97

fall short of the tales of Osiris and Typhon, which everyone is permitted to hear told freely; and whatever things, veiled by mystic rites in initiations, are preserved as unspoken and unseen, hold a similar account with respect to the gods.” 5.5.2 And he adds, saying next: “But Empedocles says that the daimons pay penalties for whatever sins and transgressions they commit; ‘for the might of the aether pursues them to the sea, and the sea spits them out onto the floor of the earth, and the earth to the rays of the tireless sun, and he casts them into the whirlpools of the aether; one receives them from another, and all detest them;’ until, having been punished, they again receive their natural place and rank. They say that things kindred to these and such as these are said concerning Typhon, how he wrought terrible things through envy and enmity, disturbing all affairs, and filled all the earth and sea with evils, and then paid the penalty.” 5.5.3 Plutarch, having set these things forth in the treatise indicated and having elaborated the account at greater length, relates similar things also in his “On the Obsolescence of Oracles” in this manner: “He then traced prophecy back to daimons, and he had the highest regard for Delphi and was unacquainted with none of the sacred things said or done there concerning Dionysus, but he asserted that those things too were great sufferings of daimons, and especially those concerning the Python. But for the one who killed him, the exile was not for nine years nor to Tempe, but that having been cast out he went to another world; and afterwards, from there, after nine cycles of great years, having become pure and truly Phoebus, he came down and took over the oracle, which until then had been guarded by Themis. And so it was also with the deeds of Typhon and the Titans, that they were battles of daimons against daimons, then the exiles of the vanquished or penalties from a god for those who had sinned, such as Typhon is said to have sinned against Osiris and Cronus against Uranus; of whom the honors among us have become more obscure or have ceased altogether, since they have removed to another world. For I learn that the Solymi, the neighbors of the Lycians, especially honor Cronus; but since, after killing their leaders Arsalus, Aryus, and Tosobis, he fled and removed somewhere—for they cannot say where—he was neglected, while Arsalus and his companions are addressed as 'shadowy gods,' and the Lycians pronounce curses upon them publicly and privately. Many things similar to these, then, can be found in the myths. ‘But if we call certain daimons by the customary names of the gods, it is not to be wondered at,’ said the stranger. For by whatever god each is ranked and of whose power he has partaken, by that one he is wont to be called; for among us one is of Zeus, another of Athena, another an Apollonius or Dionysius or Hermaeus. But some have been rightly named by chance, while the many have acquired unfitting and altered names derived from the gods.” 5.5.4 So much says Plutarch in his work “On the Obsolescence of Oracles,” among other things also representing the daimons as mortal, which I will also set forth myself at the proper time. 5.5.5 But for now, come, let us collect whatever else concerning the power and operation of the good daimons, as they say, he who made the plot against us has set forth again in his work entitled “On the Philosophy from Oracles”; for especially now, as indeed often, I shall use him as a witness and as a refutation of the error concerning those whom they suppose to be gods, so that being struck by their own darts and arrows they might be put to shame. 5.5.6 For so our proof of the matters before us would become unfailing and undeniable, coming from those very men who are considered dear to the gods and indeed pious, and who have accurately investigated the account of their own affairs. 5.5.7 And the aforesaid author writes these things in his work entitled “On the Philosophy from Oracles,” where he attests that he is not revealing the secret rites of the gods, both swearing an oath himself and commanding to keep secret and not bring forth to the many the things that are about to be said. 5.5.8 But what were such things? That Pan of Dionysus

97

ἀπολείπουσι τῶν Ὀσιριακῶν καὶ Τυφωνικῶν, ὧν παρὰ πᾶσιν ἀνέδην ἔξεστι μυθολογουμένων ἀκούειν· ὅσα τε μυστικοῖς ἱεροῖς παρακαλυπτόμενα τελεταῖς ἄρρητα διασῴζεται καὶ ἀθέατα, πρὸς τοὺς θεοὺς ὅμοιον ἔχει λόγον.» 5.5.2 Καὶ ἐπιφέρει λέγων ἑξῆς· «Ἐμπεδοκλῆς δὲ καὶ δίκας φησὶ διδόναι τοὺς δαίμονας ὧν ἂν ἐξαμάρτωσιν καὶ πλημμελήσωσιν· αἰθέριον μὲν γάρ σφε μένος πόντονδε διώκει, πόντος δ' ἐ<ς> χθονὸς οὖδας ἀπέπτυσε, γαῖα δ' ἐς αὐγὰς ἠελίου ἀκάμαντος, ὁ δ' αἰθέρος ἔμβαλε δίναις· ἄλλος δ' ἐξ ἄλλου δέχεται, στυγέουσι δὲ πάντες· ἄχρι οὗ κολασθέντες αὖθις τὴν κατὰ φύσιν χώραν καὶ τάξιν ἀπολάβωσιν· τούτων δὴ καὶ τῶν τοιούτων ἀδελφὰ λέγεσθαί φασι περὶ Τυφῶνος, ὡς δεινὰ μὲν ὑπὸ φθόνου καὶ δυσμενείας εἰργάσατο πάντα πράγματα ταράξας, ἐνέπλησεν δὲ κακῶν γῆν ὁμοῦ τε πᾶσαν καὶ θάλασσαν, εἶτα δίκην ἔδωκεν.» 5.5.3 Ταῦτα ὁ Πλούταρχος ἐν τῷ δηλωθέντι συγγράμματι παραθέμενος καὶ 5.5.3 διὰ πλειόνων ἐξεργασάμενος τὸν λόγον, τὰ παραπλήσια καὶ ἐν τῷ «Περὶ τῶν ἐκλελοιπότων χρηστηρίων» τοῦτον ἱστορεῖ τὸν τρόπον· «Ἐκεῖνος οὖν τὴν μαντικὴν ἀνῆγεν εἰς δαίμονας, πλεῖστον δὲ ∆ελφῶν λόγον εἶχεν καὶ τῶν λεγομένων περὶ τὸν ∆ιόνυσον ἐνταῦθα ἢ δρωμένων ἱερῶν οὐδενὸς ἀνήκοος ἦν, ἀλλὰ κἀκεῖνα δαιμόνων ἔφασκεν εἶναι πάθη μεγάλα καὶ ταῦτα δὴ τὰ περὶ τὸν Πύθωνα. τῷ δὲ ἀποκτείναντι μήτε ἐννέα ἐτῶν μήτε εἰς τὰ Τέμπη γενέσθαι τὴν φυγήν, ἀλλ' ἐκπεσόντα ἐλθεῖν εἰς ἕτερον κόσμον· ὕστερον δ' ἐκεῖθεν ἐνιαυτῶν μεγάλων ἐννέα περιόδοις ἁγνὸν γενόμενον καὶ Φοῖβον ὡς ἀληθῶς κατελθόντα τὸ χρηστήριον παραλαβεῖν, τέως ὑπὸ Θέμιδος φυλασσόμενον. οὕτως δὲ ἔχειν καὶ τὰ Τυφωνικὰ καὶ τὰ Τιτανικά, δαιμόνων μάχας γεγονέναι πρὸς δαίμονας, εἶτα φυγὰς τῶν κρατηθέντων ἢ δίκας ὑπὸ θεοῦ τῶν ἐξαμαρτόντων, οἷα Τυφών τε λέγεται περὶ Ὄσιριν ἐξαμαρτεῖν καὶ Κρόνος περὶ Οὐρανόν· ὧν ἀμαυρότεραι γεγόνασιν αἱ τιμαὶ παρ' ἡμῖν ἢ παντάπασιν ἐκλελοίπασιν μεταστάντων εἰς ἕτερον κόσμον. ἐπεὶ καὶ Σολύμους πυνθάνομαι, τοὺς Λυκίων προσοίκους, ἐν τοῖς μάλιστα τιμᾶν τὸν Κρόνον· ἐπεὶ δὲ ἀποκτείνας τοὺς ἀρχηγέτας αὐτῶν Ἄρσαλον καὶ Ἄρυον καὶ Τόσοβιν ἔφυγεν καὶ μετεχώρησεν ὁποιδήποτε τοῦτο γὰρ οὐκ ἔχουσιν εἰπεῖν ἐκεῖνον μὲν ἀμεληθῆναι, τοὺς δὲ περὶ τὸν Ἄρσαλον σκιροὺς θεοὺς προσαγορεύεσθαι καὶ τὰς κατάρας ἐπὶ τούτων ποιεῖσθαι δημοσίᾳ καὶ ἰδίᾳ Λυκίους. τούτοις μὲν οὖν ὅμοια πολλὰ λαβεῖν ἔστιν ἐκ τῶν μυθολογουμένων. εἰ δὲ τοῖς νενομισμένοις τῶν θεῶν ὀνόμασι δαίμονάς τινας καλοῦμεν οὐ θαυμαστέον, εἶπεν ὁ ξένος. ᾧ γὰρ ἕκαστος θεῷ συντέτακται καὶ οὗ τῆς δυνάμεως μετείληχεν, ἀπὸ τούτου φιλεῖ καλεῖσθαι· καὶ γὰρ ἡμῶν ὁ μέν τίς ἐστιν ∆ῖος, ὁ δὲ Ἀθή ναιος, ὁ δὲ Ἀπολλώνιος ἢ ∆ιονύσιος ἢ Ἑρμαῖος. ἀλλ' ἔνιοι μὲν ὀρθῶς κατὰ τύχην ἐκλήθησαν, οἱ δὲ πολλοὶ μηδὲν προσηκούσας, ἀλλ' ἐνηλλαγμένας ἐκτήσαντο θεῶν παρωνυμίας.» 5.5.4 Τοσαῦτα ὁ Πλούταρχος ἐν οἷς ἐσπούδασεν «Περὶ τῶν ἐκλελοιπότων χρηστηρίων», πρὸς τοῖς ἄλλοις καὶ θνήσκειν παριστὰς τοὺς δαίμονας, ὃ καὶ 5.5.5 αὐτὸ κατὰ τὸν δέοντα καιρὸν παραθήσομαι. τέως δὲ φέρε συλλεξώμεθα ὅσα ἄλλα περὶ τῆς τῶν ἀγαθῶν, ὥς φασιν, δαιμόνων δυνάμεώς τε καὶ ἐνεργείας αὖθις ὁ τὴν καθ' ἡμῶν συσκευὴν πεποιημένος ἐν οἷς ἐπέγραψε «Περὶ τῆς ἐκ λογίων φιλοσοφίας» ἐκτέθειται· μάλιστα γὰρ αὐτῷ καὶ νῦν ὥσπερ οὖν καὶ πολλάκις μάρτυρι χρήσομαι καὶ ἐλέγχῳ τῆς περὶ οὓς ὑπολαμβάνουσιν θεοὺς πλάνης, ὡς ἂν ἐκ τῶν οἰκείων βελῶν καὶ τοξευμάτων βαλλόμενοι 5.5.6 καταισχύνοιντο. οὕτως γὰρ καὶ γένοιτ' ἂν ἡμῖν ἐξ αὐτῶν τῶν τοῖς θεοῖς προσφιλῶν καὶ δὴ καὶ εὐσεβῶν νενομισμένων ἀκριβῶς τε τὸν περὶ τῶν οἰκείων λόγον διηρευνηκότων ἀνελλιπὴς καὶ ἀπαραίτητος ἡ τῶν προκειμένων ἀπόδει5.5.7 ξις. γράφει δὲ ταῦτα ὁ δεδηλωμένος ἐν οἷς ἐπέγραψεν «Περὶ τῆς ἐκ λογίων φιλοσοφίας», ἔνθα μαρτύρεται μὴ τὰ ἀπόρρητα τῶν θεῶν ἐκφαίνειν, ἐπομνύμενός τε αὐτὸς καὶ παραγγέλλων κρύπτειν καὶ μὴ εἰς πολλοὺς ἐκφέ5.5.8 ρειν τὰ λεχθησόμενα. τίνα δὲ ἦν τὰ τοιαῦτα; τὸν Πᾶνα ∆ιονύσου