But should it be said that they only had fleshly forms, and possess blood and seed, and the affections of anger and sexual desire, even then we must regard such assertions as nonsensical and ridiculous; for there is neither anger, nor desire and appetite, nor procreative seed, in gods. Let them, then, have fleshly forms, but let them be superior to wrath and anger, that Athênâ may not be seen
“Burning with rage and inly wroth with Jove;” 765
“Juno’s breast
Could not contain her rage.” 766
And let them be superior to grief:—
p. 139“A woful sight mine eyes behold: a man
I love in flight around the walls! My heart
For Hector grieves.” 767
For I call even men rude and stupid who give way to anger and grief. But when the “father of men and gods” mourns for his son,—
“Woe, woe! that fate decrees my best belov’d
Sarpedon, by Patroclus’ hand to fall;” 768
and is not able while he mourns to rescue him from his peril:—
“The son of Jove, yet Jove preserv’d him not;” 769
who would not blame the folly of those who, with tales like these, are lovers of the gods, or rather, live without any god? Let them have fleshly forms, but let not Aphrodité be wounded by Diomedes in her body:—
“The haughty son of Tydeus, Diomed,
Hath wounded me;” 770
“Me, awkward me, she scorns; and yields her charms
To that fair lecher, the strong god of arms.” 771
“The weapon pierced the flesh.” 772
He who was terrible in battle, the ally of Zeus against the Titans, is shown to be weaker than Diomedes:—
“He raged, as Mars, when brandishing his spear.” 773
Hush! Homer, a god never rages. But you describe the god to me as blood-stained, and the bane of mortals:—
“Mars, Mars, the bane of mortals, stained with blood;” 774
and you tell of his adultery and his bonds:—
“Then, nothing loth, th’ enamour’d fair he led,
And sunk transported on the conscious bed.
Down rushed the toils.” 775
Do they not pour forth impious stuff of this sort in abundance concerning the gods? Ouranos is mutilated; Kronos is bound, and thrust down to Tartarus; the Titans revolt; Styx dies in battle: yea, they even represent them as mortal; they are in love with one another; they are in love with human beings:—
“Æneas, amid Ida’s jutting peaks,
Immortal Venus to Anchises bore.” 776
Are they not in love? Do they not suffer? Nay, verily, they are gods, and desire cannot touch them! Even though a god assume flesh in pursuance of a divine purpose, 777 he is therefore the slave of desire.
“For never yet did such a flood of love,
For goddess or for mortal, fill my soul;
Not for Ixion’s beauteous wife, who bore
Pirithöus, sage in council as the gods;
Nor the neat-footed maiden Danäe,
A crisius’ daughter, her who Perséus bore,
Th’ observ’d of all; nor noble Phœnix’ child;
. . . . . . nor for Semele;
Nor for Alcmena fair; . . .
No, nor for Ceres, golden-tressèd queen;
Nor for Latona bright; nor for thyself.” 778
He is created, he is perishable, with no trace of a god in him. Nay, they are even the hired servants of men:—
“Admetus’ halls, in which I have endured
To praise the menial table, though a god.” 779
“And coming to this land, I cattle fed,
For him that was my host, and kept this house.” 780
Admetus, therefore, was superior to the god. prophet and wise one, and who canst foresee for others the things that shall be, thou didst not divine the slaughter of thy beloved, but didst even kill him with thine own hand, dear as he was:—
“And I believed Apollo’s mouth divine
Was full of truth, as well as prophet’s art.”
(Æschylus is reproaching Apollo for being a false prophet:)—
“The very one who sings while at the feast,
The one who said these things, alas! is he
Who slew my son.” 781
Hom., Od., viii. 308 sq., Pope’s transl.
139:772 139:773 139:774 139:775Hom., Od., viii. 296–298, Pope’s transl.
139:776 139:777[οἰκονομίαν. Kaye, p. 174. And see Paris ed., 1615.]
139:778 139:779 139:780 139:781From an unknown play of Æschylus.