Exhortation to the Heathen

As for the Muses, whom Alcander calls the daughters of Zeus and Mnemosyne, and the rest of the poets and authors deify and worship,— those Muses, in honour of whom whole states have already erected museums, being handmaids, were hired by Megaclo, the daughter of Macar. This Macar reigned over the Lesbians, and was always quarrelling with his wife; and Megaclo was vexed for her mother's sake. What would she not do on her account? Accordingly she hires those handmaids, being so many in number, and calls them Mysæ, according to the dialect of the Æolians. These she taught to sing deeds of the olden time, and play melodiously on the lyre. And they, by assiduously playing the lyre, and singing sweetly to it, soothed Macar, and put a stop to his ill-temper. Wherefore Megaclo, as a token of gratitude to them, on her mother's account erected brazen pillars, and ordered them to be held in honour in all the temples. Such, then, are the Muses. This account is in Myrsilus of Lesbos.

And now, then, hear the loves of your gods, and the incredible tales of their licentiousness, and their wounds, and their bonds, and their laughings, and their fights, their servitudes too, and their banquets; and furthermore, their embraces, and tears, and sufferings, and lewd delights. Call me Poseidon, and the troop of damsels deflowered by him, Amphitrite, Amymone, Alope, Melanippe, Alcyone, Hippothoe, Chione, and myriads of others; with whom, though so many, the passions of your Poseidon were not satiated.

Call me Apollo; this is Phœbus, both a holy prophet and a good adviser. But Sterope will not say that, nor Æthousa, nor Arsinoe, nor Zeuxippe, nor Prothoe, nor Marpissa, nor Hypsipyle. For Daphne alone escaped the prophet and seduction.

And, above all, let the father of gods and men, according to you, himself come, who was so given to sexual pleasure, as to lust after all, and indulge his lust on all, like the goats of the Thmuitæ. And your poems, O Homer, fill me with admiration!

“He said, and nodded with his shadowy brows;
Waved on the immortal head the ambrosial locks,
And all Olympus trembled at his nod.”

You make Zeus venerable, O Homer; and the nod which you ascribe to him is most reverend. But show him only a woman's girdle, and Zeus is exposed, and his locks are dishonoured. To what a pitch of licentiousness did that Zeus of yours proceed, who spent so many nights in voluptuousness with Alcmene? For not even these nine nights were long to this insatiable monster. But, on the contrary, a whole lifetime were short enough for his lust; that he might beget for us the evil-averting god.

Hercules, the son of Zeus— a true son of Zeus— was the offspring of that long night, who with hard toil accomplished the twelve labours in a long time, but in one night deflowered the fifty daughters of Thestius, and thus was at once the debaucher and the bridegroom of so many virgins. It is not, then, without reason that the poets call him a cruel wretch and a nefarious scoundrel. It were tedious to recount his adulteries of all sorts, and debauching of boys. For your gods did not even abstain from boys, one having loved Hylas, another Hyacinthus, another Pelops, another Chrysippus, and another Ganymede. Let such gods as these be worshipped by your wives, and let them pray that their husbands be such as these— so temperate; that, emulating them in the same practices, they may be like the gods. Such gods let your boys be trained to worship, that they may grow up to be men with the accursed likeness of fornication on them received from the gods.

But it is only the male deities, perhaps, that are impetuous in sexual indulgence.

“The female deities stayed each in the house, for shame,” says Homer; the goddesses blushing, for modesty's sake, to look on Aphrodité when she had been guilty of adultery. But these are more passionately licentious, bound in the chains of adultery; Eos having disgraced herself with Tithonus, Selene with Endymion, Nereis with Æacus, Thetis with Peleus, Demeter with Jason, Persephatta with Adonis. And Aphrodité having disgraced herself with Ares, crossed over to Cinyra and married Anchises, and laid snares for Phaëthon, and loved Adonis. She contended with the ox-eyed Juno; and the goddesses un-robed for the sake of the apple, and presented themselves naked before the shepherd, that he might decide which was the fairest.

But come, let us briefly go the round of the games, and do away with those solemn assemblages at tombs, the Isthmian, Nemean, and Pythian, and finally the Olympian. At Pytho the Pythian dragon is worshipped, and the festival-assemblage of the serpent is called by the name Pythia. At the Isthmus the sea spit out a piece of miserable refuse; and the Isthmian games bewail Melicerta.

At Nemea another— a little boy, Archemorus— was buried; and the funeral games of the child are called Nemea. Pisa is the grave of the Phrygian charioteer, O Hellenes of all tribes; and the Olympian games, which are nothing else than the funeral sacrifices of Pelops, the Zeus of Phidias claims for himself. The mysteries were then, as is probable, games held in honour of the dead; so also were the oracles, and both became public. But the mysteries at Sagra and in Alimus of Attica were confined to Athens. But those contests and phalloi consecrated to Dionysus were a world's shame, pervading life with their deadly influence. For Dionysus, eagerly desiring to descend to Hades, did not know the way; a man, by name Prosymnus, offers to tell him, not without reward. The reward was a disgraceful one, though not so in the opinion of Dionysus: it was an Aphrodisian favour that was asked of Dionysus as a reward. The god was not reluctant to grant the request made to him, and promises to fulfil it should he return, and confirms his promise with an oath. Having learned the way, he departed and again returned: he did not find Prosymnus, for he had died. In order to acquit himself of his promise to his lover, he rushes to his tomb, and burns with unnatural lust. Cutting a fig-branch that came to his hand, he shaped the phallus, and so performed his promise to the dead man. As a mystic memorial of this incident, phalloi are raised aloft in honour of Dionysus through the various cities. “For did they not make a procession in honour of Dionysus, and sing most shameless songs in honour of the pudenda, all would go wrong,” says Heraclitus. This is that Pluto and Dionysus in whose honour they give themselves up to frenzy, and play the bacchanal,— not so much, in my opinion, for the sake of intoxication, as for the sake of the shameless ceremonial practiced. With reason, therefore, such as have become slaves of their passions are your gods!

Furthermore, like the Helots among the Lacedemonians, Apollo came under the yoke of slavery to Admetus in Pheræ, Hercules to Omphale in Sardis. Poseidon was a drudge to Laomedon; and so was Apollo, who, like a good-for-nothing servant, was unable to obtain his freedom from his former master; and at that time the walls of Troy were built by them for the Phrygian. And Homer is not ashamed to speak of Athene as appearing to Ulysses with a golden lamp in her hand. And we read of Aphrodite, like a wanton serving-wench, taking and setting a seat for Helen opposite the adulterer, in order to entice him.

Panyasis, too, tells us of gods in plenty besides those who acted as servants, writing thus:—

“Demeter underwent servitude, and so did the famous lame god;
Poseidon underwent it, and Apollo too, of the silver bow,
With a mortal man for a year. And fierce Mars
Underwent it at the compulsion of his father.”

And so on.

Agreeably to this, it remains for me to bring before you those amatory and sensuous deities of yours, as in every respect having human feelings.

“For theirs was a mortal body.”