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there will be callings, their invocations promising both appeasements of wrath and expiations, and even more so the so-called necessities of the gods. For that which is impassive is uncharmed, unforced, and uncompelled.” 5.10.11 And again he adds in what follows: "In vain has their wisdom been practiced, by those who trouble the divine mind about finding a runaway slave or buying a piece of land or, as it may be, a marriage or a commercial venture. But if he is not neglected, and those who are with him speak most truly about other things, but nothing safe or secure about happiness, then they were neither gods nor good daemons, but that one who is called the deceiver." 5.10.12 Let these things, then, to this extent, be set forth from this writing of Porphyry. And indeed, the noble gods themselves were the very first teachers of the evil art of sorcery. For from where was it possible for men to know these things, if not from the daemons themselves speaking about themselves and explaining the 5.10.13 binding spells against each other? But do not consider this account to be ours; for we confess neither to understand nor to wish to know any of these things. However, for the refutation of the absurdity of these matters and at the same time for our defense of our withdrawal from them, let their own witness be brought before us, being wise among his associates and knowing and setting forth accurately all his own doctrines. The same man, therefore, in the aforementioned collection of oracles, says these things word for word: 5.11.1 11.

THAT THE DAEMONS, WHOM THEY INDEED SUPPOSED TO BE GODS, TAUGHT MEN THEIR OWN CURIOUS ARTS

“Not only have they themselves revealed their own way of life and the other things that have been mentioned, but they have also dictated by what they are pleased and controlled, and indeed by what they are compelled, and what one must sacrifice and from what day one must abstain, and what kind of form the statues must be made, and in what forms they themselves appear and in what places they dwell; and in short there is not a single thing which men, having learned it from them, did not use to honor them. And since there are many things which are demonstrative of these, we shall set forth a few from the many, so that we may not leave the account without a witness.” 12. THAT THEY ALSO TAUGHT HOW TO CONSTRUCT THE STATUES MAGICALLY

“That they also suggested how the statues must be made, and from what material, the oracles of Hecate will declare, which are of this sort: 'But consecrate a statue, purified as I shall teach you; make the body of wild rue and adorn it with small animals, with household lizards; having ground a mixture of myrrh and styrax and frankincense together with those animals, and having exposed it to the open air under a waxing moon, you yourself consecrate it while reciting this prayer.' 5.12.2 Then he gave out the prayer and taught how many lizards must be taken: 'As many forms as I have, with so many animals I command you also to perform these rites most thoroughly, and to make a container for my dwelling from a self-grown laurel; and by praying much to that statue, you shall behold me in your sleep.' And again at another time he gave out such a statue of her.” 5.13.1 13.

THAT THEY ALSO SHOWED THE FORMS OF THE STATUES «And concerning the forms in which they appear, they themselves have revealed, from which also the statues were thus established. Sarapis, for instance, having seen Pan, says concerning himself: 'A bright radiance shines down through the house of the god; for he has come, a great god has met me; he has seen my irresistible strength, a flame-ruling splendor, a curl from my youthful head warmed on both sides upon my bright brow and by the holy locks of my beard.

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κλήσεις ἔσονται, προσκλήσεις αὐτῶν ἐπαγγελλόμεναι καὶ μήνιδος ἐξιλάσεις καὶ ἐκθύσεις, καὶ ἔτι μᾶλλον αἱ λεγόμεναι ἀνάγκαι θεῶν. ἀκήλητον γὰρ καὶ ἀβίαστον καὶ ἀκατανάγκαστον τὸ ἀπαθές.» 5.10.11 Καὶ πάλιν ἑξῆς ἐπιλέγει· «Μάτην αὐτοῖς ἡ σοφία ἐξήσκηται, περὶ δραπέτου εὑρέσεως ἢ χωρίου ὠνῆς ἢ γάμου, εἰ τύχοι, ἢ ἐμπορίας τὸν θεῖον νοῦν ἐνοχλήσασιν. εἰ δ' οὐ παρεῖται μέν, οἱ δὲ συνόντες περὶ μὲν τῶν ἄλλων τἀληθέστατα λέγουσιν, περὶ δὲ εὐδαιμονίας οὐδὲν ἀσφαλὲς οὐδ' ἐχέγγυον, οὐκ ἦσαν ἄρα οὔτε θεοὶ οὔτε ἀγαθοὶ δαίμονες, ἀλλ' ἢ ἐκεῖνος ὁ λεγόμενος πλάνος.» 5.10.12 Ταῦτα μὲν οὖν ἐπὶ τοσοῦτον καὶ ἀπὸ ταύτης προκείσθω τῆς τοῦ Πορφυρίου γραφῆς. καὶ μὴν καὶ διδάσκαλοί γε τῆς κακοτέχνου γοητείας αὐτοὶ δὴ πρῶτοι οἱ γενναῖοι θεοὶ κατέστησαν. πόθεν γὰρ ἀνθρώποις ταῦτα παρῆν εἰδέναι ἢ τῶν δαιμόνων αὐτῶν τὰ περὶ ἑαυτῶν ἐξειπόντων καὶ τοὺς κατα 5.10.13 δέσμους τοὺς κατ' ἀλλήλων ἐξηγορευκότων; μηδὲ τοῦτον δὲ ἡμέτερον εἶναι ἡγοῦ τὸν λόγον· οὐδὲν γὰρ τούτων ἡμεῖς ὁμολογοῦμεν οὔτ' ἐπίστασθαι οὔτε θέλειν εἰδέναι. πλὴν εἰς ἔλεγχον τῆς περὶ ταῦτα ἀτοπίας καὶ εἰς ἡμετέραν ὁμοῦ τῆς τούτων ἀναχωρήσεως ἀπολογίαν ὁ τούτων ἡμῖν παρεισήχθω μάρτυς, σοφὸς ὢν ἐν τοῖς γνωρίμοις καὶ πάντα ἀκριβῶς τὰ οἰκεῖα εἰδώς τε καὶ ὑποτιθέμενος. ὁ δὴ οὖν αὐτὸς ἐν τῇ δηλωθείσῃ τῶν λογίων συναγωγῇ ταῦτα λέγει πρὸς λέξιν· 5.11.1 ιαʹ.

ΟΤΙ ΟΙ ∆ΑΙΜΟΝΕΣ ΟΥΣ ∆Η ΘΕΟΥΣ ΥΠΕΙΛΗΦΑΣΙΝ ΑΝΘΡΩΠΟΥΣ Ε∆Ι∆ΑΞΑΝ ΤΑΣ ΟΙΚΕΙΑΣ ΠΕΡΙΕΡΓΙΑΣ

«Οὐ μόνον δὲ τὴν πολιτείαν αὐτῶν αὐτοὶ μεμηνύκασιν καὶ τὰ ἄλλα τὰ εἰρημένα, ἀλλὰ καὶ τίσι χαίρουσι καὶ κρατοῦνται ὑπηγόρευσαν, καὶ μὴν καὶ τίσιν ἀναγκάζονται τίνα τε δεῖ θύειν καὶ ἐκ ποίας ἡμέρας ἐκτρέπεσθαι τό τε σχῆμα τῶν ἀγαλμάτων ποταπὸν δεῖ ποιεῖν αὐτοί τε ποίοις σχήμασιν φαίνονται ἔν τε ποίοις διατρίβουσιν τόποις· καὶ ὅλως ἓν οὐδέν ἐστιν ὃ μὴ παρ' αὐτῶν μαθόντες ἄνθρωποι οὕτως αὐτοὺς ἐτίμησαν. πολλῶν δ' ὄντων ἃ τούτων ἐστὶ παραστατικά, ὀλίγα ἐκ τῶν πολλῶν παραθησόμεθα, ἵνα μὴ ἀμάρτυρον τὸν λόγον καταλείπωμεν.» ιβʹ. ΟΤΙ ΚΑΙ ΤΑ ΑΓΑΛΜΑΤΑ ΜΑΓΙΚΩΣ ΑΥΤΟΙ ΚΑΤΑΣΚΕΥΑΖΕΙΝ Ε∆Ι∆ΑΞΑΝ

«Ὅτι δὲ καὶ τὰ ἀγάλματα αὐτοὶ ὑπέθεντο πῶς χρὴ ποιεῖν καὶ ἐκ ποίας ὕλης, δηλώσει τὰ τῆς Ἑκάτης ἔχοντα τοῦτον τὸν τρόπον· ἀλλὰ τέλει ξόανον, κεκαθαρμένον ὥς σε διδάξω· πηγάνου ἐξ ἀγρίοιο δέμας ποίει ἠδ' ἐπικόσμει ζῴοισιν λεπτοῖσι, κατοικιδίοις σκαλαβώταις· σμύρνης καὶ στύρακος λιβάνοιό τε μίγματα τρίψας σὺν κείνοις ζῴοισι καὶ αἰθριάσας ὑπὸ μήνην αὔξουσαν, τέλει αὐτὸς ἐπευχόμενος τήνδ' εὐχήν. 5.12.2 Εἶτ' ἐξέδωκεν εὐχὴν ἐδίδαξέν τε πόσους ληπτέον σκαλαβώτας· ὅσσαι μορφαί μοι τόσσοις ζῴοις σε κελεύω καὶ σφόδρα ταῦτα τελεῖν, δάφνης δέ μοι αὐτογενέθλου οἴκου ἐμοῦ χώρημα ποιεῖν· καὶ ἀγάλματι πολλὸν κείνῳ ἐπευχόμενος δι' ὕπνων ἐμέ τοι ἀναθρήσεις. καὶ πάλιν ἄλλοτε ἄγαλμα αὐτῆς ἐξέδωκε τοιοῦτον.» 5.13.1 ιγʹ.

ΟΤΙ ΚΑΙ ΤΑΣ ΜΟΡΦΑΣ ΤΩΝ ΞΟΑΝΩΝ ΑΥΤΟΙ ΚΑΤΕ∆ΕΙΞΑΝ «Καὶ περὶ τῶν σχημάτων ὅπως φαντάζονται αὐτοὶ μεμηνύκασιν, ἀφ' ὧν καὶ τὰ ἀγάλματα οὕτω καθιδρύνθη. λέγει γοῦν ὁ Σάραπις ἰδὼν τὸν Πᾶνα περὶ ἑαυτοῦ· φαιδρὴ μὲν κατὰ δῶμα θεοῦ καταλάμπεται αὐγή· ἦλθε γάρ, ἠντεβόλησε θεὸς μέγας· εἶδεν ἐμεῖο κάρτος ἀμαιμάκετον, λαμπηδόνα φλογμοτύραννον, βόστρυχον ἐκ κεφαλῆς νεάτης χαροποῖσι μετώποις ἀμφὶς ἰαινόμενον πλοχμοῖς θ' ἱεροῖσι γενείου.