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and in the aforementioned treatise of the *Philosophy from Oracles* he adds to what has been said, speaking thus: 5.7.5 'And surely what has been assigned to each, and what [and] to which of them, they have made clear, just as the Didymaean did through these words: and the inquiry was whether one ought to swear to the one administering the oath: To the mother of the blessed, the Titaness Rhea, belong flutes and the clash of drums and a crowd of women; to Pallas of the goodly helm, the battle-din and strife of Enyo; and with swift hounds through the deep-cliffed headlands to drive the mountain-roaming beasts belongs to the daughter of Leto; to Hera of the lovely voice, the gentle effusion of moist air; to care for the flourishing cornfields that feed the ear belongs to Deo; and to Isis of Pharos, by the fertile streams of the Nile, to seek with maddening passions her delicate husband Osiris.' 5.7.6 If then 'flutes and the clash of drums and a crowd of women' belong to the mother of the gods, we must practice these things, having abandoned all virtue, because nothing of self-control nor of any other god-beloved practice belongs to the aforementioned; just as to Athena belong battle-din and fights and wars, but not peace and the affairs of peace. And to the daughter of Leto, Artemis, let the swift hounds belong, because, being a huntress in the fields, she makes war on the beasts, just as to the others belong the things enumerated. How then could these things contribute to a god-beloved and blessed life? But consider whether the things said next seem to you to be of a divine nature or of a vile and most wicked one: 5.8.1 8.

THAT THE GODS ARE DRAWN DOWN BY SORCERIES AND FORCED AGAINST THEIR WILL TO SERVE HUMAN DESIGNS

THEY ADMIT The same author then says: 'Correctly did Pythagoras the Rhodian declare this also, that the gods who are invoked are not pleased at their appearances, but dragged by some necessity of sequence 5.8.2 they arrive, some more, some less. And some, as if having made a habit of their own appearance, come more readily, especially if they also happen to be good by nature; but others, even if they have a habit of appearing, are eager to do some harm, especially if someone seems to be acting rather carelessly 5.8.3 in the proceedings. For after Pythagoras said these things, I observed from the oracles that what was said is true. For all say they have come 5.8.4 through necessity, and not simply, but by, if one must say it so, persuasive-compulsion. And those words of Hecate were spoken previously, through which she says she appears: The ethereal house of the god, with its boundless, star-filled, immaculate, far-reaching light, I have left, and I step upon the life-sustaining earth by your behests and by the persuasion of unspeakable words, by which mortal man has learned to delight the mind of the immortals. 5.8.5 And again: I have come, heeding your wise prayer, which the nature of mortals has discovered by the suggestions of the gods. 5.8.6 And still more clearly: Why ever, in need of me thus, from the divine ether have you summoned me, the goddess Hecate, by god-subduing constraints? And what follows: Some you draw with secret spells from the ether, bringing them unwillingly and easily to the divine earth; others, the middle ones, who tread on the middle airs apart from divine fire, you introduce to mortals, like all-boding dreams, making them unseemly daemons. 5.8.7 And again: But some, the celestials on high, are borne aloft, rushing with the light Harpies; and swiftly yielding to god-subduing constraints, they dart down in haste to Demeter’s earth, to be prophets to mortals of things to come. And again another, being compelled, said: 'Hear me, though I am unwilling, since you have bound me with necessity.'' 5.8.8 Upon these things again the writer says: 'Since they even give out spells of constraint against themselves, as the spell of constraint concerning himself, delivered by Apollo, will show. It is spoken thus: 5.8.9 This name of Necessity is strong and also heavy. And he added: 5.8.10 Come then swiftly to these words, which I bring up from my heart, to the sacred forms

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δὲ τῇ προλεχθείσῃ πραγματείᾳ τῆς Ἐκ λογίων φιλοσοφίας προστίθησι τοῖς εἰρημένοις λέγων ὧδε· 5.7.5 «Καὶ μὴν ὅ τι ἑκάστῳ ἐπιτέτακται καὶ τί [καὶ] τίνι αὐτῶν, δεδηλώκασιν, ὥσπερ ὁ ∆ιδυμαῖος διὰ τούτων ἦν δ' ἡ πεῦσις εἰ δεῖ ὀμόσαι τῷ ἐπάγοντι τὸν ὅρκον· μητέρι μὲν μακάρων μέλεται Τιτηνίδι Ῥείῃ αὐλοὶ καὶ τυπάνων πάταγοι καὶ θῆλυς ὅμιλος· Παλλάδι δ' εὐπήληκι μόθοι καὶ δῆρις Ἐνυοῦς· καὶ βαλίαις σκυλάκεσσι βαθυσκοπέλους ἀνὰ πρῶνας θῆρας ὀρειονόμους ἐλάαν Λητωΐδι κούρῃ· Ἥρῃ δ' εὐκελάδῳ μαλακὴ χύσις ἠέρος ὑγρῆς· λήϊα δ' εὐαλδῆ κομέειν σταχυητρόφα ∆ηοῖ· Ἴσιδι δ' αὖ Φαρίῃ, γονίμοις παρὰ χεύμασι Νείλου, μαστεύειν οἴστροισιν ἑὸν πόσιν ἁβρὸν Ὄσιριν.» 5.7.6 Εἰ δὴ οὖν «αὐλοὶ καὶ τυπάνων πάταγοι καὶ θῆλυς ὅμιλος» μέλεται τῇ μητρὶ τῶν θεῶν, ἀσκητέον δὴ ταῦτα πάσης ἀρετῆς ἀφεμένους, ὅτι μηδὲν σωφροσύνης μηδέ τινος ἄλλης θεοφιλοῦς πράξεως μέλεται τῇ προειρημένῃ· ὡς καὶ τῇ Ἀθηνᾷ μόθοι καὶ μάχαι καὶ πόλεμοι, ἀλλ' οὐκ εἰρήνη καὶ τὰ ἐν εἰρήνῃ πράγματα. καὶ τῇ Λητωΐδι δὲ κούρῃ, τῇ Ἀρτέμιδι, μελέσθων αἱ βαλίαι σκύλακες διὰ τὸ κατ' ἀγροὺς κυνηγὸν οὖσαν τοῖς θηρσὶν πολεμεῖν, ὡς καὶ ταῖς ἄλλαις τὰ κατειλεγμένα. τί οὖν δὴ ταῦτα πρὸς τὸν θεοφιλῆ καὶ μακάριον συντείνοι ἂν βίον; ἐπίσκεψαι δὲ πότερά σοι θείας εἶναι δοκεῖ φύσεως ἢ φαύλης καὶ μοχθηροτάτης τὰ ἑξῆς ἐπιλεγόμενα· 5.8.1 ηʹ.

ΟΤΙ ΜΑΓΓΑΝΕΙΑΙΣ ΚΑΘΕΛΚΕΣΘΑΙ ΤΟΥΣ ΘΕΟΥΣ ΚΑΙ ΠΑΡΑ ΓΝΩΜΗΝ ΑΝΑΓΚΑΖΕΣΘΑΙ ΤΑΙΣ ΑΝΘΡΩΠΙΝΑΙΣ ΒΟΥΛΑΙΣ ΥΠΗΡΕΤΕΙΣΘΑΙ

ΟΜΟΛΟΓΟΥΣΙ Λέγει δ' οὖν ὁ αὐτός· «Ὀρθῶς καὶ τοῦτο ὁ Ῥόδιος Πυθαγόρας ἀπεφήνατο, ὅτι οὐχ ἥδονται οἱ κλῃζόμενοι ἐπὶ ταῖς παρουσίαις θεοί, ἀνάγκῃ δέ τινι ἀκολουθίας συρόμενοι 5.8.2 παραγίνονται, καὶ οἱ μὲν μᾶλλον, οἱ δὲ ἧττον. τινὲς δὲ καὶ ἔθος ὥσπερ ποιησάμενοι τῆς ἑαυτῶν παρουσίας εὐμαρέστερον φοιτῶσι, καὶ μάλιστα ἐὰν καὶ φύσει ἀγαθοὶ τυγχάνωσιν· οἱ δὲ κἂν ἔθος ἔχωσιν τοῦ παραγίνεσθαι, βλάβην τινὰ προθυμοῦνται ποιεῖν, καὶ μάλιστα ἐὰν ἀμελέστερόν τις δοκῇ ἀναστρέφεσθαι 5.8.3 ἐν τοῖς πράγμασιν. τοῦ γὰρ Πυθαγόρου ταῦτ' εἰρηκότος παρετήρησα ἐκ τῶν λογίων ὡς ἀληθές ἐστιν τὸ εἰρημένον. πάντες γὰρ δι' ἀνάγκην φασὶν 5.8.4 ἀφῖχθαι, οὐχ ἁπλῶς δέ, ἀλλ' οἷον, εἰ χρὴ οὕτω φάναι, πειθανάγκην. εἴρηται δ' ἐν τοῖς ἔμπροσθεν ἐκεῖνα τὰ τῆς Ἑκάτης, δι' ὧν φησιν ἐπιφαίνειν· ἠέριον μετὰ φέγγος ἀπείριτον ἀστεροπληθὲς ἄχραντον πολὺ δῶμα θεοῦ λίπον ἠδ' ἐπιβαίνω γαίης ζῳοτρόφοιο τεῇς ὑποθημοσύνῃσι πειθοῖ τ' ἀρρήτων ἐπέων, οἷς δὴ φρένα τέρπειν ἀθανάτων ἐδάη θνητὸς βροτός. 5.8.5 καὶ πάλιν· ἤλυθον εἰσαΐουσα τεῆς πολυφράδμονος εὐχῆς, ἣν θνητῶν φύσις εὗρε θεῶν ὑποθημοσύνῃσιν. 5.8.6 καὶ ἔτι σαφέστερον· τίπτε μ' ἀεὶ θείοντος ἀπ' αἰθέρος ὧδε χατίζων θειοδάμοις Ἑκάτην με θεὴν ἐκάλεσσας ἀνάγκαις; καὶ ἑξῆς· τοὺς μὲν ἀπορρήτοις ἐρύων ἴυγξιν ἀπ' αἴθρης ῥηϊδίως ἀέκοντας ἐπὶ χθόνα δῖαν ἄγεσθαι, τοὺς δὲ μέσους μεσάτοισιν ἐπεμβεβαῶτας ἀήταις νόσφι πυρὸς θείοιο, πανομφέας ὥσπερ ὀνείρους, εἰσκρίνεις μερόπεσσιν, ἀεικέα δαίμονας ἔρδων. 5.8.7 καὶ πάλιν· ἀλλ' οἱ μὲν καθύπερθε μετήοροι οὐρανίωνες σπερχόμενοι κούφαισι μεθ' Ἁρπυίαισι φέρονται· ῥίμφα δὲ θειοδάμοισιν ἐπημύσαντες ἀνάγκαις εἰς χθόν' ἐπειγομένως ∆ηώϊον ἀΐσσουσιν, θνητοῖς ἐσσομένων ὑποφήτορες. καὶ πάλιν ἄλλος ἀναγκαζόμενος ἔφη· κλῦθί μευ οὐκ ἐθέλοντος, ἐπεί μ' ἐπέδησας ἀνάγκῃ.» 5.8.8 Ἐπὶ τούτοις πάλιν ὁ συγγραφεύς φησιν· «Ἐπεὶ καὶ ἐπανάγκους ἑαυτῶν ἐκδιδόασιν, ὡς δηλώσει ὁ ἀπὸ τοῦ Ἀπόλλωνος ἐκδοθεὶς περὶ ἑαυτοῦ ἐπάναγκος. λέγεται δὲ οὕτως· 5.8.9 οὔνομ' ἀναγκαίης τόδε καρτερὸν ἠδ' ἔτι βριθύ. καὶ ἐπήγαγεν· 5.8.10 μόλε δ' ἐσσυμένως τοισίδε μύθοις, οὓς ἀπ' ἐμεῖο κραδίης ἀνάγω, ἱεροῖσι τύποισ[ι]