Wherefore in the study of these matters it is
especially necessary that we adopt, as our guide in
these mysteries, the reasoning that comes from
philosophy, and consider reverently each one of the
things that are said and done, so that, to quote
Theodorus,1 who said that while he offered the good
word with his right hand some of his auditors received
it in their left, we may not thus err by accepting in a
different spirit the things that the laws have dictated
admirably concerning the sacrifices and festivals.
The fact that everything is to be referred to reason
we may gather from the Egyptians themselves ; for
on the nineteenth day of the first month, when they
are holding festival in honour of Hermes, they eat
honey and a fig; and as they eat they say, ‘A sweet
[p. 159]
thing is Truth.’ The amulet2 of Isis, which they
traditionally assert that she hung about her neck, is
interpreted ‘a true voice.’ And Harpocrates is not
to be regarded as an imperfect and an infant god,
nor some deity or other that protects legumes, but
as the representative and corrector of unseasoned,
imperfect, and inarticulate reasoning about the gods
among mankind. For this reason he keeps his finger
on his lips in token of restrained speech or silence.
In the month of Mesorê they bring to him an offering
of legumes and say, ‘The tongue is luck, the tongue
is god.’ Of the plants in Egypt they say that the
persea is especially consecrated to the goddess
because its fruit resembles a heart and its leaf a
tongue. The fact is that nothing of mans usual
possessions is more divine than reasoning, especially
reasoning about the gods ; and nothing has a greater
influence toward happiness. For this reason we give
instructions to anyone who comes down to the oracle
here to think holy thoughts and to speak words of
good omen. But the mass of mankind act ridiculously
in their processions and festivals in that they proclaim
at the outset the use of words of good omen,3 but later
they both say and think the most unhallowed thoughts
about the very gods.