalis, Palatinus. 4.156 On the

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προσηγορεύθη. 4.154 ..........ος ἁρμονίας διειλημμένης ....... .........ους φρ........ πάντα καὶ φρουρεῖται .... ...................... τὸ Φαέθοντος πάθος καὶ τὰ ἐπὶ ∆ευκαλίωνος τοῦ ὕδατος δράματα ἰδέαν τινὰ αἰνίττεται τῶν ἐπὶ τοῖς ὅλοις δεδογμένων παθῶν. οἱ δὲ Φοίνικες κατὰ τὸν τῆς ὁμωνυμίας τρόπον, εἴτε κατά τινα ἀλληγορίαν ἄλλως πως περὶ Κρόνου ἔχουσιν, ὡς ἐκ τῆς δευτέρας τῶν Φοινικικῶν τοῦ Ἑρεννίου Φίλωνος ἔστι λαβεῖν. καὶ βασιλεῦσαι δὲ αὐτὸν ἡ ἱστορία παραδίδωσιν, ὡς ἔμπροσθεν ἀφηγησάμην, κατά τε τὴν Λιβύην καὶ Σικελίαν καὶ τοὺς ἑσπερίους τόπους καὶ πόλιν κτίσαι, ὡς ὁ Χάραξ φησί, τὴν τότε μὲν λεγομένην Κρονίαν, νῦν δὲ Ἱερὰν πόλιν, ὡς Ἰσίγονος περὶ Παλικῶν θεῶν καὶ Πολέμων καὶ Αἰσχύλος ἐν τῇ Αἴτνῃ παραδιδόασιν ἢ ὡς πᾶσα ἡ ἱστορία κατὰ τὸν Εὐήμερον ποικίλλεται, σοφῶς τὴν τῶν λεγομένων θεῶν ὑπογράφουσα θεωρίαν .............. ἀποκρύπτει ·τ......ον..τοδαπ.εσοντα θεῖα· ὥστε καὶ καλῶς ὁ Π......... ἐν τῷ περὶ ∆ιονύσου φησί, τοὺς δικαίους τῶν βασιλέων καὶ ἱερέων ταῖς ἴσαις τιμαῖς μὲν ὑπ' αὐτῶν τῶν θεῶν καὶ προσηγορίαις τιμηθῆναι καὶ ταύτῃ μὲν θεοὺς κληθῆναι μυθικῶς, τὴν δὲ ἱστορίαν πεπλασμένως παραδεδόσθαι. εἰσὶ δὲ οἵ φασι τὸν Κρόνον ἢ κατὰ ἀντιστοίχειαν τὸν Χρόνον Οὐρανοῦ εἶναι παῖδα· καὶ γὰρ ἐκ τῆς οὐρανοῦ κινήσεως ὁ χρόνος. ἐν δὲ τῷ κατ' αὐτὸν ἱερῷ, ὥς φησι Φύλαρχος ἐν τῇ ἑπτακαιδεκάτῃ καὶ Μένανδρος γε τῇ πρώτῃ, οὔτε γυνὴ οὔτε κύων οὔτε μυῖα εἰσῄει. τοιαῦτα μὲν οὖν τοῖς ἔξωθεν εἴρηται· ὁ δὲ ἱερὸς λόγος-αὐτοῖς γὰρ τοῖς τοῦ μεγάλου Πρόκλου χρησόμεθα ῥήμασι-πρὸς λέξιν οὕτως λέγει· «ὁ δὲ δὴ Κρόνος τέταρτος ὢν καὶ βίᾳ δέχεται τὸ τοῦ πατρὸς σκῆπτρον καὶ παραδίδωσι τῷ παιδὶ βιασθείς, κατὰ τὸ τοῦ μύθου πρόσχημα· τὸ δὲ αἴτιον τῆς τοιαύτης διασκευῆς οἱ μυθικοὶ δοκοῦσιν ἀπὸ τῆς ἰδιότητος τοῦ θεοῦ λαβεῖν· ἐπειδὴ γὰρ τῆς Τιτανικῆς ἡγεῖται διακοσμήσεως παρὰ τὸ διαιρετικὸν καὶ τῶν νοερῶν τὸ ἀκρότατον, ἐν οἷς ἑτερότης ἐξέλαμψε· διὰ δὲ ταῦτα καὶ λαμβάνειν αὐτόν φασι καὶ διδόναι τὴν βασιλείαν, οἷον μαχητικῶς καὶ βιαίως τὴν δύναμιν τὴν ἐρίζουσαν τὰ δεύτερα τοῖς πρώτοις ἐπάγειν. δυσμενὲς γὰρ ὄντως ἐστὶ καὶ δυσκοινώνητον τὸ τῆς ἑτερότητος γένος, ὡς ὁ Πλάτωνος λόγος· ὅθεν δὴ καὶ διακρίνειν λέγεται ἑαυτὸν ὁ υἱὸς τοῦ πατρός, καὶ καταλαμβάνειν αὖθις τὴν ἀρχὴν ὁ υἱὸς, τὴν πρὸς ἑκάτερον ὁμόνοιαν διὰ τὴν ἰδιότητα τὴν Τιτανικὴν καταβιασάμενος.» τοιαῦτα μὲν καὶ αὐτὸς ἐπὶ τῆς τῶν ἱερῶν μύθων ἀναπτύξεως. κατὰ δὲ τὴν νεομηνίαν τοῦ μηνὸς ἀπέχοντες κράμβης ηὔχοντο Ποσειδῶνι καὶ Ἀφροδίτῃ καὶ Ἀμφιτρίτῃ, προσέτι δὲ αἱ δυνάμεις τῷ Κρόνῳ ὑπὲρ τοῦ ἐσομένου χειμῶνος· ὁμοίως δὲ καὶ Τύχῃ ἐφόρῳ, Σωφροσύνῃ καὶ Ἔρωτι, ὃν οἱ μυθικοὶ Ζεφύρου τοῦ γίγαντος εἶναι παῖδα ἀξιοῦσιν, ὥς φησιν Εὔρυτος ὁ Λακεδαιμόνιος ὁ μελοποιός· ἄρχεται δὲ οὕτως· «ἀγαλμοειδὲς Ἔρως»· ὁ δὲ Πλάτων ἐν συμποσίῳ φησὶν τοῖς τῆς Ἀφροδίτης γενεθλίοις τὴν Πενίαν προσαιτοῦσαν ἀνελθεῖν καὶ λάθρᾳ τῷ Πόρῳ μεθυσθέντι τοῦ νέκταρος ἐπιβουλεῦσαι, καὶ οὕτως κυηθῆναι τὸν Ἔρωτα· ὅθεν Μωυσῆς ὁ πολὺς περὶ τῆς ἀνθρωπογονίας ἀλληγορεῖ. κατὰ ταύτην τὴν ἡμέραν δύεσθαι τὰς ὑάδας καὶ τὸ λοιπὸν χειμῶνα ὁ Βάρρων λέγει. 4.155 Κατὰ δὲ τὴν ἑξῆς ὁ Εὔδοξος τὸν τοξότην ἀνίσχειν καὶ χειμῶνα προλέγει· ἐπετέλουν δὲ καὶ ἑορτὴν λεγομένην Ἀγωνάλια δαφνηφόρῳ καὶ γενάρχῃ Ἡλίῳ, ὥσπερ Ἀθήνησιν ἡ ἐπὶ τοῖς δαφνηφορίοις τελετή. ἐν ταύτῃ καὶ ἡ λεγομένη παρ' αὐτῶν Σεπτιμούνδιος ἑορτὴ ἐπετελεῖτο, τουτέστιν ἡ περίοδος τῆς πόλεως, ὅτι ἐπὶ ἑπτὰ λόφους τὰ τείχη τῆς Ῥώμης ἐκτέταται. ὀνόματα δὲ τούτων· Παλάτιον Ἐσκύλιον Ταρπήϊον Ἀβεντῖνον Τιβούρτιον Πραινέστιον Βιμινάλιον. παρὰ δὲ τοῖς ἀρχαίοις ἑτέρως οὕτως· Ἀβεντῖνος Καίλιος Ἐσκύλιος Καπιτωλῖνος Βελινήνσιος Κυρινάλιος Παλατῖνος. 4.156 Τῇ