διεξελθεῖν, ἵνα καὶ ἐντεῦθεν λάβωμεν [174] εἰς τὴν ὑπόθεσιν εἴ τι
συμβάλλεται. γελοῖον δὲ αὐτίκα τοῖς πᾶσιν ἐκεῖνο φαίνεται· κρεῶν μὲν
ἅπτεσθαι δίδωσιν ὁ ἱερὸς νόμος, ἀπαγορεύει δὲ τῶν σπερμάτων. οὐκ ἄψυχα μὲν
ἐκεῖνα, ταῦτα δὲ ἔμψυχα; οὐ καθαρὰ μὲν ἐκεῖνα, ταῦτα δὲ αἵματος καὶ πολλῶν
ἄλλων οὐκ εὐχερῶν ὄψει τε καὶ ἀκοῇ πεπληρωμένα; οὐ, τὸ μέγιστον, ἐκείνοις
μὲν πρόσεστι τὸ μηδένα ἐκ τῆς ἐδωδῆς ἀδικεῖσθαι, τούτοις δὲ τὸ καταθύεσθαι
καὶ κατασφάττεσθαι τὰ ζῷα ἀλγοῦντα γε, [B] ὡς εἰκός, καὶ τρυχόμενα; ταῦτα
πολλοὶ καὶ τῶν περιττῶν εἴποιεν ἄν· ἐκεῖνα δὲ ἤδη κωμῳδοῦσι καὶ τῶν
ἀνθρώπων οἱ δυσσεβέστατοι. τὰ μὲν ὄρμενά φασιν ἐσθίεσθαι τῶν λαχάνων,
παραιτεῖσθαι δὲ τὰς ῥίζας, ὥσπερ γογγυλίδας. καὶ σῦκα μὲν ἐσθίεσθαί φασι,
ῥοιὰς δὲ οὐκέτι καὶ μῆλα πρὸς τούτοις. ταῦτα ἀκηκοὼς μινυριζόντων πολλῶν
πολλάκις, ἀλλὰ καὶ αὐτὸς εἰρηκὼς(871) πρότερον ἔοικα ἐγὼ μόνος ἐκ πάντων
πολλὴν εἴσεσθαι τοῖς δεσπόταις θεοῖς μάλιστα μὲν ἅπασι, πρὸ τῶν ἄλλων δὲ
τῇ Μητρὶ [C] τῶν θεῶν, ὥσπερ ἐν τοῖς ἄλλοις ἅπασιν, οὕτω δὲ καὶ ἐν τούτῳ
χάριν, ὅτι με μὴ περιεῖδεν ὥσπερ ἐν σκότῳ πλανώμενον, ἀλλά μοι πρῶτον μὲν
ἐκέλευσεν ἀποκόψασθαι οὔτι κατὰ τὸ σῶμα, κατὰ δὲ τὰς ψυχικὰς ἀλόγους ὁρμὰς
καὶ κινήσεις τῇ νοερᾷ καὶ προüφεστώσῃ(872) τῶν ψυχῶν ἡμῶν αἰτίᾳ τὰ περιττὰ
καὶ μάταια. ἐπὶ νοῦν δὲ ἔδωκεν αὕτη λόγους τινὰς ἴσως οὐκ ἀπᾴδοντας πάντη
[D] τῆς ὑπὲρ θεῶν ἀληθοῦς ἅμα καὶ εὐαγοῦς ἐπιστήμης. ἀλλ᾽ ἔοικα γάρ, ὥσπερ
οὐκ ἔχων ὅ τι φῶ, κύκλῳ περιτρέχειν. ἐμοὶ δὲ πάρεστι μὲν καὶ καθ᾽ ἕκαστον
ἐπιόντι σαφεῖς καὶ τηλαυγεῖς αἰτίας ἀποδοῦναι, τοῦ χάριν ἡμῖν οὐ θέμις
ἐστὶ προσφέρεσθαι ταῦτα, ὧν ὁ θεῖος εἴργει θεσμός· καὶ ποιήσω δὲ(873) αὐτὸ
μικρὸν ὕστερον· ἄμεινον δὲ νῦν ὥσπερ τύπους τινὰς προθεῖναι καὶ κανόνας,
οἷς ἑπόμενοι, κἄν τι πολλάκις ὑπὸ τῆς σπουδῆς παρέλθῃ τὸν λόγον, ἕξομεν
ὑπὲρ τούτων κρῖναι.
(It only remains now to speak, as is fitting, about the sacred rite
itself, and the purification, so that from these also I may borrow
whatever contributes to my argument. For example, everyone thinks that the
following is ridiculous. The sacred ordinance allows men to eat meat, but
it forbids them to eat grains and fruits. What, say they, are not the
latter lifeless, whereas the former was once possessed of life? Are not
fruits pure, whereas meat is full of blood and of much else that offends
eye and ear? But most important of all is it not the case that, when one
eats fruit nothing is hurt, while the eating of meat involves the
sacrifice and slaughter of animals who naturally suffer pain and torment?
So would say many even of the wisest. But the following ordinance is
ridiculed by the most impious of mankind also. They observe that whereas
vegetables that grows upwards can be eaten, roots are forbidden, turnips,
for instance; and they point out that figs are allowed, but not
pomegranates or apples either. I have often heard many men saying this in
whispers, and I too in former days have said the same, but now it seems
that I alone of all men am bound to be deeply grateful to the ruling gods,
to all of them, surely, but above all the rest to the Mother of the Gods.
For all things am I grateful to her, and for this among the rest, that she
did not disregard me when I wandered as it were in darkness.(874) For
first she bade me cut off no part indeed of my body, but by the aid of the
intelligible cause(875) that subsists prior to our souls, all that was
superfluous and vain in the impulses and motions of my own soul. And that
cause gave me, to aid my understanding, certain beliefs which are perhaps
not wholly out of harmony with the true and sacred knowledge of the gods.
But it looks as though, not knowing what to say next, I were turning round
in a circle. I can, however, give clear and manifest reasons in every
single case why we are not allowed to eat this food which is forbidden by
the sacred ordinance, and presently I will do this. But for the moment it
is better to bring forward certain forms, so to speak, and regulations
which we must observe in order to be able to decide about these matters,
though perhaps, owing to my haste, my argument may pass some evidence by.)
[175] Προσήκει δὲ πρῶτον ὑπομνῆσαι διὰ βραχέων, τίνα τε ἔφαμεν εἶναι τὸν
Ἄττιν καὶ τί τὴν ἐκτομήν, τίνος τε εἶναι σύμβολα τὰ μετὰ τὴν ἐκτομὴν ἄχρι
τῶν Ἱλαρίων γινόμενα καὶ τί βούλεσθαι τὴν ἁγνείαν. ὁ μὲν οὖν Ἄττις ἐλέγετο
αἰτία τις οὖσα καὶ θεός, ὁ προσεχῶς δημιουργῶν τὸν ἔνυλον κόσμον, ὃς μέχρι
τῶν ἐσχάτων κατιὼν ἵσταται ὑπὸ τῆς ἡλίου δημιουργικῆς κινήσεως, ὅταν ἐπὶ
τῆς ἄκρως [B] ὡρισμένης τοῦ παντὸς ὁ θεὸς γένηται περιφερείας, ᾗ(876) τῆς
ἰσημερίας τοὔνομά ἐστι κατὰ τὸ ἔργον. ἐκτομὴν δὲ ἐλέγομεν εἶναι τῆς
ἀπειρίας τὴν ἐποχήν, ἣν οὐκ ἄλλως ἢ διὰ τῆς ἑπὶ τὰς πρεσβυτέρας καὶ
ἀρχηγικωτέρας αἰτίας ἀνακλήσεώς τε καὶ ἀναδύσεως συμβαίνειν. αὐτῆς δὲ τῆς
ἁγνείας φαμὲν τὸν σκοπὸν ἄνοδον τῶν ψυχῶν.
(First I had better remind you in a few words who I said Attis is; and
what his castration means; and what is symbolised by the ceremonies that
occur between the castration and the Hilaria; and what is meant by the
rite of purification. Attis then was declared to be an original cause and
a god, the direct creator of the material world, who descends to the
lowest limits and is checked by the creative motion of the sun so soon as
that god reaches the exactly limited circuit of the universe, which is
called the equinox because of its effect in equalising night and day.(877)
And I said that the castration meant the checking of limitlessness, which
could only be brought about through the summons and resurrection of Attis
to the more venerable and commanding causes. And I said that the end and
aim of the rite of purification is the ascent of our souls.)
Οὐκοῦν οὐκ ἐᾷ πρῶτον σιτεῖσθαι τὰ κατὰ γῆς δυόμενα σπέρματα· ἔσχατον μὲν
γὰρ τῶν ὄντων ἡ γῆ. ἐνταῦθα δέ φησιν ἀπελαθέντα καὶ Πλάτων τὰ κακὰ
στρέφεσθαι, καὶ διὰ τῶν λογίων οἱ θεοὶ σκύβαλον αὐτὸ πολλαχοῦ καλοῦσι, [C]
καὶ φεύγειν ἐντεῦθεν παρακελεύονται.(878) πρῶτον οὖν ἡ ζωογόνος καὶ
προμηθὴς θεὸς οὐδὲ ἄχρι τῆς τῶν σωμάτων τροφῆς ἐπιτρέπει τοῖς κατὰ γῆς
δυομένοις χρῆσθαι, παραινοῦσά γε πρὸς τὸν οὐρανόν, μᾶλλον δὲ καὶ ὑπὲρ τὸν
οὐρανὸν βλέπειν. ἑνί τινες κέχρηνται σπέρματι, τοῖς λοβοῖς, οὐ σπέρμα
μᾶλλον ἢ λάχανον αὐτὸ νομίζοντες [D] εἶναι τῷ πεφυκέναι πως ἀνωφερὲς καὶ
ὀρθὸν καὶ οὐδὲ ἐρριζῶσθαι κατὰ τῆς γῆς· ἐρρίζωται δὲ ὥσπερ ἐκ δένδρου
κιττοῦ τινος ἢ καὶ ἀμπέλου καρπὸς ἤρτηται καὶ καλάμης.(879) ἀπηγόρευται
μὲν οὖν ἡμῖν σπέρματι χρῆσθαι διὰ τοῦτο φυτῶν, ἐπιτέτραπται δὲ χρῆσθαι
καρποῖς καὶ λαχάνοις, οὐ τοῖς χαμαιζήλοις, ἀλλὰ τοῖς ἐκ γῆς αἰρομένοις ἄνω
μετεώροις. ταύτῃ τοι καὶ τῆς γογγυλίδος τὸ μὲν γεωχαρὲς ὡς χθόνιον
ἐπιτάττει παραιτεῖσθαι, [176] τὸ δὲ ἀναδυόμενον ἄνω καὶ εἰς ὕψος αἰρόμενον
ὡς αὐτῷ τούτῳ καθαρὸν τυγχάνον δίδωσι προσένεγκασθαι. τῶν γοῦν λαχάνων
ὀρμένοις μὲν συγχωρεῖ χρῆσθαι, ῥίζαις δὲ ἀπαγορεύει καὶ μάλιστα ταῖς
ἐντρεφομέναις καὶ συμπαθούσαις τῇ γῇ. καὶ μὴν καὶ τῶν δένδρων μῆλα μὲν ὡς
ἱερὰ καὶ χρυσᾶ καὶ ἀρρήτων ἄθλων καὶ τελεστικῶν εἰκόνας καταφθείρειν οὐκ
ἐπέτρεψε καὶ καταναλίσκειν, ἄξιά γε ἄντα τῶν ἀρχετύπων χάριν τοῦ σέβεσθαί
τε καὶ θεραπεύεσθαι· [B] ῥοιὰς δὲ ὡς φυτὸν χθόνιον παρῃτήσατο, καὶ τοῦ
φοίνικος δὲ τὸν καρπὸν ἴσως μὲν ἄν τις εἴποι διὰ τὸ μὴ γίνεσθαι περὶ τὴν
Φρυγίαν, ἔνθα πρῶτον ὁ θεσμὸς κατέστη· ἐμοὶ δὲ δοκεῖ μᾶλλον ὡς ἱερὸν ἡλίου
τὸ φυτὸν ἀγήρων τε ὂν οὐ συγχωρῆσαι καταναλίσκειν ἐν ταῖς ἀγιστείαις εἰς
τροφὴν σώματος. ἐπὶ τούτοις ἀπηγόρευται ἰχθύσιν ἅπασι χρῆσθαι. κοινὸν δέ
ἐστι τοῦτο [C] καὶ πρὸς Αἰγυπτίους τὸ πρόβλημα. δοκεῖ δὲ ἔμοιγε δυοῖν
ἕνεκεν ἄν τις ἰχθύων μάλιστα μὲν ἀεί, πάντως δὲ ἐν ταῖς ἁγιστείαις
ἀποσχέσθαι, ἑνὸς μέν, ὅτι τούτων, ἃ μὴ θύομεν τοῖς θεοῖς, οὐδὲ σιτεῖσθαι
προσήκει. δέος δὲ ἴσως οὐδέν, μή πού τις ἐνταῦθα λίχνος καὶ γάστρις
ἐπιλάβηταί μου, ὥς που καὶ πρότερον ἤδη παθὼν αὐτὸ διαμνημονεύω, “Διὰ τί
δέ; οὐχὶ καὶ θύομεν αὐτῶν πολλάκις τοῖς θεοῖς”; εἰπόντος ἀκούσας. ἀλλ᾽
εἴχομέν τι καὶ πρὸς τοῦτο εἰπεῖν. [D] καὶ θύομέν γε, ἔφην, ὦ μακάριε, ἔν
τισι τελεστικαῖς θυσίαις, ὡς ἵππον Ῥωμαῖοι, ὡς πολλὰ καὶ ἄλλα θηρία καὶ
ζῷα, κύνας ἴσως Ἕλληνες Ἑκάτῃ καὶ Ῥωμαῖοι δέ· καὶ πολλὰ παρ᾽ ἄλλοις ἐστὶ
τῶν τελεστικῶν, καὶ δημοσίᾳ ταῖς πόλεσιν ἅπαξ τοῦ ἔτους ἢ δὶς τοιαῦτα
θύματα, ἀλλ᾽ οὐκ ἐν ταῖς τιμητηρίοις, ὧν μόνων κοινωνεῖν ἄξιον καὶ
τραπεζοῦν θεοῖς. τοὺς δὲ ἰχθύας ἐν ταῖς τιμητηρίοις οὐ θύομεν, ὅτι μήτε
νέμομεν, [177] μήτε τῆς γενέσεως αὐτῶν ἐπιμελούμεθα, μήτε ἡμῖν εἰσιν
ἀγέλαι καθάπερ προβάτων καὶ βοῶν οὕτω δὲ καὶ τῶν ἰχθύων. ταῦτα μὲν γὰρ ὑφ᾽
ἡμῶν βοηθούμενα τὰ ζῷα καὶ πληθύνοντα διὰ τοῦτο δικαίως ἂν ἡμῖν εἴς τε τὰς
ἄλλας χρείας ἐπικουροίη καὶ πρό γε τῶν ἄλλων ἐς τιμητηρίους θυσίας. εἷς
μὲν δὴ λόγος οὗτος, δι᾽ ὃν οὐκ οἶμαι δεῖν ἰχθὺν ἐν ἁγνείας καιρῷ
προσφέρεσθαι τροφήν. ἕτερος δέ, ὃν καὶ μᾶλλον ἡγοῦμαι τοῖς προειρημένοις
ἁρμόζειν, ὅτι τρόπον τινὰ καὶ αὐτοὶ κατὰ τοῦ βυθοῦ δεδυκότες εἶεν [B] ἂν
χθονιώτεροι τῶν σπερμάτων, ὁ δὲ ἐπιθυμῶν ἀναπτῆναι καὶ μετέωρος ὑπὲρ τὸν
ἀέρα πρὸς αὐτὰς οὐρανοῦ πτῆναι κορυφὰς δικαίως ἂν ἀποστρέφοιτο πάντα τὰ
τοιαῦτα, μεταθέοι δὲ καὶ μετατρέχοι τὰ τεινόμενα πρὸς τὸν ἀέρα καὶ
σπεύδοντα πρὸς τὸ ἄναντες καί, ἵνα ποιητικώτερον(880) εἴπω, πρὸς τὸν
οὐρανὸν ὁρῶντα.(881) ὄρνισιν οὖν ἐπιτρέπει χρῆσθαι πλὴν ὀλίγων, οὓς ἱεροὺς
εἶναι πάντῃ συμβέβηκε, καὶ τῶν τετραπόδων τοῖς συνήθεσιν ἔξω [C] τοῦ
χοίρου. τοῦτον δὲ ὡς χθόνιον πάντη μορφῇ τε καὶ τῷ βίῳ καὶ αὐτῷ τῷ τῆς
οὐσίας λόγῳ. περιττωματικός τε γὰρ καὶ παχὺς τὴν σάρκα· τῆς ἱερᾶς
ἀποκηρύττει τροφῆς. φίλον γὰρ εἶναι πεπίστευται θῦμα τοῖς χθονίοις θεοῖς
οὐκ ἀπεικότως. ἀθέατον γάρ ἐστιν οὐρανοῦ τουτὶ τὸ ζῷον, οὐ μόνον οὐ
βουλόμενον, ἀλλ᾽ οὐδὲ πεφυκὸς ἀναβλέψαι ποτέ. τοιαύτας μὲν δὴ αἰτίας ὑπὲρ
τῆς ἀποχῆς ὧν ἀπέχεσθαι δεῖ εἴρηκεν ὁ θεῖος θεσμός· [D] οἱ ξυνιέντες δὲ
κοινούμεθα τοῖς ἐπισταμένοις θεούς.
(For this reason then the ordinance forbids us first to eat those fruits
that grow downwards in the earth. For the earth is the last and lowest of
things. And Plato also says(882) that evil, exiled from the gods, now
moves on earth; and in the oracles the gods often call the earth refuse,
and exhort us to escape thence. And so, in the first place, the life‐
generating god who is our providence does not allow us to use to nourish
our bodies fruits that grow under the earth; and thereby enjoins that we
turn our eyes towards the heavens, or rather above the heavens.(883) One
kind of fruit of the earth, however, some people do eat, I mean fruit in
pods, because they regard this as a vegetable rather than a fruit, since
it grows with a sort of upward tendency and is upright, and not rooted
below the soil; I mean that it is rooted like the fruit of the ivy that
hangs on a tree or of the vine that hangs on a stem. For this reason then
we are forbidden to eat seeds and certain plants, but we are allowed to
eat fruit and vegetables, only not those that creep on the ground, but
those that are raised up from the earth and hang high in the air. It is
surely for this reason that the ordinance bids us also avoid that part of
the turnip which inclines to the earth since it belongs to the under
world, but allows us to eat that part which grows upwards and attains to
some height, since by that very fact it is pure. In fact it allows us to
eat any vegetables that grow upwards, but forbids us roots, and especially
those which are nourished in and influenced by the earth. Moreover in the
case of trees it does not allow us to destroy and consume apples, for
these are sacred and golden and are the symbols of secret and mystical
rewards. Rather are they worthy to be reverenced and worshipped for the
sake of their archetypes. And pomegranates are forbidden because they
belong to the under‐world; and the fruit of the date‐palm, perhaps one
might say because the date‐palm does not grow in Phrygia where the
ordinance was first established. But my own theory is rather that it is
because this tree is sacred to the sun, and is perennial, that we are
forbidden to use it to nourish our bodies during the sacred rites. Besides
these, the use of all kinds of fish is forbidden. This is a question of
interest to the Egyptians as well as to ourselves. Now my opinion is that
for two reasons we ought to abstain from fish, at all times if possible,
but above all during the sacred rites. One reason is that it is not
fitting that we should eat what we do not use in sacrifices to the gods.
And perhaps I need not be afraid that hereupon some greedy person who is
the slave of his belly will take me up, though as I remember that very
thing happened to me once before; and then I heard someone objecting:
“What do you mean? Do we not often sacrifice fish to the gods?” But I had
an answer ready for this question also. “My good sir,” I said, “it is true
that we make offerings of fish in certain mystical sacrifices, just as the
Romans sacrifice the horse and many other animals too, both wild and
domesticated, and as the Greeks and the Romans too sacrifice dogs to
Hecate. And among other nations also many other animals are offered in the
mystic cults; and sacrifices of that sort take place publicly in their
cities once or twice a year. But that is not the custom in the sacrifices
which we honour most highly, in which alone the gods deign to join us and
to share our table. In those most honoured sacrifices we do not offer
fish, for the reason that we do not tend fish, nor look after the breeding
of them, and we do not keep flocks of fish as we do of sheep and cattle.
For since we foster these animals and they multiply accordingly, it is
only right that they should serve for all our uses and above all for the
sacrifices that we honour most.” This then is one reason why I think we
ought not to use fish for food at the time of the rite of purification.
The second reason which is, I think, even more in keeping with what I have
just said, is that, since fish also, in a manner of speaking, go down into
the lowest depths, they, even more than seeds, belong to the under‐world.
But he who longs to take flight upwards and to mount aloft above this
atmosphere of ours, even to the highest peaks of the heavens, would do
well to abstain from all such food. He will rather pursue and follow after
things that tend upwards towards the air, and strive to the utmost height,
and, if I may use a poetic phrase, look upward to the skies. Birds, for
example, we may eat, except only those few which are commonly held
sacred,(884) and ordinary four‐footed animals, except the pig. This animal
is banned as food during the sacred rites because by its shape and way of
life, and the very nature of its substance—for its flesh is impure and
coarse—it belongs wholly to the earth. And therefore men came to believe
that it was an acceptable offering to the gods of the under‐world. For
this animal does not look up at the sky, not only because it has no such
desire, but because it is so made that it can never look upwards. These
then are the reasons that have been given by the divine ordinance for
abstinence from such food as we ought to renounce. And we who comprehend
share our knowledge with those who know the nature of the gods.)
Ὕπὲρ δὲ ὧν ἐπιτρέπει χρῆσθαι λέγομεν τοσοῦτον, ὡς οὐ πᾶσιν ἅπαντα,(885) τὸ
δυνατὸν δὲ ὁ θεῖος νόμος τῇ ἀνθρωπίνῃ φύσει σκοπῶν ἐπέτρεψε χρῆσθαι
τουτοισὶ τοῖς πολλοῖς, οὐχ ἵνα πᾶσι πάντες ἐξ ἀνάγκης χρησώμεθα· τοῦτο μὲν
γὰρ ἴσως οὐκ εὔκολον· ἀλλ᾽ ὅπως ἐκείνῳ, ὅτῳ ἄρα πρῶτον [178] μὲν ἡ τοῦ
σώματος συγχωρεῖ(886) δύναμις, εἶτά τις περιουσία συντρέχει καὶ τρίτον ἡ
προαίρεσις, ἣν ἐν τοῖς ἱεροῖς οὕτως ἄξιον ἐπιτείνειν, ὥστε καὶ ὑπὲρ τὴν
τοῦ σώματος δύναμιν ὁρμᾶν καὶ προθυμεῖσθαι τοῖς θείοις ἀκολουθεῖν θεσμοῖς.
ἔστι γὰρ δὴ τοῦτο μάλιστα μὲν ἀνυσιμώτερον αὐτῇ τῇ ψυχῇ πρὸς σωτηρίαν, εἰ
μείζονα λόγον αὑτῆς, [B] ἀλλὰ μὴ τοῦ σώματος τῆς ἀσφαλείας ποιήσαιτο, πρὸς
δὲ καὶ αὐτὸ τὸ σῶμα μείζονος καὶ θαυμασιωτέρας φαίνεται λεληθότως τῆς
ὠφελείας μεταλαγχάνον. ὅταν γὰρ ἡ ψυχὴ πᾶσαν ἑαυτὴν δῷ τοῖς θεοῖς, ὅλα τὰ
καθ᾽ ἑαυτὴν ἐπιτρέψασα τοῖς κρείττοσιν, ἑπομένης οἶμαι τῆς ἁγιστείας καὶ
πρό γε ταύτης τῶν θείων θεσμῶν ἡγουμένων, ὄντος οὐδενὸς λοιπὸν τοῦ
ἀπείργοντος καὶ ἐμποδίζοντος· πάντα γάρ ἐστιν ἐν τοῖς θεοῖς καὶ πάντα περὶ
αὐτοὺς ὑφέστηκε καὶ πάντα τῶν θεῶν ἐστι πλήρη· αὐτίκα μὲν αὐταῖς ἐλλάμπει
τὸ θεῖον φῶς, θεωθεῖσαι δὲ αὗται τόνον τινὰ καὶ ῥώμην ἐπιτιθέασι [C] τῷ
συμφύτῳ πνεύματι, τοῦτο δὲ ὑπ᾽ αὐτῶν στομούμενον ὥσπερ καὶ κρατυνόμενον
σωτηρίας ἐστιν αἴτιον ὅλῳ τῷ σώματι. τὸ δὲ ὅτι μάλιστα μὲν πάσας τὰς
νόσους, εἰ δὲ μή, ὅτι τὰς πλείστας καὶ μεγίστας ἐκ τῆς τοῦ πνεύματος εἶναι
τροπῆς καὶ παραφορᾶς συμβέβηκεν, οὐδεὶς ὅστις οἶμαι τῶν Ἀσκληπιαδῶν οὐ
φήσει.(887) οἱ μὲν γὰρ καὶ πάσας φασίν, οἱ δὲ τὰς πλείστας καὶ μεγίστας
καὶ ἰαθῆναι χαλεπωτάτας· μαρτυρεῖ δὲ τούτοις [D] καὶ τὰ τῶν θεῶν λόγια,
φημὶ δέ, ὅτι διὰ τῆς ἁγιστείας οὐχ ἡ ψυχὴ μόνον, ἀλλὰ καὶ τὰ σώματα
βοηθείας πολλῆς καὶ σωτηρίας ἀξιοῦται· σώζεσθαι γάρ σφισι καὶ τὸ “πικρᾶς
ὕλης περίβλημα βρότειον” οἱ θεοὶ τοῖς ὑπεράγνοις παρακελευόμενοι τῶν
θεουργῶν κατεπαγγέλλονται.
(And to the question what food is permitted I will only say this. The
divine law does not allow all kinds of food to all men, but takes into
account what is possible to human nature and allows us to eat most
animals, as I have said. It is not as though we must all of necessity eat
all kinds—for perhaps that would not be convenient—but we are to use first
what our physical powers allow; secondly, what is at hand in abundance;
thirdly, we are to exercise our own wills. But at the season of the sacred
ceremonies we ought to exert those wills to the utmost so that we may
attain to what is beyond our ordinary physical powers, and thus may be
eager and willing to obey the divine ordinances. For it is by all means
more effective for the salvation of the soul itself that one should pay
greater heed to its safety than to the safety of the body. And moreover
the body too seems thereby to share insensibly in that great and
marvellous benefit. For when the soul abandons herself wholly to the gods,
and entrusts her own concerns absolutely to the higher powers, and then
follow the sacred rites—these too being preceded by the divine
ordinances—then, I say, since there is nothing to hinder or prevent—for
all things reside in the gods, all things subsist in relation to them, all
things are filled with the gods—straightway the divine light illumines our
souls. And thus endowed with divinity they impart a certain vigour and
energy to the breath(888) implanted in them by nature; and so that breath
is hardened as it were and strengthened by the soul, and hence gives
health to the whole body. For I think not one of the sons of Asclepios
would deny that all diseases, or at any rate very many and those the most
serious, are caused by the disturbance and derangement of the breathing.
Some doctors assert that all diseases, others that the greater number and
the most serious and hardest to cure, are due to this. Moreover the
oracles of the gods bear witness thereto, I mean that by the rite of
purification not the soul alone but the body as well is greatly benefited
and preserved. Indeed the gods when they exhort those theurgists who are
especially holy, announce to them that their “mortal husk of raw
matter”(889) shall be preserved from perishing.)
Τίς οὖν ἡμῖν ὑπολείπεται λόγος, ἄλλως τε καὶ ἐν βραχεῖ νυκτὸς μέρει ταῦτα
ἀπνευστὶ ξυνεῖραι(890) συγχωρηθεῖσιν, οὐδὲν οὔτε προανεγνωκόσιν οὔτε
σκεψαμένοις περὶ αὐτῶν, [179] ἀλλ᾽ οὐδὲ προελομένοις ὑπὲρ τούτων εἰπεῖν
πρὶν ἢ τὰς δέλτους ταύτας αἰτῆσαι; μάρτυς δὲ ἡ θεός μοι τοῦ λόγου. ἀλλ᾽,
ὅπερ ἔφην, τί τὸ λειπόμενον ἡμῖν ὑμνῆσαι τὴν θεὸν μετὰ τῆς Ἀθηνᾶς καὶ τοῦ
Διονύσου, ὧν δὴ καὶ τὰς ἑορτὰς ἐν ταύταις ἔθετο ταῖς ἁγιστείαις ὁ νόμος;
ὁρῶ μὲν τῆς Ἀθηνᾶς πρὸς τὴν Μητέρα τῶν θεῶν διὰ τῆς προνοητικῆς ἐν
ἑκατέραις ταῖς οὐσίαις ὁμοιότητος [B] τὴν συγγένειαν ἐπισκοπῶ δὲ καὶ τὴν
Διονύσου μεριστὴν δημιουργίαν, ἣν ἐκ τῆς ἑνοειδοῦς καὶ μονίμου ζωῆς τοῦ
μεγάλου Διὸς ὁ μέγας Διόνυσος παραδεξάμενος, ἅτε καὶ προελθὼν ἐξ ἐκείνου,
τοῖς φαινομένοις ἅπασιν ἐγκατένειμεν, ἐπιτροπεύων καὶ βασιλεύων τῆς
μεριστῆς συμπάσης δημιουργίας. προσήκει δὲ σὺν τούτοις ὑμνῆσαι καὶ τὸν
Ἐπαφρόδιτον Ἑρμῆν· [C] καλεῖται γὰρ οὕτως ὑπὸ τῶν μυστῶν ὁ θεὸς οὗτος,
ὅσοι λαμπάδας φασὶν ἀνάπτειν Ἄττιδι τῷ σοφῷ. τίς οὖν οὕτω παχὺς τὴν ψυχήν,
ὃς οὐ συνίησιν, ὅτι δι᾽ Ἑρμοῦ μὲν καὶ Ἀφροδίτης ἀνακαλεῖται πάντα πανταχοῦ
τὰ τῆς γενέσεως ἔχοντα τὸ ἕνεκά του(891) πάντη καὶ πάντως ὃ τοῦ λόγου
μάλιστα ἴδιόν ἐστιν; Ἄττις δὲ οὐχ οὗτος ἐστιν ὁ μικρῷ πρόσθεν ἄφρων, νῦν
δὲ ἀκούων διὰ τὴν ἐκτομὴν σοφός; ἄφρων μὲν ὅτι τὴν ὕλην εἵλετο καὶ τὴν
γένεσιν ἐπιτροπεύει, σοφὸς δὲ ὅτι τὸ σκύβαλον τοῦτο εἰς κάλλος ἐκόσμησε
τοσοῦτον [D] καὶ μετέστησεν, ὅσον οὐδεμί ἂν μιμήσαιτο ἀνθρώπων τέχνη καὶ
σένεσις. ἀλλὰ τί πέρας ἔσται μοι τῶν λόγων; ἢ δῆλον ὡς ὁ τῆς μεγάλης ὕμνος
θεοῦ;
(And now what is left for me to say? Especially since it was granted me to
compose this hymn at a breath, in the short space of one night, without
having read anything on the subject beforehand, or thought it over. Nay, I
had not even planned to speak thereof until the moment that I asked for
these writing‐tablets. May the goddess bear witness to the truth of my
words! Nevertheless, as I said before, does there not still remain for me
to celebrate the goddess in her union with Athene and Dionysus? For the
sacred law established their festivals at the very time of her sacred
rites. And I recognise the kinship of Athene and the Mother of the Gods
through the similarity of the forethought that inheres in the substance of
both goddesses. And I discern also the divided creative function of
Dionysus, which great Dionysus received from the single and abiding
principle of life that is in mighty Zeus. For from Zeus he proceeded, and
he bestows that life on all things visible, controlling and governing the
creation of the whole divisible world. Together with these gods we ought
to celebrate Hermes Epaphroditus.(892) For so this god is entitled by the
initiated who say that he kindles the torches for wise Attis. And who has
a soul so dense as not to understand that through Hermes and Aphrodite are
invoked all generated things everywhere, since they everywhere and
throughout have a purpose which is peculiarly appropriate to the
Logos?(893) But is not this Logos Attis, who not long ago was out of his
senses, but now through his castration is called wise? Yes, he was out of
his senses because he preferred matter and presides over generation, but
he is wise because he adorned and transformed this refuse, our earth, with
such beauty as no human art or cunning could imitate. But how shall I
conclude my discourse? Surely with this hymn to the Great Goddess.)
Ὦ θεῶν καὶ ἀνθρώπων μῆτερ, ὦ τοῦ μεγάλου σύνθωκε καὶ σύνθρονε Διός, ὦ πηγὴ
τῶν νοερῶν θεῶν, ὦ τῶν νοητῶν ταῖς ἀχράντοις οὐσίαις συνδραμοῦσα καὶ τὴν
κοινὴν ἐκ πάντων αἰτίαν παραδεξαμένη [180] καὶ τοῖς νοεροῖς ἐνδιδοῦσα
ζωογόνε θεὰ καὶ μῆτις καὶ πρόνοια καὶ τῶν ἡμετέρων ψυχῶν δημιουργέ, ὦ τὸν
μέγαν Διόνυσον ἀγαπῶσα καὶ τὸν Ἄττιν ἐκτεθέντα περισωσαμένη καὶ πάλιν
αὐτὸν εἰς τὸ γῆς ἄντρον καταδυόμενον ἐπανάγουσα, ὦ πάντων μὲν ἀγαθῶν τοῖς
νοεροῖς ἡγουμένη θεοῖς, πάντων δὲ ἀποπληροῦσα τὸν αἰσθητὸν κόσμον, πάντα
δὲ ἡμῖν ἐν πᾶσιν ἀγαθὰ χαρισαμένη, δίδου πᾶσι [B] μὲν ἀνθρώποις
εὐδαιμονίαν, ἧς τὸ κεφάλαιον ἡ τῶν θεῶν γνῶσίς ἐστι, κοινῇ δὲ τῷ Ῥωμαίων
δήμῳ, μάλιστα μὲν ἀποτρίψασθαι τῆς ἀθεότητος τὴν κηλίδα, πρὸς δὲ καὶ τὴν
τύχην εὐμενῆ συνδιακυβερνῶσαν αὐτῷ τὰ τῆς ἀρχῆς πολλὰς χιλιάδας ἐτῶν, ἐμοὶ
δὲ καρπὸν γενέσθαι τῆς περὶ σὲ θεραπείας ἀλήθειαν ἐν τοῖς περὶ θεῶν
δόγμασιν, ἐν θεουργίᾳ τελειότητα, πάντων ἔργων, οἷς προσερχόμεθα περὶ τὰς
πολιτικὰς [C] καὶ στρατιωτικὰς πράξεις,(894) ἀρετὴν μετὰ τῆς ἀγαθῆς τύχης
καὶ τὸ τοῦ βίου πέρας ἄλυπον τε καὶ εὐδόκιμον μετὰ τῆς ἀγαθῆς ἐλπίδος τῆς
ἐπὶ τῇ παρ᾽ ὑμᾶς πορείᾳ.