(380) ‘God plants guilt among men when he desires utterly to destroy a house.’ And if a poet writes of the sufferings of Niobe—the subject of the tragedy in which these iambic verses occur—or of the house of Pelops, or of the Trojan war or on any similar theme, either we must not permit him to say that these are the works of God, or if they are of God, he must devise some explanation of them such as we are seeking; he must say that God did what was just and right, and they were the better for being punished; but that those who are punished are miserable, and that God is the author of their misery—the poet is not to be permitted to say; though he may say that the wicked are miserable because they require to be punished, and are benefited by receiving punishment from God; but that God being good is the author of evil to any one is to be strenuously denied, and not to be said or sung or heard in verse or prose by any one whether old or young in any well-ordered commonwealth. Such a fiction is suicidal, ruinous, impious. I agree with you, he replied, and am ready to give my assent to the law. Let this then be one of our rules and principles concerning the gods, to which our poets and reciters will be expected to conform,—that God is not the author of all things, but of good only. That will do, he said.

(22) Critias: And this is the cause thereof: There have been and there will be many and divers destructions of mankind, of which the greatest are by fire and water, and lesser ones by countless other means. For in truth the story that is told in your country as well as ours, how once upon a time Phaethon, son of Helios, yoked his father's chariot, and, because he was unable to drive it along the course taken by his father, burnt up all that was upon the earth and himself perished by a thunderbolt,—that story, as it is told, has the fashion of a legend, but the truth of it lies in

The FUMIGATION from MANNA. O Much-desir'd, prolific, gen'ral queen, Hear me, life-bearing, Health, of beauteous mien, Mother of all; by thee diseases dire, Of bliss destructive, from our life retire; And ev'ry house is flourishing and fair, If with rejoicing aspect thou art there: Each dædal art, thy vig'rous force inspires, And all the world thy helping hand desires; Pluto life's bane alone resists thy will, And ever hates thy all-preserving skill. O fertile queen, from thee forever flows To mortal life from agony repose; And men without thy all-sustaining ease, Find nothing useful, nothing form'd to please; Without thy aid, not Plutus' self can thrive, Nor man to much afflicted age arrive; For thou alone of countenance serene, Dost govern all things, universal queen. Assist thy mystics with propitious mind, And far avert disease of ev'ry kind. Next: LXVIII: To The Furies Sacred Texts | Classics « Previous: The Initiations of Orpheus: LXVI: To Esculapius Index Next: The Initiations of Orpheus: LXVIII: To The Furies » Sacred Texts | Classics

The FUMIGATION from MANNA. Hear me, Jove's daughter, celebrated queen, Bacchian and Titan, of a noble mien: In darts rejoicing and on all to shine, Torch-bearing Goddess, Dictynna divine; O'er births presiding, and thyself a maid, To labour-pangs imparting ready aid: Dissolver of the zone and wrinkl'd care, Fierce huntress, glorying in the Sylvan war: Swift in the course, in dreadful arrows skill'd, Wandering by night, rejoicing in the field: Of manly form, erect, of bounteous mind, Illustrious dæmon, nurse of human kind: Immortal, earthly, bane of monsters fell, 'Tis thine; blest maid, on woody hills to dwell: Foe of the stag, whom woods and dogs delight, In endless youth who flourish fair and bright. O, universal queen, august, divine, A various form, Cydonian pow'r, is thine: Dread guardian Goddess, with benignant mind Auspicious, come to mystic rites inclin'd Give earth a store of beauteous fruits to bear, Send gentle Peace, and Health with lovely hair, And to the mountains drive Disease and Care.

(388) even to women who are good for anything), or to men of a baser sort, that those who are being educated by us to be the defenders of their country may scorn to do the like. That will be very right. Then we will once more entreat Homer and the other poets not to depict Achilles 8 , who is the son of a goddess, first lying on his side, then on his back, and then on his face; then starting up and sailing in a frenzy along the shores of the barren sea; now taking the sooty ashes in both his hands 9 and pouring them over his head, or weeping and wailing in the various modes which Homer has delineated. Nor should he describe Priam the kinsman of the gods as praying and beseeching, ‘Rolling in the dirt, calling each man loudly by his name 10 .’ Still more earnestly will we beg of him at all events not to introduce the gods lamenting and saying, ‘Alas! my misery! Alas! that I bore the bravest to my sorrow 11 .’ But if he must introduce the gods, at any rate let him not dare so completely to misrepresent the greatest of the gods, as to make him say— ‘O heavens! with my eyes verily I behold a dear friend of mine chased round and round the city, and my heart is sorrowful 12 .’ Or again:— ‘Woe is me that I am fated to have Sarpedon, dearest of

(379) Assuredly. Then God, if he be good, is not the author of all things, as the many assert, but he is the cause of a few things only, and not of most things that occur to men. For few are the goods of human life, and many are the evils, and the good is to be attributed to God alone; of the evils the causes are to be sought elsewhere, and not in him. That appears to me to be most true, he said. Then we must not listen to Homer or to any other poet who is guilty of the folly of saying that two casks ‘Lie at the threshold of Zeus, full of lots, one of good, the other of evil lots 10 ,’ and that he to whom Zeus gives a mixture of the two ‘Sometimes meets with evil fortune, at other times with good;’ but that he to whom is given the cup of unmingled ill, ‘Him wild hunger drives o’er the beauteous earth.’ And again— ‘Zeus, who is the dispenser of good and evil to us.’ And if any one asserts that the violation of oaths and treaties, which was really the work of Pandarus 11 , was brought about by Athene and Zeus, or that the strife and contention of the gods was instigated by Themis and Zeus 12 , he shall not have our approval; neither will we allow our young men to hear the words of Aeschylus, that

(390) awake, lay devising plans, but forgot them all in a moment through his lust, and was so completely overcome at the sight of Here that he would not even go into the hut, but wanted to lie with her on the ground, declaring that he had never been in such a state of rapture before, even when they first met one another ‘Without the knowledge of their parents 23 ;’ or that other tale of how Hephaestus, because of similar goings on, cast a chain around Ares and Aphrodite 24 ? Indeed, he said, I am strongly of opinion that they ought not to hear that sort of thing. But any deeds of endurance which are done or told by famous men, these they ought to see and hear; as, for example, what is said in the verses, ‘He smote his breast, and thus reproached his heart, Endure, my heart; far worse hast thou endured 25 !’ Certainly, he said. In the next place, we must not let them be receivers of gifts or lovers of money. Certainly not. Neither must we sing to them of ‘Gifts persuading gods, and persuading reverend kings 26 .’ Neither is Phoenix, the tutor of Achilles, to be approved or deemed to have given his pupil good counsel when he told him that he should take the gifts of the Greeks and assist them 27 ; but that without a gift he should not lay aside his anger. Neither will we believe or acknowledge Achilles himself to have been such a lover of money that he took Agamemnon’s gifts, or that when he had received payment he restored the dead body of Hector, but that without payment he was unwilling to do so 28 .