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Those who hold that Apollo and the sun are the same, Ibid. 1130 a, and 386 b, supra. it is right and proper that Ave welcome and love for their goodness of heart in placing their concept of the god in that thing which they honour most of all the things that they know and yearn for. But, as though they were now having a sleepy vision of the god amid the loveliest of dreams, let us wake them and urge them to proceed to loftier heights and to contemplate the waking vision of him, and what he truly is, but to pay honour also to this imagery of him in the sun and to revere the creative power associated with it, in so far as it is possible by what is perceived through the senses to gain an image of what is conceived in the mind, and by that which is ever in motion an image of that which moves not, an image that in some way or other transmits some gleams reflecting and mirroring his kindliness and blessedness. And as for his vagaries and transformations when he sends forth fire that sweeps his own self along with it, as they say, Cf. 389 c, supra. and again when he forces it down here and directs it upon the earth and sea and winds and living creatures, and, besides, the terrible things done both to living creatures and to growing vegetation — to such tales it is irreverent even to listen; else will the god be more futile than the Poet’s fancied child Cf. Homer, Il. xv. 362. playing a game amid the sand that is heaped together and then scattered again by him, if the god indulges in this game with the universe constantly, fashioning the world that does not exist, and destroying it again when it has been created. For, on the contrary, so far as he is in some way present in the world, by this his presence does he bind together its substance and prevail over its corporeal weakness, which tends toward dissolution. And it seems to me right to address to the god the words Thou art, which are most opposed to this account, and testify against it, believing that never does any vagary or transformation take place near him, but that such acts and experiences are related to some other god, or rather to some demigod, whose office is concerned with Nature in dissolution and generation; and this is clear at once from the names which are, as it were, correspondingly antithetic. For the one is spoken of as Apollo (not many), the other as Pluto (abounding); the one Delian (clear), the other Aïdoneus (unseen); the one Phoebus (bright), the other Scotios (dark) Cf. the note on 385 b, supra.; with the one are associated the Muses and Memory, with the other Oblivion and Silence; the one is Theorian (observing) and Phanaean (disclosing), and the other Lord of the darkling Night and idling Sleep Cf.Moralia, 1130 a; Bergk, Poet. Lyr. Graec. iii. p. 719, Adespota, no. 92; or Edmonds, Lyra Graeca (in L.C.L.), iii. p. 452.; and he is also Of all the gods most hateful to mortals.Homer, Il. ix. 159. Whereas concerning the other PindarPindar, Frag. 149 (ed. Christ), quoted also in 413 c, infra, and in Moralia, 1102 e. has said not unpleasingly And towards mortal men he hath been judged the most gentle. It was fitting therefore for Euripides Suppliants, 975. to say, Drink-offerings for the dead who are gone And the strains that the god of the golden hair, Apollo, will never accept as his own. And even before him Stesichorus,Bergk, Poet. Lyr. Graec. iii. p. 224, Stesichorus, no. 50; or Edmonds, Lyra Graeca (in L.C.L.), ii. p. 58. The harp and sport and song Most doth Apollo love; Sorrows and groans are Hades’ share. And it is evident that SophoclesNauck, Trag. Graec. Frag., Sophocles, no. 765. assigns each of the instruments to each god in these words: No harp, no lyre is welcome for laments.
