diff --git a/data/tlg0007/tlg090/tlg0007.tlg090.perseus-eng4.xml b/data/tlg0007/tlg090/tlg0007.tlg090.perseus-eng4.xml new file mode 100644 index 000000000..1e6a3b9ef --- /dev/null +++ b/data/tlg0007/tlg090/tlg0007.tlg090.perseus-eng4.xml @@ -0,0 +1,771 @@ + + + + + + + Of the word <foreign xml:lang="grc">ΕΙ</foreign> engraven over + the gate of Apollo's temple at Delphi. + Plutarch + William W. Goodwin + R. Kippax + Perseus Project, Tufts University + Gregory Crane + + Prepared under the supervision of + Lisa Cerrato + Rashmi Singhal + Bridget Almas + + The National Endowment for the Humanities + + + Trustees of Tufts University + Medford, MA + Perseus Project + 2010-12-13 + + + + + Plutarch + Plutarch's Morals. + + Translated from the Greek by several hands. Corrected and revised + by + William W. Goodwin, PH. D. + + + Boston + Little, Brown, and Company + Cambridge + Press Of John Wilson and son + 1874 + + 4 + + The Internet Archive + + + + + + +

optical character recognition

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+ Of the word ΕΙ engraven over the gate of + Apollo's temple at Delphi. Ammonius, Lamprias, Plutarch, Theon, + Eustrophus, Nicander. + +
+

I HAPPENED not long since, dear Serapion, on certain not unelegant verses, + which Dicaearchus supposes Euripides to have spoken to King Archelaus: + + + I'm poor, you rich, I'll therefore nothing give; + Lest me or fool or beggar you believe. + + +

+

For he who out of his little estate makes small presents to those that have + great possessions does them no pleasure; nay, being not believed to give + even that little for nothing, he incurs the suspicion of being of a sordid + and ungenerous disposition. But since pecuniary presents are both in bounty + and beauty far inferior to such as proceed from learning and wisdom, it is + honorable both to make such presents, and at our giving them, to desire + suitable returns from the receivers. I therefore, sending to you,—and + through you to our friends in those parts,—as a first-fruit offering, some + discourses concerning the Pythian affairs, confess that I do in requital + expect others, both more and better, from you, as being persons conversant + in a great city, and enjoying more leisure amongst many books and + conferences of all sorts. For indeed our good Apollo seems to cure and solve + such difficulties as occur in the ordinary management of our life, by giving + his oracles to those that resort to him; but as for those which concern learning, he leaves and proposes them to that + faculty of the soul which is naturally addicted to the study of philosophy, + imprinting in it a desire leading to truth; as is manifest both in many + other matters. and in the consecration of this inscription EI. For it is not probable. that it was by + chance or by a lottery (as it were) of letters that this word alone was + placed in the principal seat in the God's temple, and received the dignity + of a sacred donary and spectacle; but it is highly credible that those who + at the beginning philosophized concerning this God gave it that station, + either as. seeing it in some peculiar and extraordinary power, or using it + as a symbol to signify some other thing worthy of our attention.

+

Having therefore often formerly declined and avoided this discourse, when + proposed in the school, I was lately surprised by my own children as I was + debating with certain strangers, who were on their departure out of Delphi, + so that I could not in civility hold them in suspense nor yet refuse + discoursing with them, since they were exceeding earnest to hear something. + Being therefore set down by the temple, I began myself to search into some + things, and to ask them concerning others, being by the place and the very + talk put in mind of those things we had heretofore, when Nero passed through + these parts, heard Ammonius and some others discourse; the same difficulty + having been then likewise in this very place propounded.

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Since therefore this God is no less a philosopher than a prophet, Ammonius + seemed to all of us rightly to apply every one of his names to this purpose, + and to teach that he is Pythius (or a questionist) to those who + begin to learn and enquire; Delius and Phanaeus (or a + manifester and prover) to those to whom + somewhat of the truth is already manifest and shines forth; Ismenius (or + knowing) to those that have acquired knowledge; and + Leschenorius (or discoursing) when they practise and enjoy + their science, making use of it to discourse and + philosophize with one another. Now, forasmuch as to philosophize implies to + enquire, to wonder, and to doubt, it is probable (he said) that many of the + things that concern God are not unfitly concealed under enigmas, and require + that one should ask the reason why, and seek to be instructed in the causes, + —as, why of all wood fir only is burnt in the eternal fire, why the laurel + only is used in fumigations, why there are erected but two statues of the + Fates, they being everywhere else thought to be three, why no woman is + permitted to have access to the oracle, what is the reason of the tripod, + and other such like things, which, being proposed to those who are not + altogether irrational and soulless, allure and incite them to consider, + hear, and discourse something about them. And do but behold how many + questions these inscriptions, Know thyself and Nothing too much, have set afoot amongst the + philosophers, and what a multitude of discourses has sprung up from each of + them, as from a seed; than neither of which, I think the matter now in + question to be less fruitful.

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Ammonius having spoken thus, Lamprias the Delphian said: The reason indeed + which we have heard of this is plain and very short; for they say that those + Sages, who were by some called Sophisters, were but five, Chilo, Thales, + Solon, Bias, and Pittacus. But after that Cleobulus the tyrant of the + Lindians, and Periander the Corinthian, though wholly destitute of virtue + and wisdom, had by their power, friends, and courtesy forced a reputation, + they usurped the name of Sages, and set forth and dispersed all over Greece + certain sentences and sayings, not unlike to those which had been spoken by + the five former wise men. The five, however, being discontented at this, + would not reprove their arrogancy, nor openly contest and enter into + quarrels for glory with men of so great power; but assembling here together, + and consulting with one another, they consecrated + the letter E, which is in the order of the + alphabet the fifth, and signifies five in number, protesting of themselves + before the God that they were but five, and rejecting and abdicating the + sixth and seventh as not belonging to them. Now that these things are not + spoken beside the cushion, any one might understand who should have heard + those who have care of the temple naming the golden EI the EI of Livia, the + wife of Augustus Caesar; and the brazen one the El of the Athenians; but the first and ancientest of all, + which is the wooden one, they call the EI + of the Sages, as not being of any one, but the common dedication of them + all.

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At this Ammonius gently smiled, supposing Lamprias to have delivered an + opinion of his own, but to have feigned that he had heard the story from + others, lest he might be obliged to give an account of it. But another of + those that were present said that this had some affinity with what a certain + Chaldean stranger had lately babbled, to wit, that there are in the alphabet + seven letters rendering a perfect sound of themselves, and in the heavens + seven stars moved by their own proper motion, not bound or linked to that of + the others; that E is from the beginning the second in order of the vowels, + and the sun the second of the planets, or next to the moon, and that the + Greeks do unanimously (so to speak) repute Apollo to be the same with the + sun. But these things, said he, wholly savor of his counting-table and his + trifling. But Lamprias, it seems, was not sensible of his having stirred up + all those of the temple against his discourse. For there was not a man of + the Delphians who knew any thing of what he said; but they all alleged the + common and current opinion, holding that neither the sight nor the sound of + this writing, but the word alone as it was written, contained some symbol or + secret signification.

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For the syllable EI (if) is, + as the Delphians conceive it, and as Nicander the + priest (who was then present) also said, a conveyance and form of prayer to + the God, and has the leading place in the questions of those who at every + turn use it, asking if they shall overcome, if + they shall marry, if it is convenient to go to sea, + if to till the ground, if to travel. And the + wise God, bidding adieu to the logicians, who think nothing at all can be + made of this particle EI and any clause + following it, understands and admits all interrogations annexed to it, as + real things. Now, because it is proper for us to consult him as a prophet, + and common to pray to him as a God, they suppose that this word has no less + a precatory than an interrogatory power. For every one who prays or wishes + says, εἰ γὰρ ὤφελον, O if I + were, c. And Archilochus has also this expression: + + If I might be so happy as to touch + My Neobule's hand. + + +

+

And they say that the second syllable in the word εἴθε is redundant like θήν + in this of Sophron, Ἅμα τέκνων θὴν + δευομένα, desiring also children; and in this of + Homer, Ὡς θὴν καὶ σὸν ἐγὼ λύσω μένος, + as I will also foil thy strength; but in the word EI there is sufficiently declared an optative + power.

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Nicander having delivered these words, our friend Theon, whom you know, asked + Ammonius if he might have liberty to plead for logic, which was so highly + injured. And Ammonius bidding him speak and defend it, he said: Now that + this God is a most expert logician many of his oracles show; for it is, to + wit, the part of the same artist to dissolve and frame ambiguities. + Moreover, as Plato said, when an oracle was given to the Greeks that they + should double the altar in Delos, which is a work of the utmost perfection + in geometry, that the God did not order the doing of that very thing, but + commanded the Greeks to apply themselves to geometry; so the same God, by + giving ambiguous oracles, honors and recommends logic, as necessary to those who desire to understand him + aright. Now this conjunction El, or + if, has a very great efficacy in logic, as forming + the most rational proposition; for how can it be otherwise, since the very + brutes have indeed the knowledge of the substance of things, but to man only + has Nature given the consideration and judgment of consequence? For that + there is both day and light, wolves and dogs and birds are sensible. But + that if it is day there must be light, no other animal understands but man, + who only has the conception of antecedent and consequent, of the + significance and connection of these things with one another, and of their + habitude and difference, from which demonstrations take their principal + beginnings. Now since philosophy is conversant about truth, since the light + of truth is demonstration, and the beginning of demonstration this + connection of propositions; the faculty which contains and effects this was + by wise men, with good reason, consecrated to the God who most of all loves + truth. Now the God indeed is a prophet, and the art of prophesying is a + divination concerning the future from things that are present and past. For + neither is the original of any thing without a cause, nor the foreknowledge + of any thing without reason. But since all things that are done follow and + are connected to those that have been done, and those that shall be done to + those that are done, according to the progress proceeding from the beginning + to the end; he who knows how to look into the causes of this together, and + naturally connect them one with another, knows also and divines What things now are, shall be, or e'er have been.Il. I. 70. + +

+

And Homer indeed excellently well places first things that are present, and + afterwards what is future and past. For by the very nature of the connection + the argument is based on that which now is. Thus, if + this is, that preceded; + and again, if this is, that + shall be. For the knowledge of the consequence is, as has been said, + an artificial and rational thing; but sense gives the assumption to reason. + Whence (though it may seem indecent to say it) I will not be afraid to aver + this, that the tripod of truth is reason, which recognizes the dependence of + the consequent on the antecedent, and then, assuming the reality of the + antecedent, infers the conclusion of the demonstration. If then the Pythian + Apollo delights in music, and is pleased with the singing of swans and the + harmony of the lute, what wonder is it that, for the sake of logic, he + embraces and loves this argumentative particle, which he sees the + philosophers so much and so frequently to use? Hercules indeed, not having + yet unbound Prometheus, nor conversed with the sophisters that were with + Chiron and Atlas, but being still a young man and a plain Boeotian, at first + abolished logic and derided this word EI; + but afterwards he seemed by force to have seized on the tripod, and + contended with our God himself for the pre-eminence in this art; for being + grown up in age, he appeared to be the most expert both in divination and + logic.

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Theon having ended his speech, I think it was Eustrophus the Athenian who + said to us: Do you not see how valiantly Theon vindicates logic, having, in + a manner, got on the lion's skin? So it is not right even for us—who + comprehensively place all the affairs, nature, and principles of things both + divine and human in number, and make it most especially the author and lord + of honest and estimable things—to be at quiet, but we must willingly offer + the first-fruits of our dear mathematics to the God; since we think that + this letter E does not of itself differ from the other letters either in + power, figure, or expression, but that it has been preferred as being the + sign of that great number which has an influence over all things, called the + Quinary (or Pemptas), from which the Sages have + expressed the art of numbering by the verb πεμπτάζειν (signifying to account by fives). Now + Eustrophus spake these things to us, not in jest, but because I did at that + time studiously apply myself to the mathematics, and perhaps also in every + thing to honor that saying, Nothing too much, as + having been conversant in the Academy.

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I answered therefore that Eustrophus has excellently solved the difficulty by + number. For (said I) since all number is distributed into even and odd, + unity is in efficacy common to them both,—for that being added to an even + number, it makes it odd, and to an odd, it makes it even, two constituting + the beginning of the even, and three of the odd. Now the number of five, + composed of these two, is deservedly honored, as being the first compound + made of the first simple numbers, and is called the marriage, for the + resemblance of the odd with the male, and the even with the female. For in + the divisions of the numbers into equal parts, the even, being wholly + separated, leaves a certain capacious beginning and space in itself; but in + the odd, suffering the same thing, there always remains a middle, of + generative distribution, by which it is more fruitful than the other, and + being mixed is always master, never mastered. For by the mixture of both, + even and odd together, there is never produced an even number but always an + odd. But which is more, either of them added to and compounded with itself + shows the difference; for no even joined with another even ever produced an + odd, or went forth of its proper nature, being through weakness unable to + generate another and imperfect. But odd numbers mixed with odd do, through + their being every way fruitful, produce many even ones. Time does not now + permit us to set down the other powers and differences of numbers. Therefore + have the Pythagoreans, through a certain resemblance, said that five is the + marriage of the first male and the first female number. This also is it for which it is called Nature, by the + multiplication of itself determining again into itself. For as Nature, + taking a grain of wheat for seed and diffusing it, produces many forms and + species between, by which she brings her work to an end, but at last she + shows again a grain of wheat, restoring the beginning in the end of all; so, + while the rest of the numbers, when they are multiplied into others, + terminate by the increase only those of five and six, multiplied by + themselves, bring back and preserve themselves. For six times six makes + thirty-six, and five times five makes twenty-five. And again, six does this + once, and only after one manner, to wit, when it is squared. But this indeed + befalls five both by multiplication and by composition with itself, to which + being added, it alternatively makes itself and ten; and this as far as all + number can extend, this number imitating the beginning or first Cause which + governs the universe. For as that first Cause, preserving the world by + itself, does reciprocally perfect itself by the world, as Heraclitus says of + fire, Fire turns to all things, and all things to + fire; +

+

and as money is changed for gold, and gold for money; so the congress of five + with itself is framed by Nature to produce nothing imperfect or strange, but + has limited changes; for it either generates itself or ten, that is, either + what is proper to itself, or what is perfect.

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Now if any one shall say, What is all this to Apollo? we will answer, that it + concerns not Apollo only, but Bacchus also, who has no less to do with + Delphi than Apollo himself. For we have heard the divines, partly in verse + partly in prose, saying and singing, that the God is of his own nature + incorruptible and eternal, but yet, through a certain fatal decree and + reason, suffers changes of himself, having sometimes his nature kindled into + a fire, and making all things alike, and otherwhiles becoming various, in + different shapes, passions, and powers, like unto + the World, and is named by this best-known of names. But the wiser, + concealing from the vulgar the change into fire, call him both Apollo from + his unityDeriving Apollo from + α and πολύς (or πολλός), + much. (G.) and Phoebus from his purity and + unpollutedness. But as for the passion and change of his conversion into + winds, water, earth, stars, and the various kinds of plants and animals, and + its order and disposition, this they obscurely represent as a certain + distraction and dismembering; and they now call him Dionysus, Zagreus, + Nyctelius, and Isodaetes, exhibiting and chanting forth certain corruptions, + disparitions, deaths, and resurrections, which are all riddles and fables + suited to the said mutations. To Dionysus or Bacchus they sing dithyrambic + verses, full of passions and change, joined with a certain wandering and + agitation backwards and forwards; for, as Aeschylus says, + + The dithyramb, whose sounds are dissonant, + 'Tis fit should wait on Bacchus. + + +

+

But to Apollo they sing the well-ordered paean and a discreet song. And + Apollo both in their sculptures and statues they always make to be young and + never declining to old age; but Dionysus they represent in many shapes and + forms. Lastly, to the one they attribute equality, order, and unmixed + gravity; but to the other, a certain unequal mixture of sports, petulancy, + gravity, and madness, surnaming him, + + Evius Bacchus, who to rage incites + Women on tops of mountains, and delights + In frantic worship. + + +

+

Thus they not unfitly touch the property of both changes. Now because the + time of the revolutions in these changes is not equal, but that of the one + which they call Koros (that is, satiety) is longer, and + that of the other named Chresmosyne (or want) shorter; + observing in this the proportion, they all the rest + of the year use in their sacrifices the paean; but at the beginning of + winter, rousing up the dithyramb, and laying the paean to rest, they do for + three months invocate Bacchus instead of Apollo, esteeming the creation of + the world to be the same in proportion of time to the conflagration of it as + three to one.

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But these things have perhaps had more than sufficient time spent on them. + This, however, is evident, that they properly attribute to this God the + number of five, saying that it sometimes of itself produces itself like + fire, and other whiles the number of ten, like the world. But do we think + that this number is not also concerned with music, which is of all things + most acceptable to this God For the chiefest operation of harmony is, as one + may say, about symphonies. Now that these are five and no more, reason + convinces even him who will by his senses without reasoning make trial + either on strings or pipe-holes. For all these accords take their original + in proportions of number; and the proportion of the symphony diatessaron is + sesquitertial, of diapente sesquialter, of diapason duple, of diapason with + diapente triple, and of disdiapason quadruple. But as for that which, + transcending all measures, the musicians add to these, naming it diapason + with diatessaron, it is not fit we should receive it, gratifying the + unreasonable pleasure of the ear against proportion, which is as the law. I + may therefore let pass the five positions of the tetrachords, and also the + five first,—whether they are to be called tones, tropes, or + harmonies,—according to the changes of which by rising or falling, either to + more or less, the rest are bases or trebles. And, whereas there are many or + rather infinite intervals, are not five of them only used in music, to wit, + diesis, hemitonion, tons, triemitonion, and ditonon? Nor is there in the + voice any other space, either greater or less, that, being distinguished by + base or treble, comes into melody.

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Passing by many other such like things, said I, I will produce only Plato; + who says, that there is but one world, but that if this were not alone, so + that there were others besides it, they would be in all five and no more. + For indeed, though there is but this one only world, as Aristotle is also of + opinion, yet this world is in some sort composed and assembled of five, of + which one indeed is of earth, another of water, the third of fire, the + fourth of air, and the fifth, being heaven, some call light and others the + sky; and some also name this same the fifth essence, which alone of all, + bodies is naturally carried about in a circle, and not of necessity or + otherwise by accident. Wherefore Plato, knowing that, of the figures which + are in Nature, there are five most excellent and perfect,—to wit, the + pyramid, the cube, the octahedron, the icosahedron, and the + dodecahedron,—has fitly accommodated each of them to each of these worlds or + bodies.

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There are some also who apply the faculties of the senses, being equal in + number, to these five first bodies, seeing the touch to be firm and earthly, + and the taste to perceive the qualities of savors by moisture. Now the air + being struck upon is a voice and sound to the ear; and as for the other + two,—the scent, which the smell has obtained for its object, being an + exhalation and engendered by heat, is fiery; and the sight, which shines by + reason of its affinity to the sky and light, has from them a temperature and + complexion equally mingled of both. Now neither has any animal any other + sense, nor the world any other nature simple and unmixed; but there has been + made, as appears, a certain wonderful distribution and congruity of five to + five.

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Having here stopped a little, and made a small pause between, I said: What a + fault, O Eustrophus, were we like to have committed, having almost passed by + Homer, as if he were not the first that distributed the world into five parts, who assigned the three which are in the + midst to three Gods, and left the two extremes, Olympus and the Earth—of + which one is the limit of things above, the other of things below—common and + undistributed.See + Il. XV. 189. But we must, as Euripides says, + return to our discourse. For those who magnify the quaternary, or number of + four, teach not amiss, that every solid body had its generation by reason of + this. For since every solid consists in length and breadth, having withal a + depth; and since before length there is extant a point, answerable to unity, + and length without breadth is called a line and consists of two; and the + motion of a line towards breadth exhibits also the procreation of a + superficies in the number three; and the argumentation of this, when depth + is added to it, goes on to a solid in the number four; it is manifest to + every one, that the quaternary, having carried on Nature hitherto, and even + to the perfecting of a body and the exhibiting it tangible, massy, and + solid, has yet at last left it wanting the greatest accomplishment. For that + which is inanimate is, to speak sincerely, orphan-like, imperfect, and fit + for nothing at all, unless there is some soul to use it; but the motion or + disposition introducing a soul, being a change made by the number five, adds + the consummation to Nature, and has a reason so much more excellent than the + quaternary, as an animal differs in dignity from that which is inanimate. + Moreover, the symmetry and power of this number five, having obtained + greater force, has not permitted the animate body to proceed to infinite + sorts, but has exhibited five species of all things that have life. For + there are Gods, Genii, and heroes, and then after them the fourth sort is + men, and the fifth and last the irrational and brutish animal. Furthermore, + if you divide the soul itself according to its nature, its first and most + obscure part or faculty is the vegetative, the second the sensitive, then + the concupiscible, after that the irascible; and + having brought on and perfected Nature in the faculty of the rational, it + rests in this fifth, as in the top of all.

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Now the generation of this number, which has so many and so great faculties, + is also beautiful,—not that which we have already discoursed of, from two + and three, but that which the first principle joined with the first square + has exhibited. For the principle of all number is unity, and the first + square is the quaternary; now the quinary is composed of these, as of form + and of matter which has attained to perfection. And if it is right, which + some hold, that unity is also square, as being the power of itself and + terminating in itself; the quinary, being made of the first two squares, + could not have a more noble original.

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But as for its greatest excellency, I fear, lest being spoken it should press + our Plato as much as he himself said Anaxagoras was pressed by the name of + the moon, when he made a certain opinion concerning her illuminations, which + was very ancient, to be an invention of his own. For has he not said this in + his dialogue entitled Cratylus?See + Cratyl. p. 403 A. +

+

Yes indeed, answered Eustrophus; but I see not any thing that has fallen out + like it. And yet you know, that in the SophisterSee Sophist. p. 254 D. he demonstrates five + principal beginnings, to wit, that which is, or + Ens (τὸ ὄν), the + Same, the Different, adding to these, for a + fourth and fifth, Motion, and Rest. Again, in his + dialogue called Philebus,See + Phileb. p. 23 C-E. using another manner of division, he says, + that there is one thing Infinite, and another the End; and that all + generation consists of these two mixed together. Then he puts the cause by + which they are mixed for the fourth kind; and has left us to conjecture the + fifth, by which the things that were mixed have again a division and + dissipation. Now I am of opinion that these last + are delivered as the images or representations of those before,—to wit, the + things engendered of Ens, the Infinite of Motion, the End of Rest, the + Mixing Principle of the Same, and the Separating Principle of the Different. + But if these are different from those, yet both that way and this way these + principles are still distinguished into five kinds and differences. Now some + one, said he, being persuaded of these things and seeing them before Plato, + consecrated to the God two E E, for a mark and symbol of the number of all + things. And having perhaps further understood that good also appears in five + kinds, of which the first is the mean, the second the commensurate, the + third understanding, the fourth the sciences, arts, and true opinions in the + soul, and the fifth a certain pleasure, pure and unmixed with sorrow; he + stops there, subjoining that of Orpheus: In the + sixth age stay your desire of singing. +

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After what I have spoken to you, I said, Yet one short word to those about + Nicander, I'll sing to men of skill. +

+

For on the sixth day of the new moon, when you introduce the Pythia into the + Prytaneum, the first of the three lots tends with you towards five, casting + neither three, nor two, one to another. + I leave this corrupt passage as I find it in the old + translation. The Greek cannot be tortured into any sense. (G.) + For is not this so?

+

It is so, said Nicander; but the cause is not to be told to others.

+

Well then, said I smiling, till such time as the God admits us, being + consecrated, to know the truth, this also shall be added to those things + that have been spoken concerning the quinary. This end, as I remember, had + the discourse of the arithmetical and mathematical encomiums of E.

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But Ammonius, who had himself also bestowed not the worst part of his time in + mathematical philosophy, was delighted with what had been spoken, and said: + It is not meet too eagerly to oppose these young men about these things, + except by saying that every one of the numbers will afford you, if you + desire to praise it, no small subject of commendations. And what need is + there to speak of others? For the septener, sacred to Apollo, will take up a + day's time, before one can in words run through all its powers. We shall + therefore pronounce, that the Sages do at once contest both against common + law and a long series of time, if, throwing the septenary out of its seat, + they consecrate the quinary to the God, as being more suitable to him. I am + therefore of opinion, that this syllable signifies neither number, order, + nor connection, nor any other of the deficient parts, but is a self-perfect + appellation and salutation of the God, which brings the speaker to the + conception of the power of the God at the very moment of uttering it. For + the God in a manner calls upon every one of us who comes hither, with this + salutation, Know thyself, which is nothing inferior to All hail. And we + again, answering the God, say to him Εἶ, + thou art; attributing to him the true, unfeigned, and sole + appellation of being, as agreeing to him alone.

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For we indeed do not at all essentially partake of being; but every mortal + nature, being in the midst between generation and corruption, exhibits an + appearance, and an obscure and weak opinion of itself. And if you fix your + thought, desiring to comprehend it,—as the hard grasping of water, by the + pressing and squeezing together that which is fluid, loses that which is + held,—so when reason pursues too evident a perception of any one of the + things subject to passion and change, it is deceived and led away, partly + towards its generation and partly towards its corruption, being able to + apprehend nothing either remaining or really + subsisting. For we cannot, as Heraclitus says, step twice into the same + river, or twice find any perishable substance in the same state; but by the + suddenness and swiftness of the change, it disperses and again gathers + together, comes and goes. Whence what is generated of it reaches not to the + perfection of being, because the generation never ceases nor is at an end; + but always changing, of seed it makes an embryo, next an infant, then a + child, then a stripling, after that a young man, then a full-grown man, an + elderly man, and lastly, a decrepit old man, corrupting the former + generations and statues by the latter. But we ridiculously fear one death, + having already so often died and still dying. For not only, as Heraclitus + said, is the death of fire the generation of air, and the death of air the + generation of water; but you may see this more plainly in men themselves; + for the full-grown man perishes when the old man comes, as the youth + terminated in the full-grown man, the child in the youth, the infant in the + child. So yesterday died in to-day, and to-day dies in to-morrow; so that + none remains nor is one, but we are generated many, according as matter + glides and turns about one phantasm and common mould. For how do we, if we + remain the same, delight now in other things than we delighted in before? + How do we love, hate, admire, and contemn things contrary to the former? How + do we use other words and other passions, not having the same form, figure, + or understanding? For neither is it probable we should be thus differently + affected without change, neither is he who changes the same. And if he is + not the same, neither is he at all; but changing from the same, he changes + also his being, being made one from another. But the sense is deceived + through the ignorance of being, supposing that to be which appears.

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What then is it that has really a being? That which is eternal, unbegotten, + and incorruptible, to which no time brings a + change. For time is a certain movable thing appearing in connection with + fleeting matter, always flowing and unstable, like a leaky vessel full of + corruption and generation; of which the sayings after and before, + it has been and it shall + be, are of themselves a confession that it has no being. For to say + that what not yet is or what has already ceased to be is in being, how + foolish and absurd is it. And as for that on which we chiefly ground the + under standing of time,—saying, the instant, present, and now,— this again + reason wholly rejects and overthrows; for it is lost between the future and + the past, like a flash of light, and is separated into two when we will + behold it. Now if the same thing befalls Nature, which is measured by time, + as does the time which measures it, there is nothing in it permanent or + subsistent, but all things are either breeding or dying, according to their + commixture with time. Whence also it is not lawful to say of any thing which + is, that it was or shall be; for these are inclinations and departures and + changes of that whose nature is not to continue in being.

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But God, we must say, is, and he is not in any time, but in + eternity, which is immovable without time, and free from inclination, in + which there is nothing first, or last, or newer; but being one, it has + filled its eternal duration with one only now; and + that only is which is really according to this, of which it + cannot be said, that it either was or shall be, or that it begins or shall + end. Thus ought those who worship to salute and invocate this Eternal Being, + or else indeed, as some of the ancients have done, with this expression + Εἶ ἴν, Thou art one. For + the Divinity is not many, as every one of us is made of ten thousand + differences in affections, being a confused heap, filled with all + diversities. But that which is must be one, as one must have a + being. But diversity, which is esteemed to be different from being, goes + forth to the generation of that which is not. + Whence both the first of his names agrees rightly with this God, as do also + the second and third. For he is called Apollo, as denying plurality and + rejecting multitude; and Ieïos, as being only one; and Phoebus was the name + given by the ancients to every thing that is pure and chaste; as the + Thessalians even to this day, if I am not mistaken, say of their priests, + when on vacant days they abstain from the temples and keep themselves + retired, that they purify themselves (φοιβονομεῖσθαι). Now that which is one is sincere and pure. + For pollution is by the mixture of one thing with another; as Homer, + speaking of a piece of ivory dyed red, said it was polluted by the dye, and dyers say of mixed colors that they are + corrupted, and call the mixture itself corruption. It is therefore always + requisite for that which is incorruptible and pure to be one and + unmixed.

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Now, as for those who think Apollo and the Sun to be the same, they are to be + caressed and loved for their ingenuity, as placing the notion of God in that + which they most reverence, of all things that they know and desire. And now, + as if they were dreaming of God the most glorious dream, let us stir up and + exhort them to ascend higher, and to contemplate his reality and his + essence; but to honor also this his image (the Sun), and to venerate that + generative faculty he has placed in it, since it exhibits in some sort by + its brightness—as far as it is possible for a sensible thing to represent an + intellectual, and a movable thing that which is permanent—certain + manifestations and resemblances of his benignity and blessedness. But as for + those his sallyings out and changes, when he casts forth fire,... and + when he again draws himself in, afterwards extending himself into the earth, + sea, winds, animals, and strange accidents both of animals and plants, they + cannot so much as be hearkened to without impiety; or else God will be worse + than the child in the poet,—who made himself sport with a heap of sand, + first raised and then again scattered abroad by + himself,—if he shall do the same in respect of the universe, first framing + the world when it was not, and then destroying it when made. On the + contrary, whatsoever of him is in any sort infused into the world, that + binds together its substance, and restrains the corporeal weakness which + tends to corruption. And it seems to me that this word is chiefly opposed to + that doctrine, and that Εἶ, Thou + art, is spoken to this God, as testifying that there is never in + him any going forth or change. But to do and suffer this agrees to one of + the other Gods, or rather Daemons, ordained to take care about Nature in + generation and corruption; as is immediately manifest from their names, + being wholly contrary and of different significations. For the one is called + Apollo (or not many), the other Pluto (or many); + the one Delius (from clearness), the other Aidoneus (from + obscurity); the one Phoebus (or shining), the + other Scotius (or dark); with the one are the Muses and + Mnemosyne (or song and memory) with the other + Lethe and Siope (or forgetfulness and silence). + The one is (from contemplating and showing) named + Theorius and Phanaeus; the other is + + Prince of dark night and sluggish sleep, whose fate + Is that men him most of all Gods do hate. + + +

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Of Apollo also Pindar not unpleasantly sung, that he The gentlest of all Gods to mortals is declared. +

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And therefore Euripides rightly also said: + + These mournful songs suit well with men deceased, + With which gold-haired Apollo's no way pleased. + + +

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And before him Stesichorus: + + Apollo joys in sports and pleasant tones; + But Pluto takes delight in griefs and moans. + + +

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Sophocles also evidently attributes to either of them his proper instruments, + in these words: + + Neither the lute nor psaltery is fit + For mournful matters. + + +

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For it is but very lately, and in a manner of yesterday, that the pipe has + dared to introduce itself into delightful matters; having in former times + drawn men to mourning, and possessing about these things no very honorable + or splendid employment. But afterwards all was brought into confusion, which + was due especially to those who confounded the affairs of the Gods with + those of the Genii.

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But the sentence, Know thyself, seems in one respect to contradict this word + EI, and in another to agree with it. + For the one is pronounced with admiration and veneration to God, as being + eternal; and the other is a remembrance to mortal men of their nature and + infirmity.

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