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5.13.2 And Pan, putting forth a hymn about himself, taught, saying thus: "I pray, being a mortal, to Pan the kindred god, two-horned, two-footed, goat-legged, luxuriating" 5.13.3 and what follows. And these things are set down from Hecate speaking about herself: "Now then you do all things for me; but an image therein for me shall have the form of Demeter of the glorious fruit, in all-white garments, and with golden sandals on her feet; and around her girdle long serpents run forth, gliding with stainless tracks, hanging from her head above down to her very feet, winding in coils all around her in order. 5.13.4 And the material, he says, is either Parian stone or well-polished ivory." 5.14.1 XIV.

THAT THEY ALSO URGE TO PRACTICE MAGIC "And in many places the gods also show what they foretell, signifying by each one's knowledge the constitution of his birth, so as to be themselves, if one must say so, both supreme magicians and supreme astrologers." And again he said that Apollo spoke in oracles: "to call upon Hermes and Helios likewise on the day of Helios, and on the Moon when she is present, and Kronos and Rhea and next Aphrodite with unspoken invocations, which the very best of magi found, king of the seven-toned scale, whom all know; when they said, 'You mean Ostanes,' he added: 'very much so; and to call upon each god always seven times.'" 5.14.2 And the same man also adduces these things: "And the symbols of Hecate are wax of three colors, composed of white and black and red, having the form of Hecate carrying a whip and a torch and a sword, around which let a serpent be coiled; and of Heaven, starfish nailed up before the doors. For the gods themselves have revealed these things through these oracles; and Pan says: 'drive these away again, placing wax of shifting color in the strength of fire; let it be white and black and the light-bringing fire of burning coal, a terror to the hounds of the underworld, a dreadful carving of Hecate; let there be a torch in her hands and an avenging sword and a serpent enrobed in coils grasping the Maiden, placing terror around her head, and a shifting key together and the power of daemons, a loud crack of a whip.'" 5.14.3 Through these and similar things, the noble philosopher of the Greeks, the wonderful theologian, the initiate of the mysteries, presents the philosophy from oracles as containing the secret sayings of the gods, openly declaring the snares against men of the truly wicked and demonic power. 5.14.4 For what benefit to life could come to men from wicked sorcery? And what would the meddlesome worship of lifeless images have that is dear to God? Of what divine power could the fashioning of such shapes be an image? And why should he not rather have advised us to philosophize than to practice magic and pursue forbidden things, since the way of virtue and philosophy is self-sufficient for a happy and blessed life? But he, intensifying his own refutation, adds these things also to what has been said: 5.15.1 XV.

THAT THEY ALSO LOVE INANIMATE MATTER "That they love the symbols of the characters, Hecate has revealed through these things, comparing them to what men love: What mortal has not learned to bestow characters of bronze and gold and gleaming silver? And who, being set over the things above, does not love these things, gathering into one the much-fated series of men? 5.15.2 And she has shown not only that the characters are beloved, but also that, as we said, they themselves are circumscribed and are as if in a sacred place in the underlying image; for they were not able to be carried upon the earth, but upon sacred earth; and sacred is the image bearing a god, which being taken away, the divine power which holds sway upon the earth is dissolved." 5.15.3 Through all these things then

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5.13.2 Καὶ ὁ Πὰν ὕμνον περὶ ἑαυτοῦ ἐκδιδοὺς ἐδίδαξεν λέγων οὕτως· εὔχομαι βροτὸς γεγὼς Πανὶ συμφύτῳ θεῷ, δισσοκέρατι, δισσόποδι, τραγοσκελεῖ, τρυφῶντι» 5.13.3 καὶ τὰ ἀκόλουθα. καὶ τῆς Ἑκάτης δὲ ταῦτα περὶ αὑτῆς λεγούσης τέθειται· «ἤδη μοι σύ γε πάντα ποίει· ξόανον δὲ ἐν αὐτῷ μορφή μοι πέλεται ∆ημήτερος ἀγλαοκάρπου, εἵμασι παλλεύκοις, περὶ ποσσὶ δὲ χρυσοπέδιλος· ἀμφὶ δὲ τῇ ζώνῃ δολιχοὶ προθέουσι δράκοντες, ἴχνεσιν ἀχράντοισιν ἐφερπύζοντες, ἄνωθεν αὐτῆς ἐκ κεφαλῆς ἀρτώμενοι ἐς πόδας ἄκρους, σπειρηδὸν περὶ πᾶσαν ἑλισσόμενοι κατὰ κόσμον. 5.13.4 ὕλη δέ, φησίν, ἢ Παρίοιο λίθου, ἢ εὐξέστου ἐλέφαντος.» 5.14.1 ιδʹ.

ΟΤΙ ΚΑΙ ΜΑΓΕΥΕΙΝ ΠΡΟΤΡΕΠΟΥΣΙΝ «Ἐμφαίνουσι δὲ πολλαχοῦ οἱ θεοὶ καὶ ἃ προλέγουσιν προσημαίνοντες τῷ ἑκάστου γινώσκειν τὴν τῆς γενέσεως σύστασιν, ὥστ' εἶναι αὐτούς, εἰ χρὴ οὕτω φάναι, ἄκρους τε μάγους καὶ ἄκρους γενεθλιαλόγους.» Καὶ πάλιν ἐν χρησμοῖς ἔφη τὸν Ἀπόλλωνα εἰπεῖν· «κλῄζειν Ἑρμείην ἠδ' Ἠέλιον κατὰ ταὐτὰ ἡμέρῃ Ἠελίου, Μήνην δ' ὅτε τῆσδε παρείη, ἠδὲ Κρόνον καὶ Ῥέαν ἠδ' ἑξείης Ἀφροδίτην κλήσεσιν ἀφθέγκτοις, ἃς εὗρε μάγων ὄχ' ἄριστος, τῆς ἑπταφθόγγου βασιλεύς, ὃν πάντες ἴσασιν· «Ὀστάνην λέγεις» εἰπόντων ἐπήγαγε· καὶ σφόδρα· καὶ καθ' ἕκαστον ἀεὶ θεὸν ἑπτάκι φωνεῖν.» 5.14.2 Ὁ δ' αὐτὸς καὶ ταῦτα παρατίθησιν· «Ἔστι δὲ σύμβολα μὲν τῆς Ἑκάτης κηρὸς τρίχρωμος, ἐκ λευκοῦ καὶ μέλανος καὶ ἐρυθροῦ συνεστώς, ἔχων τύπον Ἑκάτης φερούσης μάστιγα καὶ λαμπάδα καὶ ξίφος, περὶ ἣν εἱλείσθω δράκων· Οὐρανοῦ δὲ ἀστέρες οἱ θαλάττιοι πρὸ τῶν θυρῶν πεπατταλευμένοι. ταῦτα γὰρ οἱ θεοὶ αὐτοὶ μεμηνύκασι διὰ τούτων· λέγει δὲ ὁ Πάν· τούσδε δ' αὖ ἐλαύνετε, κηρὸν ἐν πυρὸς μένει θέντες αἰόλου χροός· λευκὸς ἔστω καὶ μέλας καὶ τὸ πῦρ φαεσφόρον ἄνθρακος πεφλεγμένου, δεῖμα νερτέρων κυνῶν, γλύμμα δεινὸν Ἑκάτης· λαμπὰς ἔστω πρὸς χέρας καὶ ξίφος τὸ ποίνιμον καὶ δράκων περισταλὴς ἅμμασιν Κόρην κρατῶν, δεινὸν ἀμφὶ κρᾶτα θείς, αἰόλη τε κλεὶς ὁμοῦ καὶ τὸ δαιμόνων κράτος μάστιγος ψόφος πολύς.» 5.14.3 ∆ιὰ τούτων καὶ τῶν τούτοις ὁμοίων ὁ γενναῖος Ἑλλήνων φιλόσοφος, ὁ θαυμαστὸς θεολόγος, ὁ τῶν ἀπορρήτων μύστης, τὴν ἐκ λογίων φιλοσοφίαν ὡς ἀπόρρητα θεῶν περιέχουσαν λόγια παραφαίνει, ἄντικρυς τῆς πονηρᾶς καὶ δαιμονικῆς ἀληθῶς δυνάμεως ἐξαγορεύων τὰς κατ' ἀνθρώπων ἐνέδρας. τί 5.14.4 γὰρ ἂν γένοιτο βιωφελὲς ἀνθρώποις ἐκ τῆς κακοτέχνου γοητείας; τί δ' ἂν ἔχοι θεοφιλὲς ἡ τῶν ἀψύχων ξοάνων περιεργία; ποίας δ' εἰκὼν γένοιτ' ἂν ἐνθέου δυνάμεως ἡ τῶν τοιῶνδε σχημάτων μόρφωσις; τί δ' οὐ μᾶλλον φιλοσοφεῖν περὶ ἡμᾶς ἢ μαγεύειν καὶ τὰ ἀπειρημένα διώκειν συμβουλεύειν ἐχρῆν, τοῦ κατ' ἀρετὴν καὶ φιλοσοφίαν τρόπου πρὸς εὐδαίμονα καὶ μακάριον αὐτάρκους τυγχάνοντος βίον; ὁ δὲ ἐπιτείνων τὸν οἰκεῖον ἔλεγχον προστίθησι τοῖς εἰρημένοις καὶ ταῦτα· 5.15.1 ιεʹ.

ΟΤΙ ΚΑΙ ΤΑΣ ΑΨΥΧΟΥΣ ΥΛΑΣ ΦΙΛΟΥΣΙΝ «Ὅτι δὲ φιλοῦσι τὰ σύμβολα τῶν χαρακτήρων, ἡ Ἑκάτη παραβάλλουσα πρὸς ἃ φιλοῦσιν οἱ ἄνθρωποι μεμήνυκε διὰ τούτων· τίς βροτὸς οὐ πεπόθηκε χαρακτῆρας ὀπάσασθαι χαλκοῦ καὶ χρυσοῦ καὶ ἀργύρου αἰγλήεντος; τίς δὲ τάδ' οὐ φιλέει τῶν δὴ καθύπερθεν ἐφεστώς, εἰς ἓν ἀγειρόμενος εἴρω<ν> πολυμοιρέα φωτῶν; 5.15.2 οὐ μόνον δ' ὅτι φίλοι οἱ χαρακτῆρες δεδήλωκεν, ἀλλ' ὅτι καί, ὅπερ ἔφαμεν, αὐτοὶ περιγράφονται καί εἰσιν οἷον ἐν ἱερῷ χωρίῳ τῇ ὑποκειμένῃ εἰκόνι· οὐ γὰρ ἐπὶ γῆς ὀχεῖσθαι, ἀλλ' ἐπὶ γῆς ἱερᾶς ἐδυνήθησαν· ἱερὰ δὲ ἡ εἰκόνα φέρουσα θεοῦ, ἧς ἀρθείσης λέλυται τὸ κρατοῦν ἐπὶ γῆς τὸ θεῖον.» 5.15.3 ∆ιὰ δὴ τούτων ἁπάντων