The Emperor Julian's Oration to the Mother of the Gods

The

EMPEROR JULIAN'S

ORATION

to the

MOTHER OF THE GODS

IS it therefore requisite that we should speak about particulars of this kind; and that we should divulge, by a written oration, things which it is not lawful to mention, and which are ineffable? I mean, who Attis or Gallus is; and who the mother of the gods: what the particulars are respecting her sacred rites; and on what account they were delivered to us at first: for they were delivered indeed by the most antient Phrygians, and were first of all received by the Greeks, not indeed indiscriminately, but by the Athenians, after

1, stopped the vessel as soon as it reached the Tyber, and suddenly rooted it, as it were, in the stream. Hence, on the people endeavouring to draw it against the tide, it resisted their efforts, and remained fixed; nor did it in the least yield to their attempts of thrusting it forward; and though every artifice was employed for this purpose, yet it still remained immovable. In consequence of this, a dire and unjust suspicion

1. As therefore there are many essences, and many artificers of things, that nature of the third demiurgus, (who contains the exempt reasons, and continued causes, of material forms), which, descending from on high, through the stars, pervades through prolific abundance as far as to the earth, is that Attis

1. But it appears to me that both Aristotle and Theophrastus are ridiculously anxious about a body of this kind, and that they are ignorant, as it were, of their own voice. For, as when we have arrived at an incorporeal and intelligible essence it is necessary to stop, and not to investigate any superior cause, but content ourselves with saying, that these things are thus naturally established, so, (say they) with respect to the fifth body, it is necessary to acknowledge

1 forms: for there is not any one body, or any thing incorporeal, which subsists and is beheld about bodies, the image of which intellect is not able to receive in an incorporeal manner; and this it could never be able to accomplish unless it possessed something naturally allied to these. On this account Aristotle also says, that the soul is the place of forms, not indeed in energy, but in capacity only 2. It is necessary therefore that such a soul, and which converts itself to the body, should possess these in capacity: and if there is any soul unrestrained by, and unmixed with, the body, we ought to think that all things subsist in such a soul no longer in capacity but in perfect energy.

1 alone: for our discourse is about first principles, or things co-ordinate with such as are first; since Attis is considered by us, and with great propriety, as a god. But what, and of what kind, is this example? Plato then says, that, among those who are conversant with imitation, if any one wishes to imitate in such a manner as to emulate the real subsistence of the things imitated, such an undertaking will be laborious and difficult, and almost next to impossible; but that the imitation of things according to their appearance is easy, expeditious, and extremely possible. When, therefore, receiving a mirror,

1

1, and likewise subsist in soul, but more pure and distinct, so as that they can be apprehended and known, but yet are by no means in energy; from whence do we derive the firm persuasion of the perpetuity of generation? Or where can our intellect find any

1; though indeed matter is not so much signified here, as that last incorporeal cause which presides over matter; for, according to Heraclitus,

Such, then, is the intellectual god Gallus, i.e. a deity who contains in himself material and sublunary forms, and who associates with the cause presiding over the fluctuating nature of matter. But he does not associate with the nymph as one with another of the same dignity and rank, but after the manner of one falling into matter. Who then is the mother of the gods? She is indeed the fountain of the intellectual and demiurgic gods who govern the apparent series of things: or

1, than it was formerly,

1 is a certain repression of infinity: for things in generation are not established in bounded forms, and restrained by a demiurgic providence, without that which is called the insanity of Attis; which, when it departs from measure, and transcends all bound, becomes, as it were, debilitated, and is no longer able to preserve the prerogative of its nature. And it is not irrational to believe that this should take place about the last cause among the gods. Behold, therefore, the fifth body unaltered according to every variation, and terminated by the illuminations of the moon, that this rising and perishing world may be in the vicinity of the fifth body. For, in the illuminations of the moon, we perceive that a certain variation and passion takes place. It is by no means

1 into matter. Indeed he who considers this deity as the last of the gods, but the head of all the divine genera, will by no means deviate from the truth; for on this account the fable calls him a demigod 2, that it may evince the difference between him and the immutable

1, who are the three ruling hypostases of the more excellent genera after the gods, were placed round him by the mother of the gods as his guards.

But Attis likewise rules over the lions, who, being allotted a hot and fiery nature, together with the lion, their leader, are indeed, in the first place, the causes of safety to fire; and through the heat and motive energy derived from thence, preserve other natures from decay. Add too, that Attis spreads himself round the heavens, which cover him like a tiara, and tends, as it were, from thence to the earth. And after this manner does the mighty Attis present himself to our view; and from hence the lamentations for his long departure, and concealment, for his vanishings and falling into a cavern, arise. But the time in which his mysteries are performed sufficiently evinces the truth of what I have here advanced: for they say that the sacred tree should be cut down on the very

1, that through the paradoxical and apparently incongruous nature of the fictions, we might be secretly excited to an enquiry after the truth; an utility which is merely irrational, and which takes place through symbols only, being, in my opinion, sufficient for

1, which are of an impassive and divine condition, as far as to these, the pure 2 gods are understood to subsist:

1. But it is perhaps worth investigating why, since the equinoctial is twofold, we do not celebrate the mysteries of this god when the sun is in Libra, but when he is in Aries; the reason therefore of this is beyond all doubt obvious: for when the sun first approaches to us, then advancing from the equinoctial, and the days increasing, this season, in my opinion, appeared the most convenient of all others for the occasion. And indeed, without having recourse to the reason, which asserts that light is the domestic associate of the gods, I can readily believe that the reductorial rays of the sun are aptly accommodated to those who hasten to be liberated from the realms of generation.

But consider this affair clearly as follows:

1 as not only lovely and useful for the purposes of life, but

1, agitated by divine fury, poured forth about the seven-rayed god, and through which he leads souls back again to the courts of light, I should speak of things unknown, and indeed vehemently so, to the sordid vulgar, though well known to theurgic and blessed men; and therefore I shall be silent respecting such particulars at present.

But, as I before observed, the time appointed by the antients for the celebration of these sacred rites was not irrationally assumed, but with the greatest propriety, and agreeable to the most perfect reason: and an argument for the truth of this may be derived from considering, that the venerable and arcane mysteries of Ceres and Proserpine 2 are celebrated when the sun is in Libra; and this with the greatest propriety; for it is necessary to be again initiated when the solar god is departing from our zone, that we may suffer no molestation from the prevalence of

1 of initiation take place, and this so far only as is sufficient for the purposes of recollection; as the saving and reductorial god is at this period present. But a little after this, continued lustrations, and the performance of holy ceremonies belonging to the sacred mysteries, succeed: but when the god departs from us to the region of the Antichthones, then the very summit of the mysteries receives its consummation. But see how, as in the mysteries of Gallus, the cause of generation is cut off, so among the Athenians, those who

1; for, say they, in these rites, the stalks of pot-herbs may be eaten, but the roots must be rejected, as likewise turnips; and again, figs are allowed, but pomegranates and apples are not permitted to be eaten. As I have often heard many murmuring about particulars of this kind, and have myself formerly started the same objections, I alone among all men seem to owe the tribute of thanks to all the gods, but especially to the mother of the gods, not only on account of her beneficence towards me in other affairs, but for her goodness in not neglecting me as one wandering in darkness; but, in the first place, commanding me to cut off, not indeed from my body, but from the irrational impulses and motions of my soul, whatever is considered as superfluous and vain by the intellectual and presiding cause of our souls; and in the next place, establishing in my intellect certain reasons, which are perhaps not perfectly abhorrent from the

1; and as deserving reverence and respect, on account of their exemplars: but she forbids the use of the pomegranate as being a terrestrial plant; and likewise the fruit of the palm, because, perhaps some one may say, it does not grow in Phrygia, where this sacred institution was first established:

1) on this account it is driven from the sacred feast: for this victim is not undeservedly considered as friendly to the terrestrial gods; since it is an animal which never beholds the heavens, and is not only unwilling, but is naturally incapable of such a survey.

And such are the causes why the divine institution says that it is proper to abstain from certain species of aliment, and which we ourselves understanding, communicate to those who possess a knowledge of the gods. We shall only therefore observe, concerning other particulars, the use of which is permitted, that the sacred institution does not prescribe all things to all; but the divine law, regarding that which is possible to human nature, permits the multitude to use common aliment of this kind; not that we should all

1." And this the gods in an exhortatory manner, announce to the most holy of Theurgists.

1; for thus is this god denominated by the mystics, who are said to kindle lamps in honour of the wise Attis. Who, therefore, is so dull of apprehension as not to understand that all things which entirely subsist for the sake of generation are called upward through Hermes and Venus 2? And this recalling power is especially the characteristic of reason; but is not Attis he, who, a little before being imprudent, is now, through his castration, denominated wise? For he was before unwise, because he connected himself with matter, and undertook the government of generation: but he is now wise, because he has adorned with beauty the sordid nature of matter, and has so vanquished its deformity, as to surpass all the imitative art and intelligence of man.

Footnotes

102:1 To believe that the statues of the gods, such as they were fabricated by the ancients, participated of a divine influence, as much as the substances from which they were composed is capable of admitting, must appear ridiculous to every one who is ignorant that the construction of these statues was the result of the most consummate theological science, and that from their apt resemblance to divine natures they became participants of divine illumination. For, as Sallust well observes, in his treatise On the Gods and the World, (chap. 15) "As the providence of the gods is every where extended, a certain habitude or fitness is all that is requisite in order to receive their beneficent communications. But all habitude is produced through imitation and similitude; and hence temples imitate the heavens, but altars the earth; statues resemble life, and on this account they are similar to animals; and prayers imitate that which is intellectual; but characters, superior ineffable powers; herbs and stones resemble matter; and animals which are sacrificed the irrational life of our souls." Statues therefore, through their habitude or fitness, conjoin the souls of those who pray to them with the gods themselves: and when we view the ancient mode of worshiping images in this light, we shall find it equally as rational as any other mode of conduct in which a certain end is proposed to be obtained by legitimate means.

Figure, "that this occult or theurgic art fashioned some of the resemblances of the gods, by characters, in an ineffable manner; for characters of this kind manifest the unknown powers of the gods: but others it imitated by forms and images; fashioning some of them erect and others sitting; and some similar to a heart, but others spherical; and others it expressed by different figures. And, again, some it fabricated of a simple form, but others it composed from a multitude of forms; and some of these were sacred and venerable, but others domestic, exhibiting the peculiar gentleness of the gods: and some it constructed of a severe aspect; and lastly, attributed to others different symbols, according to the similitude and sympathy pertaining to the gods." Let not the reader, however, confound this scientific worship of the ancients with the filthy piety, as Proclus in his hymn to the Muses justly calls it, of the Catholics: for it is surely one thing to worship the images of those giant-like Barbarians called Saints, and another to reverence the resemblances of divinity; since the former conduct is horridly impious and full of delusion and insanity; but the latter is beautifully pious, is replete with real good, and is divinely wise.

106:1 I have already observed, in the Introduction to this volume, that our religious Emperor had not arrived at the most consummate degree of perfection In philosophic attainments, and the present passage proves the truth of my assertion; for, in reality, the lowest forms subsist In the highest, and the highest In the lowest; but with this difference, that the lowest are contained in the highest in a paradigmatical or causal manner, and the highest in the lowest according to ultimate subjection, or after the manner of images. So that all forms subsist in each, but in a manner accommodated to the nature of each; just as earth subsists in heaven celestially, and heaven in earth according to a terrestrial property.

107:1 Concerning this fifth body, see my Introduction to the Timæus of Plato.

109:1 The original is ενυλων, but should doubtless be αυλων.

109:2 The soul is, indeed παμμορφον αγαλμα, an omniform image; and the forms which partial souls like ours contain, are, prior to the Illuminations of science, said to be in capacity, because they are then in a dormant state, and may be compared to beautiful colours secluded from the light.

110:1 The, νοερα επιβολη, or application of intellect, which the Emperor mentions in this place, signifies that self-inspective power of intellect by which it is able to pass into immediate contact with ideas superior to such as are participated by soul: and a knowledge of this kind is superior to that of science, above which it is immediately situated. See more concerning this in a note to my translation of the Phædo of Plato.

111:1 Nature is that divisible life which subsists about body, which is productive of seeds, and which is the cause to all bodies of vegetation, nutrition, and increase: but this life is void of phantasy, as is evident from its being distributed through every part of the body, and becoming by this means passive in the most eminent degree, whereas the phantasy, which is the summit of the irrational life, is undistributed and impassive.

112:1 Forms subsist in Nature fabricative, but not intellective; in partial souls like ours, intellective but not fabricative; and in divine souls and Intellects, both fabricative and intellective.

114:1 See more concerning this In my translation of Porphyry's Cave of the Nymphs.

116:1 Let the reader carefully remember that Hercules is 118:1 Castration among the gods signifies the prolific progression of secondary divine causes into a subject order.

119:1 It must ever be remembered that the gods comprehend and preside over the whole of things in an impassive and immaterial manner.

119:2 As Attis is the artificer of things conversant with generation and corruption, he may be called a dæmon with respect to a god who is the artificer of immutable natures: not that he is a dæmon essentially, but only according to analogy; for as it is the employment of essential dæmons to attend on the gods and proximately preside over inferior natures; so each subordinate order of gods, from following the operations of Its proximate superior order, and presiding over subject natures, may be called analogically, dæmoniacal with respect to that order. It is in this sense of the word that Plato, in the Timæus, calls the sublunary gods dæmons in one place, and in another gods of gods; and that in the Banquet he calls Love a mighty dæmon, and in the Phædrus a god. I only add, that the superficial writers on mythology of the present day, from being ignorant of this particular, have dogmatically asserted that Plato only believed in one god, and that he considered all the other powers subordinate to this god, as nothing more than dæmons; but nothing can be more false than such an assertion; for in the 120:1 The Corybantes form the unpolluted, guardian triad of the supermundane order of gods, and are analogous to the Curetes in the intellectual order.

123:1 See more concerning this in my translation of Sallust on the Gods and the World.

124:1 i.e. The celestial bodies.

124:2 The celestial gods may be called pure with respect to the sublunary gods from the bodies which are their participants; i.e. because a celestial is so much purer than a sublunary body. For as the essences of all the gods are transcendently pure, when one deity is called purer than another, this can only be understood as Implying that the participant suspended from the one is purer than that of the other.

127:1 i.e. From his presiding over a passive nature.

128:1 In the Timæus.

129:1 i.e., Julian the Theurgist.

129:2 See my Dissertation on the Eleusinian and Bacchic Mysteries.

130:1 The mysteries consisted of three parts τελετη, μυνσις, and εποπτεια i.e. certain perfective rites, initiation, and inspection; and the proteleia, or things previous to perfection, belonged to the two first of these parts, but not to the third.

132:1 Meaning the Christians, Epicureans, and perfect Atheists.

135:1 He alludes to the Hesperian golden apples which were plucked by Hercules, which formed his last labour, and signify his reaping undefiled advantages through mystic operations; for gold is a symbol of purity.

138:1 I have observed that the most vulgar and gross part of mankind are remarkably fond of pork; and this very properly, since like rejoices in like.

140:1 This is most probably one of the Chaldæan Oracles, but is not to be found among the fragments of the Zoroastrian Oracles, collected first by Patricius, and afterwards republished by Stanley. Among these fragments, however, the following Oracle is to be found, which perfectly corresponds in meaning with that quoted by our pious Emperor:

Εκτεινας πυρινον νουν
Εργον επ᾿ ευσεβιης, ρευστον και σωμα σαωσεις.

142:1 That is, beautiful, or graceful, a name which was doubtless given to Hermes from his intimate alliance with Venus; for Mercury forms the summit of the harmonic and elevating, or reductorial supermundane triad, which consists of Mercury, Venus, Apollo. To which we may add, that the Greek word επαφρος Epaphros, signifies one upon whom there is foam; and foam implies, as Proclus on the Cratylus beautifully observes in his account of Venus, purity of nature, prolific light and power, and, as it were, the highest flower of life.

142:2 And this because they belong to the supermundane reductorial triad, which elevates through Truth, Beauty, and Harmony.