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461. A proverb, cf. Euripides, Andromache 368. 462. πολλοῖς fl., Hertlein prefers, πολλῆς MSS. 463. τοὺς Hertlein suggests, τοῦ MSS. 464. Aristophanes, Frogs 84. 465. Pannonia. 466. Silvanus, cf. Oration 1. 60. 467. cf. Oration 1. 35 C. 468. Thermopylae. 469. Leonidas. 470. [Ὅμηρος] ὅρκια Hertlein. 471. ἐξελεγχθεῖσιν Hertlein suggests, ἐλεγχθεῖσιν MSS. 472. ἐγνωκὼς τρόπου—κατανοήσας Hertlein suggests, ἐγνωκώς—τὸν τρόπου κατανοήσας MSS. 473. τῆς Hertlein adds. 474. βούλεσθαι Hertlein suggests, βούλεσθαί περ MSS. 475. Silvanus. 476. Iliad 22. 262. 477. Euripides, Bacchae 822. 478. cf. Oration 1. 48 c. 479. His Oriental dress suggested Persian rule, symbolised by the crescent. 480. cf. Oration l. 49 a. 481. cf. Oration l. 48 c, d. 482. A proverb; the pine when cut down does not send up shoots again. 483. Herodotus 6. 37. 484. His campaign in Gaul. 485. cf. Quintilian 3. 7. 10. on the Gratiarum actio. 486. πέρα Cobet, ὑπὲρ MSS., Hertlein. 487. τούτους Cobet, οὗτοι MSS., Hertlein. 488. ὑποσχὼν Cobet, ὑποσχεῖν MSS., Hertlein. 489. τὸν ᾧ Cobet, Naber ᾧ MSS., Hertlein. 490. ἐπὶ βασιλέα Cobet, [ἐφ᾽ Ἑλλάδα] Hertlein. 491. καλούς τε κἀγαθοὺς Cobet, καλοὺς MSS., Hertlein. 492. οἵαν νέμειν Hertlein suggests, νέμειν MSS. 493. ἐκείνῃ Petavius, ἐκείνην MSS., Hertlein. 494. εἶτα Cobet adds. 495. αὐτῷ Cobet, αὐτοῦ MSS., Hertlein. 496. [τῇ] τέχνῃ Hertlein. 497. Plutarch, Moralia 63 d. 498. Arete. 499. Nausicaa. 500. Odyssey 7. 20. 501. Odyssey 7. 54. 502. καὶ τῶν Petavius, οὐ τῶν MSS., Hertlein suggests οὕτως ἀγαθῶν ὑπαρχόντων, Reiske suggests ἐπιτηδευμάτων. ἀπορῶ μὲν οὖν ὅτου ἅψωμαι πρώτου τῶν ἀγαθῶν. “I am at a loss which of her noble qualities to discuss first.” 503. ἀπολιπόντες MSS., ἀπολείποντες V, Hertlein. 504. ὥστ᾽ Hertlein suggests. 505. Eusebia belonged to a noble family of Thessalonica, in Macedonia; she was married to Constantius in 352 a.d. 506. Near Mount Olympus. 507. Herodotus 8. 137. 508. Cyrus. 509. A town on the coast of Illyria. 510. Aristotle; “who bred | Great Alexander to subdue the world.” Milton, Paradise Regained 4. 511. i.e. of Greeks. 512. Thessalonica. 513. ἄρχειν Hertlein adds. 514. οὔτε—τε Hertlein suggests, οὐδὲ—δὲ MSS. 515. δοκεῖ καταλιπεῖν Hertlein suggests, καταλιπεῖν V, M, καταλείπει MSS. 516. The consulship. 517. οὐδὲν MSS., οὐδὲ ἕν V, Hertlein. 518. Ἄστερες μὲν ἀμφὶ κάλαν σελάνναν ἄψ᾽ ἀποκρύπτοισι φάεννον εἶδος. Sappho fr. 3. 519. τῆς Cobet adds. 520. Before ὑπὲρ Horkel and Hertlein omit ὃς. 521. δήμους Naber, μούσας MSS., Hertlein. 522. Euripides, Suppliants 494. 523. The wife of Protesilaus. 524. τῶν before γυναικῶν Hertlein omits. 525. νόμους Hertlein suggests, λόγους MSS. 526. τε Hertlein suggests, δὲ MSS. 527. εἰ [τις] Hertlein. 528. διὰ πλειόνων. Hertlein suggests, μετὰ πλείονος MSS. 529. Arion. 530. Taenarum. 531. Literally seeds or small beads. 532. Famed for his minute carving of ivory. 533. Odyssey 5. 70. 534. ἡβώωσα Cobet, ἡβῶσα MSS., Hertlein. 535. δοκεῖτε Hertlein suggests, εἰκὸς Reiske δοκεῖ MSS. 536. δεινότερα Hertlein suggests, δεινόταιτα MSS. 537. The cave of Calypso. 538. cf. Misopogon 342a. In both passages Julian evidently echoes some line, not now extant, from Menander, Duskolos. 539. Odyssey 11. 223. 540. ἤδη Horkel, εἰ δή MSS. 541. πίθω Bruno Friederich, πειθώ τε καὶ ἰδέα MSS., Hertlein, τε καὶ ἰδέα Cobet omits. 542. φησι τὸν Δία ἐκβιαζόμενον—ὁμολογεῖν Cobet, φησιν, ἐκβιαζόμενος—ὁμολογεῖ MSS., Hertlein, ἐκβιαζόμενον V, ὁμολογεῖν V, M. 543. ξυγχωρεῖ Reiske. 544. ἀλλ᾽ οὐδὲ Hertlein suggests. 545. ἐκέλευσεν οὔτε ἄλλο ποτε οὔτε Hertlein suggests, οὔτε ἤτησεν ἄλλῳ ποτέ τινι οὔτε MSS. 546. ἄγει Cobet, ἄγειν MSS., Hertlein. 547. Odyssey 23. 284. 548. cf. Iliad 24. 527; Oration 7. 236 c. 549. The traditional founding of the ancient court of the Areopagus, which tried cases of homicide, is described in Aeschylus, Eumenides. Orestes, on trial at Athens for matricide, is acquitted, the votes being even, by the decision of Athene, who thereupon founds the tribunal, 485 foll. 550. Iliad 4. 43. 551. Olympian Ode 6. 4. Pindar says that, as though he were building the splendid forecourt of a house, he will begin his Ode with splendid words. 552. ἐκείνῳ Hertlein suggests, ἐκείνων MSS. 553. κἂν—ἐπιστεύσατε πάντα—λέγειν Cobet, καὶ—πιστεύσετε πάντα—λέγοντι MSS., πάντως V, Hertlein, πιστεύσατε V. 554. αὐτῆς γε—ταύτης Hertlein suggests, αὐτοῦ τε—αὐτῆς MSS. 555. Cambyses. 556. Syloson, Herodotus 3. 139; cf. Julian, Epistle 29; Themistius 67 a, 109 d. 557. Iliad 12. 382 ἀνὴρ οὐδὲ μάλ᾽ ἡβῶν. 558. τούτων Reiske adds. 559. Iliad 4. 171. 560. The port of Argolis. 561. περαίνειν διανοούμεθα Hertlein suggests, διαπεραίνειν οἰόμεθα MSS. 562. ἧς Horkel adds. 563. ἁπτόμεθα Cobet, ἡττώμεθα V, ἡψάμεθα MSS., Hertlein. 564. Iliad 9. 380. 565. παραγίγνεται Reiske, lacuna MSS., Hertlein. 566. [λιάν] αὐθάδει Hertlein. 567. δὲ Hertlein adds. 568. ἀμῶς γέ πη—τὸν ἡνίοχον Reiske, ἄλλως ἐπὶ τὸν ἡνίοχον MSS., Hertlein. 569. φοροῦντα Hertlein suggests, φέροντα MSS. 570. φορεῖν Hertlein suggests, φέρειν MSS. 571. The title of Caesar. 572. To illustrate the skill and, at the same time, the difficult position of Constantius as sole Emperor, Julian describes an impossible feat. The restive teams are the provinces of the Empire, which had hitherto been controlled by two or more Emperors. 573. Iliad 23. 341. 574. πλείονα Hertlein suggests, πλεῖον MSS. 575. Iliad 3. 217. 576. αὐτὴ Hertlein suggests, αὕτη MSS. 577. Iliad 9. 122. 578. [σφόδρα] ἡσθῆναι Hertlein. 579. ἐκείνας Reiske, ἐκεῖνα MSS., Hertlein. 580. παλαιῶν [ἔργων] Hertlein. 581. Before τοὺς Klimek omits πρὸς. 582. Gaul. 583. Euripides, Phoenissae 532. 584. τοῖς Naber, τούτοις MSS., Hertlein. 585. τοῖς Naber, τούτοις MSS., Hertlein. 586. στερηθείη Cobet, δεηθείη MSS., Hertlein. 587. μιμητέον Petavius adds. 588. τι Horkel, τὸ MSS., Hertlein. 589. τι Cobet, τινος MSS., Hertlein. 590. δὲ MSS., Cobet, γὰρ V, M, Hertlein. 591. εἰκὸς Reiske adds. 592. Semiramis, Herodotus 1. 184. 593. The Euphrates. 594. Herodotus 1. 185; Oration 2. 85 c. 595. Rhodopis? wrongly supposed to have built the third pyramid. 596. Herodotus 1. 205. 597. Odyssey 1. 334. 598. τούτων δ᾽ οὐδ᾽ Hertlein suggests, τούτων δὲ MSS. 599. πολλὰ ἰδίᾳ τε Hertlein suggests, πολλά τε ἰδίᾳ MSS. 600. προσῆκον Hertlein suggests, προσῆκεν MSS. 601. Penthesilea. 602. Achilles and the Scamander; Iliad 21. 234 foll., Oration 2. 60 c. 603. χρόνον Cobet adds. 604. Julian tells, incorrectly, the anecdote in Plutarch, Pericles 38. 605. 440 b.c. 606. 445 b.c. 607. με Cobet adds. 608. 357 a.d. 609. Plutarch, Pompeius 24. For a full description of the origin and spread of Mithraism see Cumont, Textes et Monuments figurés relatifs aux mystères de Mithra, 1896, 1899, Les Mystères de Mithra, 1902, and Les religions orientales dans le paganisme romain, 1909 (English translation by G. Showerman, 1911). 610. On Julian's triad cf. Naville, Julien l'Apostat et la philosophie du polythéisme, Paris, 1877. 611. Concerning Isis and Osiris 46. 612. 148 b. 613. Iliad 17. 447. 614. πω τότε Cobet, πώποτε MSS, Hertlein. 615. τοῦ Reiske, τὸ MSS, Hertlein. 616. ἡγοῦμαι Petavius, ἡγοῦμαι κοινότερον μὲν MSS, Hertlein. 617. Aristotle, Physics 2. 2. 194 b; cf. 151 d. 618. σπείρων Hertlein suggests, σπείρειν MSS. 619. Plato, Timaeus 42 d. 620. As opposed to the unreasoning soul, ἄλογος ψυχή, that is in animals other than man. Plato, Aristotle, Plotinus, and Porphyry allowed some form of soul to plants, but this was denied by Iamblichus, Julian, and Sallust. 621. He refers to his initiation into the cult of Mithras. 622. When he was still a professed Christian. 623. i.e. not only prophets and emperors but all men are related to Helios. 624. cf. Oration 7. 237 c. 625. cf. 144 a, 149 c. 626. Rome. 627. At the beginning of January; cf. 156 c. 628. Julian distinguishes the visible sun from his archetype, the offspring of the Good. 629. i.e. the intelligible world, νοητός, comprehended only by pure reason; the intellectual, νοερός, endowed with intelligence; and thirdly the world of sense-perception αἰσθητός. The first of these worlds the Neo-Platonists took over from Plato, Republic 508 foll.; the second was invented by Iamblichus. 630. ἀγέννητος Hertlein suggests, ἀγεννήτως MSS. 631. Pindar fr. 107, and Sophocles, Antigone 100 ἀκτὶς ἀελίου. 632. Republic 508 b. 633. ἁλήθεια Hertlein suggests, ἀλήθεια MSS. 634. Though Aristotle did not use this phrase, it was his theory of a fifth element superior to the other four, called by him “aether” or “first element,” De Coelo 1. 3 270 b, that suggested to Iamblichus the notion of a fifth substance or element; cf. Theologumena Arithmeticae 35, 22 Ast, where he calls the fifth element “aether.” 635. After τοσούτων Hertlein suggests αἴτοις. 636. cf. 138 b. 637. Aristotle, De Anima 418 a. 638. γε Hertlein suggests, τε MSS. 639. 133 b. 640. Julian conceives of the sun in three ways; first as transcendental, in which form he is indistinguishable from the Good in the intelligible world, secondly as Helios-Mithras, ruler of the intellectual gods, thirdly as the visible sun. 641. 133 d-134 a is a digression on the light of the sun. 642. i.e. the stars. 643. De Anima 419 a; Aristotle there says that light is the actualisation or positive determination of the transparent medium. Julian echoes the whole passage. 644. Mind, νοῦς, is here identified with Helios; cf. Macrobius, Saturnalia 1. 19. 9. Sol mundi mens est, “the sun is the mind of the universe”; Iamblichus, Protrepticus 21, 115; Ammianus Marcellinus, 21. 1. 11. 645. Julian echoes Plato, Republic 507, 508. 646. cf. 146 d. 647. i.e. the stationary positions and the direct and retrograde movements of the planets. 648. 157 c. 649. αὐτοῦ Hertlein suggests, ἑαυτοῦ MSS. 650. 144 a, b, 149 c. 651. Cratylus 403 b. 652. Phaedo 83 d. 653. ἔκγονον MSS, ἔγγονον V, Hertlein. 654. δὲ τίς ἂν ἄλλος Hertlein suggests, δέ τις ἂν εἴη MSS. 655. Iliad 8. 480; Odyssey 1. 8. 656. Odyssey 12. 383. 657. This oracular verse is quoted as Orphic by Macrobius, Saturnalia 1. 18. 18; but Julian, no doubt following Iamblichus, substitutes Serapis for Dionysus at the end of the verse. The worship of Serapis in the Graeco-Roman world began with the foundation of a Serapeum by Ptolemy Soter at Alexandria. Serapis was identified with Osiris, the Egyptian counterpart of Dionysus. 658. Phaedo 80 d; in Cratylus 403 Plato discusses, though not seriously, the etymology of the word “Hades.” 659. Ἁΐδης, “Unseen.” 660. Theogony 371; cf. Pindar, Isthmian 4. 1. 661. Hyperion means “he that walks above.” 662. They had devoured the oxen of the sun; Odyssey 12. 352 foll. 663. Iliad 8. 24; Zeus utters this threat against the gods if they should aid either the Trojans or the Greeks. 664. Iliad 18. 239. 665. Iliad 21. 6. 666. Julian now describes the substance or essential nature, οὐσία, of Helios, 137 d-142 b. 667. i.e. The sun, moon and planets; the orbits of the planets are complicated by their direct and retrograde movements. 668. cf. 133 d. 669. τὰ τελευταῖα Hertlein suggests, τελευταῖα MSS. 670. Julian defines the ways in which Helios possesses μεσότης, or middleness; he is mediator and connecting link as well as locally midway between the two worlds and the centre of the intellectual gods; see Introduction, p. 350. 671. cf. Empedocles, fr. 18; 122, 2; 17, 19 Diels. 672. τὰ Hertlein suggests, ταῦτα MSS. 673. Plato, Timaeus 33 a. 674. cf. 139 c; Oration 5. 165 c, 166 d, 170 c. 675. τὰς Hertlein suggests. 676. cf. 167 d. In Timaeus 58 a it is the revolution of the whole which by constriction compresses all matter together, but Julian had that passage in mind. In Empedocles it is the Titan, Aether, i.e. the Fifth Substance, that “binds the globe.” fr. 38 Diels. 677. Plato in Timaeus 41 a, distinguishes “the gods who revolve before our eyes” from “those who reveal themselves so far as they will.” Julian regularly describes, as here, a triad; every one of his three worlds has its own unconditioned being (αὐθυπόστατον); its own creative power (δημιουργία); its own power to generate life (γόνιμον τῆς ζωῆς); and in every case, the middle term is Helios as a connecting link in his capacity of thinking or intellectual god (νοερός). 678. Julian now describes the three kinds of substance (οὐσία) and its three forms (εἴδη) in the three worlds. 679. i.e. the visible heavenly bodies. 680. Helios connects the forms (Plato's Ideas) which exist in the intelligible world, with those which in our world ally themselves with matter; cf. Oration 5. 171 b. 681. αὐτὰ V, αὐτὸς MSS, Hertlein. 682. i.e. the heavenly bodies. 683. These angels combine, as does a model, the idea and its hypostazisation; cf. 142 a, Letter to the Athenians 275 b. Julian nowhere defines angels, but Porphyry as quoted by Augustine, De civitate Dei 10, 9, distinguished them from daemons and placed them in the aether. 684. προηγούμενος V, προκαθηγούμενος MSS, Hertlein. 685. cf. 141 b. 686. i.e. the heavenly bodies; cf. Fragment of a Letter 295 a. 687. Nichomachean Ethics 7. 14. 1154 b. 688. τοιοῦτον Hertlein suggests, τούτων MSS. 689. The powers and activities of Helios are now described, 142 d-152 a. 690. cf. 148 c, Timaeus 47 a, Republic 529 b, where Plato distinguishes mere star-gazing from astronomy. 691. διὰ τὴν Hertlein suggests, καὶ τὴν MSS. 692. cf. 144 c. 693. Timaeus 32 b; Plato says that to make the universe solid, “God set air and water between fire and earth.” 694. cf. 144 c. 179 a; Proclus on Plato, Timaeus 203 e, says that because Dionysus was torn asunder by the Titans, his function is to divide wholes into their parts and to separate the forms (εἴδη). 695. Julian calls Dionysus the son of Helios 152 c, d, and the son of Zeus, Oration 5. 179 b. 696. cf. 153 b, where Asclepios is called “the saviour of the All,” and Against the Christians 200 a. 697. ἔκγονος MSS, ἔγγονος V, Hertlein. 698. νοητοῖς Petavius adds. 699. cf. 141 b, Letter to the Athenians 275 b. 700. The sun. 701. Plato, Symposium 206 b τόκος ἐν καλῷ. 702. i.e. Intellectual Helios. 703. i.e. Intelligible Helios. 704. Plato, Laws 713 d defines daemons as a race superior to men but inferior to gods; they were created to watch over human affairs; Julian, Letter to Themistius 258 b echoes Plato's description; cf. Plotinus 3. 5. 6; pseudo-Iamblichus, De Mysteriis 1. 20. 61; Julian 2. 90 b. 705. i.e. the individual souls; by using this term, derived from the Neo-Platonists and Iamblichus, Julian implies that there is an indivisible world soul; cf. Plotinus 4. 8. 8 ἡ μὲν ὅλη (ψυχὴ) ... αἱ δὲ ἑν μέρει γενόμεναι. 706. Odyssey 11, 303; Philo Judaeus, De Decalogo 2. 190, τόν τε οὐρανὸν εἰς ἡμισφαίρια τῷ λόγῳ διχῇ διανείμαντες, τὸ μὲν ὑπὲρ γῆς τὸ δ᾽ ὑπὸ γῆς, Διοσκούρους ἐκάλεσαν τὸ περὶ τῆς ἑτερημέρου ζωῆς αὐτῶν προστερατευσάμενοι διήγημα. 707. κενὸν Hertlein suggests, καινὸν Mb, κοινὸν MSS. 708. Timaeus 37 c; when the Creator had made the universe, he invented Time as an attribute of “divided substance.” 709. For Julian's debt to Iamblichus cf. 150 d, 157 b, c. 710. Kronos, Zeus, Ares, Helios, Aphrodite, Hermes, Selene are the seven planets; cf. 149 d. Though Helios guides the others he is counted with them. 711. i.e. the fixed stars; cf. Iamblichus, Theologumena arithmeticae 56. 4 ἡ περιέχουσα τὰ πάντα σφαῖρα ὀγδόη, “the eighth sphere that encompasses all the rest.” 712. The Graces are often associated with Spring; Julian seems to be describing obscurely the annual course of the sun. 713. Necessity played an important part in the cult of Mithras and was sometimes identified with the constellation Virgo who holds the scales of Justice. 714. For the adoption of the Dioscuri into the Mithraic cult see Cumont. Julian does not give his own view, though he rejects that of the later Greek astronomers. Macrobius, Saturnalia 1. 21. 22 identifies them with the sun. 715. i.e. the torrid zone. On the equator in the winter months shadows fall due north at noon, in the summer months due south; this is more or less true of the whole torrid zone; cf. ἀμφίσκιος which has the same meaning. 716. Iliad 14. 246. 717. For the affectation of mystery cf. 152 b, 159 a, 172 d. 718. δὴ Hertlein suggests, δὲ MSS. 719. Plutarch, Demosthenes 4, quotes this phrase as peculiarly Platonic; cf. Plato, Laws 676 a. 720. cf. 143 b and note. 721. χαριτοδότης Spanheim, χαριδότης Hertlein, MSS. 722. ἁδρᾷ Hertlein suggests, ἀνδρῶν MSS. 723. ἐπιτροπεύει Wright, ἐπιτροπεύουσι Hertlein, MSS lacuna Petavius. 724. Literally “life-bringer,” Aristotle's phrase for the zodiac. 725. cf. Zeller, Philosophie der Griechen III. 2, p. 753, notes. 726. There is a play on the word κύκλος, which means both “sphere” and “circle.” 727. The Egyptian sun-god, whose worship was introduced first into Greece and later at Rome. 728. Athene as goddess of Forethought was worshipped at Delphi, but her earlier epithet was προναία “whose statue is in front of the temple”; cf. Aeschylus, Eumenides 21, Herodotus 8. 37; late writers often confuse these forms. Julian applies the epithet πρόνοια to the mother of the gods 179 a, and to Prometheus 182 d; cf. 131 c. 729. This verse was quoted from an unknown source by Eustathius on Iliad 1. p. 83. “The Grey-eyed” is a name of Athene. 730. Iliad 8. 538; 13. 827. 731. δ᾽ Hertlein adds. 732. τὸ Hertlein adds. 733. ἐπιμετρῆσαι Hertlein suggests, μετριάσαι MSS. 734. Ἔμεσαν Spanheim, cf. 154 b, Ἔδεσσαν MSS. 735. On Athene cf. Oration 7. 230 a; Against the Christians 235 c. 736. cf. 152 d. Julian derives his theory of the position and functions of the moon from Iamblichus; cf. Proclus on Plato, Timaeus 258 f. 737. cf. 154 a, and Proclus on Plato, Timaeus 155 f, 259 b, where Aphrodite is called “the binding goddess” συνδετικήν, and “harmoniser” συναρμοστικήν. 738. i.e. as the planet Venus. 739. cf.