In connexion with chapters 25 and 26 one may well compare 418 d - 419 a and 421 c-e, infra, and Eusebius, iv. 21 - v. 5.Better, therefore, is the judgement of those who hold that the stories about Typhon, Osiris, and Isis, are records of experiences of neither gods nor men, but of demigods, whom PlatoCf. 361 c, infra. and PythagorasCf. Diogenes Laertius, viii. 32. and XenocratesCf. Stobaeus, , i. 2. 29. and Chrysippus,Cf., 277 a, 419 a, and 1051 c-d; and von Arnim, , ii. 1103 (p. 320). following the lead of early writers on sacred subjects, allege to have been stronger than men and, in their might, greatly surpassing our nature, yet not possessing the divine quality unmixed and uncontaminated, but with a share also in the nature of the soul and in the perceptive faculties of the body, and with a susceptibility to pleasure and pain and to whatsoever other experience is incident to these mutations, and is the source of much disquiet in some and of less in others. For in demigods, as in men, there are divers degrees of virtue and of vice. The exploits of the Giants and Titans celebrated among the Greeks, the lawless deeds of a Cronus,The vengeance which he wreaked on his father Uranus. the stubborn resistance of Python against Apollo, the flights of Dionysus,Homer, vi. 135 ff. If φθόροι is read (destructions wrought by Dionysus) there would be also a reference to the death of Pentheus as portrayed in the of Euripides. Cf. also , 996 c. and the wanderings of Demeter, do not fall at all short of the exploits of Osiris and Typhon and other exploits which anyone may hear freely repeated in traditional story. So, too, all the things which are kept always away from the ears and eyes of the multitude by being concealed behind mystic rites and ceremonies have a similar explanation.

As we read Homer, we notice that in many different places he distinctively calls the good godlike The word is found forty-four times in Homer. and peers of the gods Homer employs this expression sixty-two times. and having prudence gained from the gods,See Homer, vi. 12. but that the epithet derived from the demigods (or daemons) he uses of the worthy and worthless alikeCf. 415 a, infra.; for example: Daemon-possessed, come on! Why seek you to frighten the Argives Thus ?, xiii. 810. and again When for the fourth time onward he came with a rush, like a daemonIbid. v. 438, xiv. 705, xx. 447.; and Daemon-possessed, in what do Priam and children of Priam Work you such ill that your soul is ever relentlessly eager Ilium, fair-built city, to bring to complete desolation ?Ibid. iv. 31. The assumption, then, is that the demigods (or daemons) have a complex and inconsistent nature and purpose; wherefore PlatoPlato, , 717 a, assigns the Even and the Left to the chthonic deities, and Plutarch quite correctly derives his statement from this. assigns to the Olympian gods right-hand qualities and odd numbers, and to the demigods the opposite of these. Xenocrates also is of the opinion that such days as are days of ill omen, and such festivals as have associated with them either beatings or lamentations or fastings or scurrilous language or ribald jests have no relation to the honours paid to the gods or to worthy demigods, but he believes that there exist in the space about us certain great and powerful natures, obdurate, however, and morose, which take pleasure in such things as these, and, if they succeed in obtaining them, resort to nothing worse.

Then again, Hesiod calls the worthy and good demigods holy deities and guardians of mortals Hesiod, , 123 and 253. Cf. , 431 e, infra. and Givers of wealth, and having therein a reward that is kingly., 126, repeated in 417 b, infra. Plato, 202 e. Cf. also , 415 a and 416 c-f, infra, and Dionysius of Halicarnassus, i. 77. calls this class of beings an interpretative and ministering class, midway between gods and men, in that they convey thither the prayers and petitions of men, and thence they bring hither the oracles and the gifts of good things.

EmpedoclesPart of a longer passage from Empedocles; Cf. H. Diels, , i. p. 267, Empedocles, no. 115, 9-12. Cf. also , 830 f. says also that the demigods must pay the penalty for the sins that they commit and the duties that they neglect: Might of the Heavens chases them forth to the realm of the Ocean; Ocean spews them out on the soil of the Earth, and Earth drives them Straight to the rays of the tireless Sun, who consigns them to Heaven’s Whirlings; thus one from another receives them, but ever with loathing; until, when they have thus been chastened and purified, they recover the place and position to which they belong in accord with Nature.

Stories akin to these and to others like them they say are related about Typhon; how that, prompted by jealousy and hostility, he wrought terrible deeds and, by bringing utter confusion upon all things, filled the whole Earth, and the ocean as well, with ills, and later paid the penalty therefor. But the avenger, the sister and wife of Osiris, after she had quenched and suppressed the madness and fury of Typhon, was not indifferent to the contests and struggles which she had endured, nor to her own wanderings nor to her manifold deeds of wisdom and many feats of bravery, nor would she accept oblivion and silence for them, but she intermingled in the most holy rites portrayals and suggestions and representations of her experiences at that time, and sanctified them, both as a lesson in godliness and an encouragement for men and women who find themselves in the clutch of like calamities. She herself and Osiris, translated for their virtues from good demigods into gods,Cf. 363 e, infra. as were Heracles and Dionysus later,Cf., 857 d. not incongruously enjoy double honours, both those of gods and those of demigods, and their powers extend everywhere, but are greatest in the regions above the earth and beneath the earth. In fact, men assert that Pluto is none other than Serapis and that Persephonê is Isis, even as ArchemachusMüller, iv. p. 315, no. 7. of Euboea has said, and also Heracleides PonticusIbid. ii. 198 or Frag. 103, ed. Voss. who holds the oracle in Canopus to be an oracle of Pluto.

Ptolemy Soter saw in a dream the colossal statue of Pluto in Sinope, not knowing nor having ever seen how it looked, and in his dream the statue bade him convey it with all speed to Alexandria. He had no information and no means of knowing where the statue was situated, but as he related the vision to his friends there was discovered for him a much travelled man by the name of Sosibius, who said that he had seen in Sinopê just such a great statue as the king thought he saw. Ptolemy, therefore, sent Soteles and Dionysius, who, after a considerable time and with great difficulty, and not without the help of divine providence, succeeded in stealing the statue and bringing it away.Cf., 984 a; Tacitus, , iv. 83-84, who tells the story more dramatically and with more detail; Clement of Alexandria, , iv. 48 (p. 42 Potter); Origen, , v. 38. When it had been conveyed to Egypt and exposed to view, Timotheus, the expositor of sacred law, and Manetho of Sebennytus, and their associates, conjectured that it was the statue of Pluto, basing their conjecture on the Cerberus and the serpent with it, and they convinced Ptolemy that it was the statue of none other of the gods but Serapis. It certainly did not bear this name when it came from Sinope, but, after it had been conveyed to Alexandria, it took to itself the name which Pluto bears among the Egyptians, that of Serapis. Moreover, since HeracleitusCf. Diels, , i. 81, Heracleitus no. 14. the physical philosopher says, The same are Hades and Dionysus, to honour whom they rage and rave, people are inclined to come to this opinion. In fact, those who insist that the body is called Hades, since the soul is, as it were, deranged and inebriate when it is in the body, are too frivolous in their use of allegory. It is better to identify Osiris with DionysusCf. 356 b, supra, and 364 d, infra. and Serapis with Osiris,Cf. 376 a, infra, and Pauly-Wissowa, s.v. Sarapis (vol. i. a, col. 2394). who received this appellation at the time when he changed his nature. For this reason Serapis is a god of all peoples in common, even as Osiris is; and this they who have participated in the holy rites well know.

It is not worth while to pay any attention to the Phrygian writings,Cf. Cicero, , iii. 16 (42). in which it is said that Serapis was the son of Heracles, and Isis was his daughter, and Typhon was the son of Alcaeus, who also was a son of Heracles; nor must we fail to contemn Phylarchus, who writes that Dionysus was the first to bring from India into Egypt two bulls, and that the name of one was Apis and of the other Osiris. But Serapis is the name of him who sets the universe in order, and it is derived from sweep (sairein), which some say means to beautify and to put in order. Cf. Pauly-Wissowa, l.c., col. 2396-2397, for other etymologies. The derivation from sairein (sweep) is wholly fanciful. As a matter of fact, these statements of Phylarchus are absurd, but even more absurd are those put forth by those who say that Serapis is no god at all, but the name of the coffin of Apis; and that there are in Memphis certain bronze gates called the Gates of Oblivion and Lamentation,Cf. Diodorus, i. 96, and Pausanias, i. 18. 4, with Frazer’s note. which are opened when the burial of Apis takes place, and they give out a deep and harsh sound; and it is because of this that we lay hand upon anything of bronze that gives out a sound.Cf., 995 e-f; Aristotle, Frag. 196 (ed. Rose); or Porphyry, , 41. More moderate is the statement of those who say that the derivationThis derivation (from seuesthai or sousthai) is also fanciful. is from shoot (seuesthai) or scoot (sousthai), meaning the general movement of the universe. Most of the priests say that Osiris and Apis are conjoined into one, thus explaining to us and informing us that we must regard Apis as the bodily image of the soul of Osiris.Cf. 359 b, supra, and 368 c, infra, and Diodorus, i. 85. But it is my opinion that, if the name Serapis is Egyptian, it denotes cheerfulness and rejoicing, and I base this opinion on the fact that the Egyptians call their festival of rejoicing sairei. In fact, PlatoPlato, , 403 a-404 a, suggests various derivations of the name Hades. says that Hades is so named because he is a beneficent and gentle god towards those who have come to abide with him. Moreover, among the Egyptians many others of the proper names are real words; for example, that place beneath the earth, to which they believe that souls depart after the end of this life, they call Amenthes, the name signifying the one who receives and gives. Whether this is one of those words which came from Greece in very ancient times and were brought back againCf. 375 e-f, infra. we will consider later,Cf. 375 d, infra. but for the present let us go on to discuss the remainder of the views now before us.