Delphi Complete Works of Lucian

by Lucian Samosata

  The corn-stalks brake not ‘neath his airy tread.

  He will not be frightened of ‘whirlwind-footed steeds.’ If his theme is a noble house, with everything handsome about it,

  Zeus on Olympus dwells in such a home,

  we shall be told. But your flatterer would use that line about the swineherd’s hovel, if he saw a chance of getting anything out of the swineherd. Demetrius Poliorcetes had a flatterer called Cynaethus who, when he was gravelled for lack of matter, found some in a cough that troubled his patron — he cleared his throat so musically!

  There you have one criterion: flatterers do not draw the line at a lie if it will please their patrons; panegyrists aim merely at bringing into relief what really exists. But there is another great difference: the flatterers exaggerate as much as ever they can; the panegyrists in the midst of exaggeration observe the limitations of decency. And now that you have one or two of the many tests for flattery and panegyric proper, I hope you will not treat all praise as suspect, but make distinctions and assign each specimen to its true class.

  By your leave I will proceed to apply the two definitions to what I wrote; which of them fits it? If it had been an ugly woman that I likened to the Cnidian statue, I should deserve to be thought a toady, further gone in flattery than Cynaethus. But as it was one for whose charms I can call all men to witness, my shot was not so far out.

  Now you will perhaps say — nay, you have said already — Praise my beauty, if you will; but the praise should not have been of that invidious kind which compares a woman to Goddesses. Well, I will keep truth at arm’s length no longer; I did not, dear lady, compare you to Goddesses, but to the handiwork in marble and bronze and ivory of certain good artists. There is no impiety, surely, in illustrating mortal beauty by the work of mortal hands — unless you take the thing that Phidias fashioned to be indeed Athene, or Praxiteles’s not much later work at Cnidus to be the heavenly Aphrodite. But would that be quite a worthy conception of divine beings? I take the real presentment of them to be beyond the reach of human imitation.

  But granting even that it had been the actual Goddesses to whom I likened you, it would be no new track, of which I had been the pioneer; it had been trodden before by many a great poet, most of all by your fellow citizen Homer, who will kindly now come and share my defence, on pain of sharing my sentence. I will ask him, then — or rather you for him; for it is one of your merits to have all his finest passages by heart — what think you, then, of his saying about the captive Briseis that in her mourning for Patroclus she was ‘Golden Aphrodite’s peer’? A little further on, Aphrodite alone not meeting the case, it is:

  So spake that weeping dame, a match for Goddesses.

  When he talks like that, do you take offence and fling the book away, or has he your licence to expatiate in panegyric? Whether he has yours or not, he has that of all these centuries, wherein not a critic has found fault with him for it, not he that dared to scourge his statue [Footnote: Zoilus, called Homeromastix.], not he whose marginal pen [Footnote: Aristarclius.] bastarded so many of his verses. Now, shall he have leave to match with Golden Aphrodite a barbarian woman, and her in tears, while I, lest I should describe the beauty that you like not to hear of, am forbidden to compare certain images to a lady who is ever bright and smiling — that beauty which mortals share with Gods?

  When he had Agamemnon in hand, he was most chary of divine similitudes, to be sure! what economy and moderation in his use of them! Let us see — eyes and head from Zeus, belt from Ares, chest from Posidon; why, he deals the man out piecemeal among the host of Heaven. Elsewhere, Agamemnon is ‘like baleful Ares’; others have their heavenly models; Priam’s son (a Phrygian, mark) is ‘of form divine,’ the son of Peleus is again and again ‘a match for Gods.’ But let us come back to the feminine instances You remember, of course,

  — a match For Artemis or golden Aphrodite;

  and

  Like Artemis adown the mountain slope.

  But he does not even limit himself to comparing the whole man to a God; Euphorbus’s mere hair is called like the Graces — when it is dabbled with blood, too. In fact the practice is so universal that no branch of poetry can do without its ornaments from Heaven. Either let all these be blotted, or let me have the same licence. Moreover, illustration is so irresponsible that Homer allows himself to convey his compliments to Goddesses by using creatures inferior to them. Hera is ox-eyed. Another poet colours Aphrodite’s eyes from the violet. As for fingers like the rose, it takes but little of Homer’s society to bring us acquainted with them.

  Still, so far we do not get beyond mere looks; a man is only called like a God. But think of the wholesale adaptation of their names, by Dionysiuses, Hephaestions, Zenos, Posidoniuses, Hermaeuses. Leto, wife of Evagoras, King of Cyprus, even dispensed with adaptation; but her divine namesake, who could have turned her into stone like Niobe, took no offence. What need to mention that the most religious race on earth, the Egyptian, never tires of divine names? most of those it uses hail from Heaven.

  Consequently, there is not the smallest occasion for you to be nervous about the panegyric. If what I wrote contains anything offensive to the deity, you are not responsible, unless you consider we are responsible for all that goes in at our ears; no, I shall pay the penalty — as soon as the Gods have settled with Homer and the other poets. Ah, and they have not done so yet with the best of all philosophers [Footnote: Lucian’s ‘best of all philosophers’ might be Plato, who is their spokesman in ‘The Fisher’ (see Sections 14, 22), or Epicurus, in the light of two passages in the ‘Alexander’ (Sections 47, 61) in which he almost declares himself an Epicurean. The exact words are not found in Plato, though several similar expressions are quoted; words of Epicurus appear to be translated in Cicero, De nat. Deorum, Book I, xviii s. f., hominis esse specie deos confitendum est: we must admit that the Gods are in the image of man.], for saying that man is a likeness of God. But now, though I could say much more, madam, I must have compassion upon Polystratus’s memory, and cease.

  Poly. I am not so sure I am equal to it, Lycinus, as it is. You have made it long, and exceeded your time limit. However, I will do my best. See, I scurry off with my fingers in my ears, that no alien sound may find its way in to disturb the arrangement; I do not want to be hissed by my audience.

  Ly. Well, the responsibility for a correct report lies with you alone. And having now duly instructed you, I will retire for the present. But when the verdict is brought into court, I will be there to learn the result.

  THE SYRIAN GODDESS — Περὶ τῆς Συρίης Θεοῦ

  This treatise concerns religious cults practiced at the temple of Hierapolis Bambyce, now Manbij, in Syria. The work is written in a Herodotean-style of Ionic Greek and has been traditionally ascribed to Lucian. The Syrian Goddess describes the worship as being of a phallic character, with votaries offering little male figures of wood and bronze. There were also huge phalli set up like obelisks before the temple, which were ceremoniously climbed once a year and decorated. The treatise begins with a re-telling of the Atrahasis flood myth, where floodwaters are drained through a small cleft in the rock under the temple. The treatise also provides a physical description of the temple, which was of an Ionic character, with gold-plated doors and roof, with elaborate gilt decoration. Inside there was a holy chamber into which only priests were permitted to enter. Here were statues of a goddess and a god in gold, the goddess statue more richly decorated with gems and other ornaments. The temple also housed a tank of sacred fish, of which Aelian also relates marvels.

  CONTENTS

  THE GODDESSE OF SURRYE: Harmon Translation

  THE SYRIAN GODDESS: Strong and Garstang Translation

  THE GODDESSE OF SURRYE: Harmon Translation

  Translated by A. M. Harmon

  An account of the worship of “Juno” (Atargatis) at Hieropolis in Syria, done, not in Lucian’s customary Attic Greek, but in the Ionic dialect, after the manner of Herodotus, which Luci
an counterfeits so cleverly and parodies so slyly that many have been unwilling to recognize him as the author.

  It would be most unfair to Lucian to turn this tale into contemporary English. In order to have the same effect that it had in his own day, and to be really intelligible, it must seem to come from the lips of an ancient traveller. The version here offered seeks to secure that effect through mimicry of Sir John Mandeville. It is true that Herodotus was better known in Lucian’s time than Mandeville is known now, and his language seemed less remote. In every other respect, however — in his limited vocabulary, in his simple style, and in his point of view — Mandeville provides a mask uniquely adapted to the part — if only its wearer does not fall down in it and break it.

  Those who wish to see the piece in modern English may be referred to the version by H. A. Strong (London, 1913).

  THE GODDESSE OF SURRYE

  IN Surrye, not fer fro the Ryvere Eufrate, is a Cytee that Holy highte and holy is in sothe, for it is of Iuno Assurien. Yit I wene that the cyteene hadde not this name atte firste, whan that it was founded, but of olden tyme it was other, and after, whan here servys of the Goddesse wex gret, it was their chaunged to this. Touching this cytee I purpos me to seyn alle that is in it, and I schalle speke of the customes that thei folwen in here rytes, and the feste dayes that thei kepen, and the sacrifises that thei perfourmen. And I schalle reherce allé the tales that men tellen of hem that establisschede the holy place, and how that the temple was bylded. And I that write am Assurien, and of that that I devyse you, some partie saughe I with mine owne eyen, and some partie I lerned be informacioun fro the prestes, that is to seyn, the thynges that I deseryve that weren beforn min owne tyme.

  Of allé peples whereof wee knowen, Egyptyens weren firste, as men seyn, for to taken conceyte of Goddes, and to stablisschen holy places and closes, and to apoynten feste dayes. And thei firste knewen holy names and maden holy tales. But no long tyme after, Assuryens herden rumour and speche of Egyptyens as touching to goddes, and rereden seyntuaryes and temples, in the whiche thei lette putten ymages and setten symulacres. But auncientlye amonges Egyptyens weren temples without en symulacres. And in Surrye ben temples almost als olde as the in Egypte, of the whiche I have seen the moste, and namely the temple of Hercules in Tyre, not that Hercules that Grekes preysen in here songes, but that oon wherof I speke is moche elder, and is Tyres patroun.

  In Phenicye is another grete temple that men of Sidon kepen. Thei seyn, it is of Astarte, and Astarte, I trowe, is Luna the Mone. But oon of the prestes tolde me, it belongeth to Europe, Cadmus suster. Sche was Agenor the Kinges daughter; and after that sche vanisched, Phenicyens yafen hir that temple for worschipe and maden a storie of hir, that sithe sche was fair, love coveytede hir, and transformed his lyknesse in to a bole, and than ravissched hir awey and bar hir on his bac to Crete. That same storie I herde of othere Phenicyens also; and the moneye that Sidonyes usen hath Europe sittynge on the bole that is love. Natheles wille thei not avowen that the temple is of Europe.

  And Phenicyens han an other maner servys, not Assuryen but Egyptyen, that cam from Elyople into Phenicye. I have not seen it, but it also is gret and auncien.

  But I saughe in Byblos a gret temple of Venus of Byblos, wherin thei perfourmen cerimonyes in mynde of Adoon; and I lernede the cerimonyes. Thei seyn that the dede that was don to Adoon be the bore befell in here londe, and for memorie of that myschaunce everyche yeer thei beten here brestes and sorwen and perfourmen the cerimonyes, makynge gret doel thorgh that contree. And whan the betynge and the wepynge is atte ende, first thei maken offringes to Adoon, as though he were ded; and than, on the morwe, thei fablen that he is quick, and fecchen him forth in to the eyr, and lette air schaven here hedes as don Egyptyens whan that Apis is ded. And alle wommen that wole not lette schaven hem, thei payen this penance, that upon o — day thei profren hem for achat of here beautee; but the merkat is open to straungers allé only, and the huyr becometh an offring to Venus.

  Natheles, ther ben somme men of Byblos that seyn Osiris of Egypte lyeth enterred amonges hem, and the doel and the cerimonyes ben alle made in mynde of Osiris in stede of Adoon. And I schalle seye you the cause whi this semeth hem trewe.

  Eech yeer an heed cometh from Egypte to Byblos, that passeth the see betwene in 7 iorneyes, and the windes dryven it, be governaunce of the Goddes, and it torneth not asyde in no wyse but cometh all only to Byblos. And this is hoolyche merveylle wholly It befalleth everyche yere, and befel that tyme that I was in Byblos, and I saughe the heed, that is of Byblos.

  And in the londe of Byblos is an other merveylle, a Ryvere goynge out of the Mount Libanon in to the See, the which is cleped Adoon. Everyche yeer it is bebledde and leseth his kyndely hewe, and whan natural it falleth in to the See, it maketh mochel therof rede; and so it betokneth the doel to hem of Byblos. For they seyn that in the dayes Adoon is ywounded up Libanon, and his blod that cometh into the water chaungeth the ryvere and yeveth the streme his name. Thus seyn lewed folk. But I trowe that a man of Byblos spak sothe that devysed me an other cause of the chaunge, seyinge: “The Flom Adoon, o straunger, renneth thorgh Libanon, and erthe of Libanon is right broun. Therfore whan roughe windes that arysen in the dayes beren the erthe to the ryvere, the erthe, that is ful rody, maketh him blody. So of this chaunge nys not the blod, as they seyn, the resoun, but the lond.” He of Byblos devysed me thus; but and al it so be that he spak trewely, yit to me it semeth passing merveyllous that the wind aryseth at the righte tyme.

  Also, I went up on Libanon fro Byblos, oon iorneye, be cause I lernede that ther was an old sevntuarye of Venus that Cinyras founded; and I saughe the temple, and it was old.

  Thise ben the olde and grete seyntuaryes in Surrye. But of hem alle, as I wene, is non gretter than the in the Holy Cytee, ne non other temple me blessed, ne non other lond holier. Costevouse costly werkes ben therinne, and aunciene offringes, and manye merveylles, and symulacres in lyknesse of goddes. Also, the goddes ben apertely reveled unto hem; for here symulacres sweten and meven and prophecy en, and ofte tymes hath ben schowtynge in the temple whan the holy place was under lokke, and many han herde. Certes, in richesse it is first amonges alle that I knowe; for thider cometh moche trésor from Arabye and Phenicye and Babiloyne, and moche fro Cappadocye, and som Cilicyens bryngen, and som Assuryens. And I saughe what hath ben prively put up in the temple, many robes and other thinges that have ben chosen out as silver outher gold. And of festes and solempnytees noon other folk in the world hath apoynted so many.

  Whan I asked how many yeres the seyntuarye hadde dured, and who thei wenden that here Goddesse were, manye stories weren tolde, both prestes lore and lewede folkes, and verraye fables; and some weren outlandissche, but othere somme acordeden to hem of Grece. Alle thise seyinges I schalle reherce, but I beleve hem not in no kynde.

  The more partie seyn, Deucalioun, the Scythe, founded the seyntuarye — that Deucalioun in the tyme thereof the grete Flode befel. Of Deucalioun I have herd a tale amonges Grekes, that thei tellen in mynde of him; and the storie is of this maner kynde.

  This generacioun, the men of now a dayes, nas not the firste, but that firste generacioun al perissched, and thise ben of the seconde generacioun that cam of Deucalioun and multiplyed eftsones. Of the firste men, thei seyn that thei were right fclonouse and didde wikkede dedis, for thei ne kepten not non othes, ne herberweden no straungers, ne receyveden no fugityves; and for that skylle the grete tribulacioun cam upon hem. Anon the erthe sent forthe moche water and grete reynes were made and the ryveres flowede gretli and the see wex wondur high, in to tyme that alle thinges weren chaunged to water and alle men weren dede, outtaken Deucalioun that was laft unto the seconde generacioun for his gode conseil and his gode werkes. And his deliveraunce cam in this wyse. In to a gret arke that he hadde he putte his children and his wyves, and thanne entrede, and at entrynge ther camen to him swyn and hors and lyouns kynd and serpentes and alle bestes that lyven on erthe, two and two. And he resceyvede hem alle, and thei di
den him non harm, but betwene hem was great charitee fro the goddes, and in oon arke thei alle seyleden whyl the water prevayled.

  So seyn Grekes of Deucalioun.

  But of that that sewede, men of the Holy Cytee followed tellen a tale that is worthy of gret merveylle, how that in here londe opnede a huge hole and resceyvede alle the water; and whan this happed, Deucalioun leet maken awteres and leet bylden over the hole a altars temple halowed to Iuno. I saughe the hole, that is benethe the temple, a right lityl oon. If whilom it was gret and now is become suche as it is, I wot neer, but that I saughe is smal.

  In tokene of that storie thei don thus. Twyes eech yeer water cometh fro the See in to the temple.

  And not prestes only bryngen it, but al Surrye and Arabye; and fro beyonden Eufrate gon manye men to the See and bryngen alle watre, that anon thei scheden out in the temple, and thanne it goth adoun in to that hole; and al be it that the hole is smal, natheles it taketh inne gret plentee of water.

  And in doynge thus thei seyn that Deucalioun made suche ordeynaunce for the seyntuarye in memorie of that tribulacioun and that benefice.

  Now that is the olde aunciene storie amonges hem touching to the temple. But othere men trowen that Semiramys of Babyloyne, of the which sothely ben manye werkes in Asye, sche made this foundacioun, and not for Iuno but for hir owne Moder, that hadde to name Derketoun. And I beheld the schap of Derketoun in Phenicye, a straunge merveylle, halfundel womman, but the tothere half, wel fro thighes to feet, streccheth out in a fissches tayl. But the ymage in the Holy Cytee is hoolyche woman, and the tokenes of here seyinge ben not right certeyn. Thei leven fissches holy thynge, and thei ne touchen fissche never; and though of othere foules thei eten alle, the dowve thei ne eten not, but sche is holy, as thei wenen. And thise thinges ben don, thei trowen, be cause of Derketoun and Semiramys, the oon for that Derketoun hath schap of a fissche, and the tother because that atte laste Semiramys tornede to a dowve. But to me, that the temple was bylded of Semiramys peraventure may I graunte; but that it longeth to Derketoun I ne leve not in no kynde. For amonges somme peples of Egypte thei ne eten not fissche, and that is not don for no favour to Derketoun.