98

says he is an attendant, and that this one, being one of the good demons, once appeared to the farmers in the field. What ought he, being good, to have provided, if not entirely the presence of some good for those deemed worthy of the theophany of the good one? 5.5.9 Was there then anything good for the spectators of the good demon, or have they, having perceived by the result of the experience, obtained an evil demon? At any rate, the admirable witness says that those deemed worthy of this good sight endured a sudden death, speaking thus: 5.6.1 ʹ.

HOW THEIR SO-CALLED GOOD DEMONS ARE PRODUCERS OF DEATH

“And already in other cases also some were shown to be attendants of certain ones, as Pan of Dionysus. And Apollo in Branchidae has made this plain through these words: for nine were found dead. Therefore, when those dwelling in the country inquired the cause, the god gave an oracle: ‘Pan, the golden-horned attendant of grim Dionysus, striding through the woody mountains, held in his mighty hand a staff, and in the other he grasped a hollow, clear-breathing syrinx, and charmed the hearts of the Nymphs. And piping a shrill tune, he terrified all the wood-cutting men, and amazement seized them as they looked upon the chilling, frenzied form of the rising demon. And now he would have seized them all with the end of chilling death, had not Artemis of the wild, holding dreadful wrath in her breast against him, stopped his mighty fury, whom you must also beseech, that she may become your helper.’” 5.6.2 You have heard what sort of things Apollo in Branchidae taught about the demon whom he calls good, both his form and his deeds. Behold now also the noble achievements of the rest, on account of which, indeed, having left their heavenly abode, they exchanged it for one with 5.6.3 men. They surely ought to have been leaders of moderation and to have suggested to men things that are expedient and beneficial. But they did none of these things. But hear what he reveals, he who has investigated things more unspeakable than the unspeakable and has been deemed worthy of the knowledge of secrets. 5.6.4 He says, then, that at one time some of these good demons are served by erotic pleasures, and at another time others rejoice in drums and flutes and the din of female instruments, and still others again exult in battles and wars, and Artemis in hunting and Deo in the fruits of the earth. And that Isis still mourns for Osiris, and Apollo gives oracles. Such are the benefits to men from the demons whom they call good. But accept also the proofs of these things: 5.7.1 ζʹ. THAT THEY ARE SERVED BY EROTIC PLEASURES, AND IN WHAT THINGS EACH OF THEM REJOICES

“Never among the immortal gods did divine Hecate speak anything vain or unfulfilled to wise prophets, but descending from the all-powerful mind of the Father she always flashes with truth, and her steadfast counsel remains firm on unbreakable oracles. Lock it up then with a bond. For you bring me, a goddess so great, as I was sufficient to animate the highest cosmos. 5.7.2 And is it not for this reason that she is three-formed, and the soul tripartite? Of this, one part is the spirited, the other the appetitive, whence she is also invoked for erotic matters.” These things are not mine, do not suppose, but you have heard them from the aforementioned writer, whose also are these words: 5.7.3 “But it greatly disturbs me how, being invoked as superiors, they are commanded as inferiors, and while demanding that their attendant be just, they themselves, when commanded, endure to do unjust things, and while to one who is not pure from sexual acts they would not listen to his invocation, they themselves do not hesitate to lead any person they happen upon into unlawful sexual acts.” 5.7.4 And you might find these things in the Letter to Anebo the Egyptian by the same author. in

98

φησὶ θεράποντα εἶναι, τοῦτον δὲ τῶν ἀγαθῶν ὄντα δαιμόνων ἐπιφανέντα ποτὲ τοῖς κατ' ἀγρὸν γεωπονοῦσιν. τί χρῆν ἀγαθὸν ὄντα παρασχεῖν ἢ πάντως ἀγαθοῦ τινος παρουσίαν τοῖς τῆς θεοφανείας τοῦ ἀγαθοῦ κατηξιωμένοις; 5.5.9 ἆρ' οὖν ὑπῆρξεν ἀγαθόν τι τοῖς θεαταῖς τοῦ ἀγαθοῦ δαίμονος, ἢ κακὸν εἰλήχασιν δαίμονα ἔργῳ τῆς πείρας ᾐσθημένοι; φησὶν γοῦν ὁ θαυμάσιος μάρτυς τοὺς τῆς ἀγαθῆς ταύτης θέας ἠξιωμένους ἄθρουν θάνατον ὑπομεῖναι λέγων ὧδε· 5.6.1 ʹ.

ΩΣ ΘΑΝΑΤΟΥ ΠΟΙΗΤΙΚΟΙ ΕΙΣΙΝ ΟΙ ΛΕΓΟΜΕΝΟΙ ΑΥΤΩΝ ΑΓΑΘΟΙ

∆ΑΙΜΟΝΕΣ «Ἤδη δὲ καὶ ἐν ἄλλοις οἱ μὲν θεράποντές τινων ἀνεδείχθησαν, ὡς ὁ Πὰν τοῦ ∆ιονύσου· δεδήλωκεν δὲ τοῦτο ὁ ἐν Βραγχίδαις Ἀπόλλων διὰ τούτων· ἐννέα γὰρ εὑρέθησαν ἀποθανόντες· πυνθανομένων οὖν τῶν τὸν ἀγρὸν οἰκούντων τὴν αἰτίαν ἔχρησεν ὁ θεός· χρυσόκερως βλοσυροῖο ∆ιωνύσου θεράπων Πὰν βαίνων ὑλήεντα κατ' οὔρεα χειρὶ κραταιῇ ῥάβδον ἔχεν, ἑτέρῃ δὲ λιγὺ πνείουσαν ἔμαρπτε σύριγγα γλαφυρήν, Νύμφῃσι δὲ θυμὸν ἔθελγεν· ὀξὺ δὲ συρίξας μέλος ἀνέρας ἐπτοίησεν ὑλοτόμους πάντας, θάμβος δ' ἔχεν εἰσορόωντας δαίμονος ὀρνυμένου κρυερὸν δέμας οἰστρήεντος. καὶ νύ κε πάντας ἔμαρψε τέλος κρυεροῦ θανάτοιο, εἰ μή οἱ κότον αἰνὸν ἐνὶ στήθεσσιν ἔχουσα Ἄρτεμις ἀγροτέρη παῦσεν μένεος κρατεροῖο, ἣν καὶ χρὴ λίσσεσθ', ἵνα σοι γίγνητ' ἐπαρωγός.» 5.6.2 Ἀκήκοας οἷα τοῦ δαίμονος, οὗ φησιν ἀγαθοῦ, τό τε σχῆμα καὶ τὰς πράξεις ὁ ἐν Βραγχίδαις ἐδίδαξεν Ἀπόλλων· θέα δὴ καὶ τῶν λοιπῶν τὰ γενναῖα κατορθώματα, ὧν δὴ ἕνεκα τὴν οὐράνιον ἀπολελοιπότες διατριβὴν τὴν σὺν 5.6.3 ἀνθρώποις ἀντικατηλλάξαντο. πάντως δήπου χρῆν αὐτοὺς σωφροσύνης κατάρχειν καὶ τὰ λυσιτελῆ καὶ ὠφέλιμα τοῖς ἀνθρώποις ὑποτίθεσθαι. οἱ δὲ τούτων μὲν οὐδέν· ἄκουε δὲ οἷα ἐκφαίνει ὁ τὰ ἀρρητότερα τῶν ἀρρήτων διη5.6.4 ρευνηκὼς καὶ τῶν ἀπορρήτων ἀξιωθεὶς τῆς γνώσεως. τοτὲ μὲν οὖν τινας τῶν ἀγαθῶν τούτων δαιμόνων φησὶν ἐρωτικαῖς ἡδυπαθείαις ὑπηρετεῖσθαι, τοτὲ δὲ ἑτέρους τυμπάνοις καὶ αὐλοῖς καὶ θηλειῶν πατάγοις χαίρειν, ἄλλους δ' αὖ πάλιν μάχαις καὶ πολέμοις ἀγάλλεσθαι, καὶ κυνηγεσίοις τὴν Ἄρτεμιν καὶ τοῖς ἀπὸ γῆς καρποῖς τὴν ∆ηώ· θρηνεῖν δὲ τὸν Ὄσιριν εἰσέτι νῦν τὴν Ἶσιν καὶ τὸν Ἀπόλλω μαντεύεσθαι. τοιαῦται ὧν φασιν ἀγαθῶν δαιμόνων αἱ εἰς ἀνθρώπους ὠφέλειαι. δέχου δὲ καὶ τούτων τὰς ἀποδείξεις· 5.7.1 ζʹ. ΟΤΙ ΕΡΩΤΙΚΑΙΣ Η∆ΥΠΑΘΕΙΑΙΣ ΕΞΥΠΗΡΕΤΟΥΝΤΑΙ ΚΑΙ ΠΟΙΑΙΣ ΕΚΑΣΤΟΣ

ΑΥΤΩΝ ΧΑΙΡΕΙ «Οὐδὲν ἐν ἀθανάτοισι θεοῖς ποτε δῖα μάταιον οὐδ' ἀκράαντον ἔλεξε σοφοῖς Ἑκάτη θεοφήταις, ἀλλ' ἀπὸ παγκρατέροιο νόου πατρόθεν κατιοῦσα αἰὲν ἀληθείῃ σελαγίζεται, ἀμφὶ δὲ μῆτις ἔμπεδος ἀρρήκτοισι μένει λογίοις βεβαυῖα. δεσμῷ δ' οὖν κλήϊζε· θεὴν γὰρ ἄγεις με τοσήνδε, ὅσση ψυχῶσαι πανυπέρτατον ἤρκεσα κόσμον. 5.7.2 καὶ μήποτε διὰ τοῦτο τρίμορφος τριμερής τε καὶ ἡ ψυχή· ταύτης δὲ τὸ μὲν θυμοειδές, τὸ δὲ ἐπιθυμητικόν, ὅθεν καὶ πρὸς τὰ ἐρωτικὰ καλεῖται.» Ταῦτα οὐκ ἐμά, μήτοι νομίσῃς, τοῦ δὲ προειρημένου συγγραφέως ἀκήκοας, οὗ πάλιν ἐστὶ καὶ ταῦτα· 5.7.3 «Πάνυ δέ με θράττει πῶς ὡς κρείττους παρακαλούμενοι ἐπιτάττονται ὡς χείρους καὶ δίκαιον εἶναι ἀξιοῦντες τὸν θεράποντα τὰ ἄδικα αὐτοὶ κελευσθέντες δρᾶν ὑπομένουσιν καὶ καθαρῷ μὲν μὴ ὄντι ἐξ ἀφροδισίων οὐκ ἂν καλοῦντι ὑπακούσαιεν, αὐτοὶ δὲ ἄγειν εἰς παράνομα ἀφροδίσια τοὺς τυχόντας οὐκ ὀκνοῦσιν.» 5.7.4 Εὕροις δ' ἂν καὶ ταῦτα ἐν τῇ Πρὸς Ἀνεβῶ τὸν Αἰγύπτιον τοῦ αὐτοῦ ἐπιστολῇ. ἐν