Between Heathenism and Christianity - College of Stoic Philosophers

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The Delay of the Deity sorts of green twigs bearing flowers; it also sent forth a gentle and agreeable breeze which was singularly pleasant and which produced the same effect that wine does on those who are addicted to it. for the souls that inhaled these fragrant odors were in ecstasies of joy around this place there was revelry and embraced one another. All and laughter, to gether with every kind of enjoyment and merry making. He said that here Dionysus had ascended and had afterwards fetched up Semele and that it was called the place of Forgetfulness (Lethe). Here, too. Thespesius desired to tarry, but his conductor would not allow it, and hurried him forcibly away, at the same time telling him that the rational soul is melted and dissolved under the influence of pleasure, but that the irrational and carnal part, moistened and clothed in flesh, revives the memory of the body, and as a result of this reminiscense, a desire and a con cupiscence that incites to procreation; for which reason it is called an inclination loicard the earth because the soul is weighed down with moisture. Passing next over another way of equal extent, he thought he saw a huge goblet into which streams flowed, of which one was of a whiter color than the foam of the sea or snow; another, purple like the iris; while others again showed, from afar, different lines, each of which shone with its own particular luster, yet when he came near, the ambient air be came more and more rarified, the colors became fainter, and the goblet lost its brilliant tints, except 2<)8
The Delay of the Deity the white. Here he saw three supernatural beings (daemons) sitting by one another in the form of a triangle, mixing together the streams with certain measures. The conductor of the soul of Thespesius said that to this point Orpheus had advanced when he was following after the soul of his wife, but be cause his memory partly failed him he brought back to men an incorrect account when he said that the oracle at Delphi was the common property of Apollo and Night, when in sooth, there is nothing in com mon between Apollo and Night. But this oracle, the spirit said, gives response nowhere upon is common to night and the moon; it the earth and has no fixed abode, but roams about everywhere among men, in dreams and apparitions; and emanating from it, as thou seest, dreams mixed up with the plain and simple truth, spread abroad trickery and fraud. But that of Apollo thou didst not see, it said, nor wilt thou be able to see it, for the earthly part of the soul neither strives toward what is higher nor does it release (the spiritual part), but it tends downward as long as it is joined to the body. At the same time the spirit leading him (Thespesius) nearer tried to show him the light issuing from the tripod which, as he said, passed through the bosom of Themis and reached as far as Parnassus. Though greatly desiring to see it, he was not able to do so because of its brilliancy; but as he passed by he heard the shrill voice of a woman chanting in verse some other things, and the time of his death, as he thought. The supernatural 209
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THEQL STACK
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Between Heathenism and Christianity
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" PREFACE. It is admitted by s
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Preface In the following pages I ha
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CONTENTS, ....... PAGE. PBEFAOE ...
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SENECA: HIS CHARACTER AND ENVIRONME
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" " Seneca: His Character
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Seneca: His Character and Environme
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" No Seneca: His Character and
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" Seneca: His Character and En
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SELECTIONS FROM THE WRITINGS OF SEN
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Selections from the Writings of Sen
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De Providentia untouched, I shall u
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" Why De Providentia gence and
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De Providentia may gain real streng
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De Providentia enough for the immor
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De Providentia down his arms forthw
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De Providentia well-known exemplar
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De Providentia prove by these thing
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De Provldenda to thee when thou wer
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<J5 De Providentia ingly the
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De Providentia V. Add, now, that it
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De Providentia nor am I God s slave
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" " Good De Providentia I
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" " count what others lon
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" For De Providentia found in
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De Providentia "The first whic
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Plutarch and the Greece of His Age
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" Plutarch and the Greece of H
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eformer. Plutarch and the Greece of
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Page 171 and 172: The Delay of the Deity vices, He ad
Page 173 and 174: The Delay of the Deity nature, to h
Page 175 and 176: The Delay of the Deity may turn to
Page 177 and 178: " " " The Delay of t
Page 179 and 180: The Delay of the Deity Sikyonians a
Page 181 and 182: " We The Delay of the Deity ag
Page 183 and 184: The Delay of the Deity are allowed
Page 185 and 186: The Delay of the Deity 11. If then
Page 189 and 190: The Delay of the Deity wished might
Page 193 and 194: The Delay of the Deity to what is p
Page 195 and 196: The Delay of the Deity son from his
Page 197 and 198: " You " Do " "
Page 199 and 200: The Delay of the Deity conjured up
Page 201 and 202: Pindar says? 197 The Delay of the D
Page 203 and 204: The Delay of the Deity to be a vill
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Page 209 and 210: The Delay of the Deity the souls of
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Page 217 and 218: The Delay of the Deityfalling into
Page 221 and 222: The Delay of the Deity is intrinsic
Page 223 and 224: Appendix VOLUME III. De E apud Delp
Page 225: Appendix cited by their Latin title
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Between Heathenism and Christianity - College of Stoic Philosophers

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