Concerning the Face which Appears in the Orb Of the Moon (25-29)

When Theon had so spoken, I said [Bravo], you have most excellently [smoothed our] brows by the sport of your speech, wherefore we have been inspired with boldness to reply, since we anticipate no very sharp or bitter scrutiny. It is, moreover, a fact that there really is [no] difference between those who in such matters are firm believers and those who are violently annoyed by them and firmly disbelieve and refuse to examine calmly what can be and what might be.[*] So, for example, in the first

place, if the moon is not inhabited by men, it is not necessary that she have come to be in vain and to no purpose, for we see that this earth of ours is not productive and inhabited throughout its whole extent either but only a small part of it is fruitful of animals and plants on the peaks, as it were, and peninsulas rising out of the deep, while of the rest some parts are desert and fruitless with winter-storms and summer-droughts and the most are sunk in the great sea. You, however, because of your constant fondness and admiration for Aristarchus, give no heed to the text that Crates read:

Ocean, that is the universal source

Of men and gods, spreads over most of earth.[*]

Yet it is by no means for nothing that these parts have come to be. The sea gives off gentle exhalations, and the most pleasant winds when summer is at its height are released and dispersed from the uninhabited and frozen region by the snows that are gradually melting there.[*] A strict guardian and artificer of day and night has according to Plato[*] been stationed in the centre. Nothing then prevents the moon too, while destitute of living beings, from providing reflections for the light that is diffused about her and for the rays of the stars a point of confluence in herself and a blending whereby she digests the exhalations from the earth and at the same time slackens the excessive torridity and harshness of the sun.[*] Moreover, conceding a point perhaps to ancient tradition also, we shall say that she was held to be Artemis on the ground that she is a virgin and sterile but is helpful and beneficial to other females.[*] In the second place, my dear Theon, nothing that has been said proves impossible the alleged inhabitation of the moon. As to the rotation, since it is very gentle and werene, it smooths the air and distributes it in settled order, so that there is no danger of falling and slipping off for those who stand there. And if it is not simple either,[*] even this complication and variation of the motion is not attributable to irregularity or confusion; but in them astronomers demonstrate a marvellous order and progression, making her revolve with circles that unroll about other circles, some assuming that she is herself motionless and others that she retrogresses smoothly and regularly with ever constant velocity,[*] for these superpositions of the circles and their rotations and relations to one another and to us combine most harmoniously to produce the apparent variations of her motion in altitude and the deviations in latitude at the same time as her revolutions in longitude.[*] As to the great heat and continual scorching of the sun, you will cease to fear it, if first of all you set the conjunctions over against the twelve summery full-moons[*] and suppose that the continuousness of the change produces in the extremes, which do not last a long time, a suitable tempering and removes the excess from either. Between these then, as is likely, they have a season most nearly approaching spring. In the second place, upon us the sun sends, through air which is turbid and which exerts a concomitant pressure, heat that is nourished by the exhalations, whereas there the air being tenuous and translucent scatters and diffuses the sun’s light, which has no tinder or body to sustain it.[*] The fruits of tree and field here in our region are nourished by rains; but elsewhere, as up in your home[*] around Thebes and Syene, the land drinking water that springs from earth instead of rain-water and enjoying breezes and dews[*] would refuse, I think, to adapt itself[*] to the fruitfulness that attends the most abundant rainfall, and that because of a certain excellence and temperament that it has. Plants of the same kind, which in our region if sharply nipped by winter bear good fruit in abundance, in Libya and in your home in Egypt are very sensitive to cold and afraid of winter.[*] And, while Gedrosia and Ethiopia which comes down to the ocean is barren and entirely treeless because of the aridity, in the adjacent and surrounding sea there grow and thrive down in the deep plants of great magnitude, some of which are called olives, some laurels, and some tresses of Isis[*]; and the plants here called love-restorers when lifted out of the earth and hung up not only live as long as you wish but sprout[*] [. . .]. Some plants are sown towards winter, and some at the height of summer as sesame and millet.[*] Thyme or centaury, if sown in good, rich soil and wetted and watered, departs from its natural quality and loses its strength, whereas drought delights it and causes it to reach its proper stature[*]; and some plants, as they say, cannot stand even dew, as is true of the majority of Arabian plants, but are blighted and destroyed by being moistened.[*] What wonder then if on the moon there grow roots and seeds and trees that have no need of rain nor yet of snow but are naturally adapted to a summery and rarefied air? And why is it unlikely that winds arise warmed by the moon and that breezes steadily accompany the rolling swell of her revolution and by scattering off and diffusing dews and light moisture suffice for the vegetation and that she herself is not fiery or dry in temperament but soft and humidifying? After all, no influence of dryness comes to us from her but much of moistness and femininity[*]: the growth of plants, the decay of meats, the souring and flattening of wine, the softening of timbers, the easy delivery of women.[*] Now that Pharnaces is quiet I am afraid of provoking and arousing him again if I cite, in the words of his own school, the flood-tides of Ocean and the swelling of the straits when they are increased and poured abroad by the liquefying action of the moon.[*] Therefore I shall rather turn to you, my dear Theon, for when you expound these words of Alcman’s,

[Such as] are nourished by Dew, daughter [of Zeus] and of [divine] Selene,[*]

you tell us that at this point he calls the air Zeus and says that it is liquefied by the moon and turns to dew-drops.[*] It is in fact probable, my friend, that the moon’s nature is contrary to that of the sun, if of herself she not only naturally softens and dissolves all that he condenses and dries but liquefies and cools even the heat that he casts upon her and imbues her with. They err then who believe the moon to be a fiery and glowing body; and those who demand that living beings there be equipped just as those here are for generation, nourishment, and livelihood seem blind to the diversities of nature, among which one can discover more and greater differences and dissimilarities between living beings than between them and inanimate objects.[*] Let there not be mouthless men nourished by odours who [Megasthenes] thinks [do exist][*]; yet the Hungerbane,[*] the virtue of which he was himself trying to explain to us, Hesiod hinted at when he said

Nor what great profit mallow has and squill[*]

and Epimenides made manifest in fact when he showed that with a very little fuel nature kindles and sustains the living creature, which needs no further nourishment if it gets as much as the size of an olive.[*] It is plausible that the men on the moon, if they do exist, are slight of body and capable of being nourished by whatever comes their way.[*] After all, they say that the moon herself, like the sun which is an animate being of fire many times as large as the earth, is nourished by the moisture on the earth, as are the rest of the stars too, though they are countless; so light and frugal of requirements do they conceive the creatures to be that inhabit the upper region.[*] We have no comprehension of these beings, however, nor of the fact that a different place and nature and temperature are suitable to them. Just as, assuming that we were unable to approach the sea or touch it but only had a view of it from afar and the information that it is bitter, unpotable, and salty water, if someone said that it supports in its depths many large animals of multifarious shapes and is full of beasts that use water for all the ends that we use air, his statements would seem to us like a tissue of myths and marvels, such appears to be our relation to the moon and our attitude towards her is apparently the same when we disbelieve that any men dwell there. Those men, I think, would be much more amazed at the earth, when they look out at the sediment and dregs[*] of the universe, as it were, obscurely visible in moisture, mists, and clouds as a lightless, low, and motionless spot, to think that it engenders and nourishes animate beings which partake of motion, breath, and warmth. If they should chance to hear somewhere these Homeric words, Dreadful and dank, which even gods abhor[*] and

Deep under Hell as far as Earth from Heaven,[*]

these they would say are simply a description of this place and Hell and Tartarus have been relegated hither while the moon alone is earth, since it is equally distant from those upper regions and these lower ones.

Almost before I had finished, Sulla broke in. Hold on, Lamprias, he said, and put to the wicket of your discourse[*] lest you unwittingly run the myth aground, as it were, and confound my drama, which has a different setting and a different disposition. Well, I am but the actor of the piece, but first I shall say that its author began for our sake — if there be no objection with a quotation from Homer[*]:

An isle, Ogygia, lies far out at sea,[*]

a run of five days off from Britain as you sail westward; and three other islands equally distant from it and from one another lie out from it in the general direction of the summer sunset. In one of these, according to the tale told by the natives, Cronus is confined by Zeus, and the antique [Briareus], holding watch and ward over those islands and the sea that they call the Cronian main, has been settled close beside him.[*] The great mainland, by which the great ocean is encircled,[*] while not so far from the other islands, is about five thousand stades from Ogygia, the voyage being made by oar, for the main is slow to traverse and muddy as a result of the multitude of streams.[*] The streams are discharged by the great land-mass and produce alluvial deposits, thus giving density and earthiness to the sea, which has been thought actually to be congealed.[*] On the coast of the mainland Greeks dwell about a gulf which is not smaller than the Maeotis[*] and the mouth of which lies roughly on the same parallel as the mouth of the Caspian sea.[*] These people consider and call themselves continentals [and the] inhabitants of this land [islanders] because the sea flows around it on all sides; and they believe that with the peoples of Cronus there mingled at a later time those who arrived in the train of Heracles and were left behind by him and that these latter so to speak rekindled again to a strong, high flame the Hellenic spark there which was already being quenched and overcome by the tongue, the laws, and the manners of the barbarians. Therefore Heracles has the highest honours and Cronus the second. Now when at intervals of thirty years the star of Cronus, which we call Splendent [*] but they, our author said, call Nightwatchman, enters the sign of the Bull,[*] they, having spent a long time in preparation for the sacrifice and the [expedition], choose by lot and send forth [a sufficient number of envoys] in a correspondingly sufficient number of ships, putting aboard a large retinue and the provisions necessary for men who are going to cross so much sea by oar and live such a long time in a foreign land. Now when they have put to sea the several voyagers meet with various fortunes as one might expect; but those who survive the voyage first put in at the outlying islands, which are inhabited by Greeks,[*] and see the sun pass out of sight for less than an hour over a period of thirty days,[*] — and this is night, though it has a darkness that is slight and twilight glimmering from the west. There they spend ninety days regarded with honour and friendliness as holy men and so addressed, and then winds carry them across to their appointed goal.[*] Nor do any others inhabit it but themselves and those who have been dispatched before them, for, while those who have served the god together for the stint of thirty years are allowed to sail off home, most of them usually choose to settle in the spot, some out of habit and others because without toil or trouble they have all things in abundance while they constantly employ their time in sacrifices and celebrations or with various discourse and philosophy, for the nature of the island is marvellous as is the softness of the circumambient air. Some when they intend to sail away are even hindered by the divinity which presents itself to them as to intimates and friends not in dreams only or by means of omens, but many also come upon the visions and the voices of spirits manifest. For Cronus himself sleeps confined in a deep cave of rock that shines like gold — the sleep that Zeus has contrived as a bond for him —, and birds flying in over the summit of the rock bring ambrosia to him, and all the island is suffused with fragrance scattered from the rock as from a fountain; and those spirits mentioned before tend and serve Cronus, having been his comrades what time he ruled as king over gods and men. Many things they do foretell of themselves, for they are oracular; but the prophecies that are greatest and of the greatest matters they come down and report as dreams of Cronus, for all that Zeus premeditates Cronus sees in his dreams[*] and the titanic affections and motions of his soul make him rigidly tense [until] sleep [restores] his repose once more and the royal and divine element is all by itself, pure and unalloyed.[*] Here then the stranger[*] was conveyed, as he said, and while he served the god became at his leisure acquainted with astronomy, in which he made as much progress as one can by practising geometry, and with the rest of philosophy by dealing with so much of it as is possible for the natural philosopher.[*] Since he had a strange desire and longing to observe the Great Island (for so, it seems, they call our part of the world), when the thirty years had elapsed, the relief-party having arrived from home, he saluted his friends and sailed away, lightly equipped for the rest but carrying a large viaticum in golden beakers. Well, all his experiences and all the men whom he visited, encountering sacred writings and being initiated in all rites — to recount all this as he reported it to us, relating it thoroughly and in detail, is not a task for a single day; but listen to so much as is pertinent to the present discussion. He spent a great deal of time in Carthage inasmuch as [Cronus] receives great [honour] in our country,[*] and he discovered certain sacred parchments that had been secretly spirited off to safety when the earlier city was being destroyed and had lain unnoticed in the ground for a long time.[*] Among the visible gods[*] he said that one should especially honour the moon, and so he kept exhorting me to do, inasmuch as she is sovereign over life [and death], bordering as she does [upon the meads of Hades].

When I expressed surprise at this and asked for a clearer account, he said[*]: Many assertions about the gods, Sulla, are current among the Greeks, but not all of them are right. So, for example, although they give the right names to Demeter and Cora, they are wrong in believing that both are together in the same region. The fact is that the former is in the region of earth and is sovereign over terrestrial things, and the latter is in the moon and mistress of lunar things. She has been called both Cora and Phersephone,[*] the latter as being a bearer of light[*] and Cora because that is what we call the part of the eye in which is reflected the likeness of him who looks into it[*] as the light of the sun is seen in the moon. The tales told of the wandering and the quest of these goddesses contain the truth

[spoken covertly],[*] for they long for each other when they are apart and they often embrace in the shadow. The statement concerning Cora that now she is in the light of heaven and now in darkness and night is not false but has given rise to error in the computation of the time, for not throughout six months but every six months we see her being wrapped in shadow by the earth as it were by her mother, and infrequently we see this happen to her at intervals of five months,[*] for she cannot abandon Hades since she is the boundary of Hades, as Homer too has rather well put it in veiled terms:

But to Elysium’s plain, the bourne of earth.[*]

Where the range of the earth’s shadow ends, this he set as the term and boundary of the earth.[*] To this point rises no one who is evil or unclean, but the good are conveyed thither after death and there continue to lead a life most easy to be sure[*] though not blessed or divine until their second death.[*]

And what is this, Sulla? Do not ask about these things, for I am going to give a full explanation myself. Most people rightly hold man to be composite but wrongly hold him to be composed of only two parts. The reason is that they suppose mind to be somehow part of soul, thus erring no less than those who believe soul to be part of body, for in the same degree as soul is superior to body so is mind better and more divine than soul. The result of soul [and body commingled is the irrational or the affective factor, whereas of mind and soul] the conjunction produces reason; and of these the former is source of pleasure and pain, the latter of virtue and vice.[*]

In the composition of these three factors earth furnishes the body, the moon the soul, and the sun furnishes mind [to man] for the purpose of his generation[*] even as it furnishes light to the moon herself. As to the death we die, one death reduces man from three factors to two and another reduces him from two to one[*]; and the former takes place in the [earth] that belongs to Demeter [[wherefore to make an end is called] to render [one’s life] to her and Athenians used in olden times to call the dead Demetrians],[*] [the latter] in the moon that belongs to Phersephone, and associated with the former is Hermes the terrestrial, with the latter Hermes the celestial.[*] While the goddess here[*] dissociates the soul from the body swiftly and violently, Phersephone gently and by slow degrees detaches the mind from the soul and has therefore been called single-born because the best part of man is born single when separated off [by] her.[*] Each of the two separations naturally occurs in this fashion: All soul, whether without mind or with it,[*] when it has issued from the body[*] is destined to wander [in] the region between earth and moon but not for an equal time. Unjust and licentious souls pay penalties for their offences; but the good souls must in the gentlest part of the air, which they call the meads of Hades, [*] pass a certain set time sufficient to purge and blow away [the] pollutions contracted from the body as from an evil odour.[*] [Then], as if brought home from banishment abroad, they savour joy most like that of initiates, which attended by glad expectation is mingled with confusion and excitement.[*] For many, even as they are in the act of clinging to the moon, she thrusts off and sweeps away; and some of those souls too that are on the moon they see turning upside down as if sinking again into the deep.[*] Those that have got up, however, and have found a firm footing first go about like victors crowned with wreaths of feathers called wreaths of steadfastness,[*] because in life they had made the irrational or affective element of the soul orderly and tolerably tractable to reason[*]; secondly, in appearance resembling a ray of light but in respect of their nature, which in the upper region is buoyant as it is here in ours, resembling the ether about the moon,[*] they get from it both tension and strength as edged instruments get a temper,[*] for what laxness and diffuseness they still have is strengthened and becomes firm and translucent. In consequence they are nourished by any exhalation that reaches them, and Heraclitus was right in saying: Souls employ the sense of smell in Hades. [*]

First they behold the moon as she is in herself[*]: her magnitude and beauty and nature, which is not simple and unmixed but a blend as it were of star and earth. Just as the earth has become soft by having been mixed with breath and moist[ure] and as blood gives rise to sense-perception in the flesh with which it is commingled,[*] so the moon, they say,[*] because it has been permeated through and through by ether is at once animated and fertile and at the same time has the proportion of lightness to heaviness in equipoise. In fact it is in this way too, they say, that the universe itself has entirely escaped local motion, because it has been constructed out of the things that naturally move upwards and those that naturally move downwards.[*] This was

also the conception of Xenocrates who, taking his start from Plato, seems[*] to have reached it by a kind of superhuman reasoning. Plato is the one who declared that each of the stars as well was constructed of earth and fire bound together in a proportion by means of the [two] intermediate natures, for nothing, as he said, attains perceptibility that does not contain an admixture of earth and light[*]; but Xenocrates says that the stars and the sun are composed of fire and the first density, the moon of the second density and air that is proper to her, and the earth of water [and air] and the third kind of density and that in general neither density all by itself nor subtility is receptive of soul.[*] So much for the moon’s substance. As to her breadth or magnitude, it is not what the geometers say but many times greater. She measures off the earth’s shadow with few of her own magnitudes not because it is small but she more ardently hastens her motion in order that she may quickly pass through the gloomy place bearing away [the souls] of the good which cry out and urge her on because when they are in the shadow they no longer catch the sound of the harmony of heaven.[*] At the same time too with wails [and] cries the souls of the chastised then approach through the shadow from below. That is why most people have the custom of beating brasses during eclipses and of raising a din and clatter against the souls,[*] which are frightened off also by the socalled face when they get near it, for it has a grim and horrible aspect.[*] It is no such thing, however; but just as our earth contains gulfs that are deep and extensive,[*] one here pouring in towards us through the Pillars of Heracles and outside the Caspian and the Red Sea with its gulfs,[*] so those features are depths and hollows of the moon. The largest of them is called[*] Hecate’s Recess, [*] where the souls suffer and exact penalties for whatever they have endured or committed after having already become Spirits[*]; and the two long ones are called the Gates,[*] for through them pass the souls now to the side of the moon that faces heaven and now back to the side that faces earth.[*] The side of the moon towards heaven is named Elysian plain, [*] the hither side House of counter-terrestrial Phersephone. [*]