Finding the Divine in Myths

Chapter III- On the Gods and the World

“Concerning Fables, that these are divine, and on what Account they are so.”

“On what account then the ancients, neglecting such discourses as these, employed fables, is a question not unworthy our investigation. And this indeed is the first utility arising from fables, that they excite us to inquiry, and do not suffer our cogitative power to remain in indolent rest. It will not be difficult therefore to show that fables are divine, from those by whom they are employed: for they are used by poets agitated by divinity, by the best of philosophers, and by such as disclose initiatory rites. In oracles also fables are employed by the gods; but why fables are divine is the part of philosophy to investigate. Since therefore all beings rejoice in similitude, and are averse from dissimilitude, it is necessary that discourses concerning the gods should be as similar to them as possible, that they may become worthy of their essence, and that they may render the gods propitious to those who discourse concerning them; all which can only be effected by fables. Fables therefore imitate the gods, according to effable and ineffable, unapparent and apparent, wise and ignorant; and this likewise extends to the goodness of the gods; for as the gods impart the goods of sensible natures in common to all things, but the goods resulting from intelligibles to the wise alone, so fables assert to all men that there are gods; but who they are, and of what kind, they alone manifest to such as are capable of so exalted a knowledge. In fables too, the energies of the gods are imitated; for the world may very properly be called a fable, since bodies, and the corporeal possessions which it contains, are apparent, but souls and intellects are occult and invisible. Besides, to inform all men of the truth concerning the gods, produces contempt in the unwise, from their incapacity of learning, and negligence in the studious; but concealing truth in fables, prevents the contempt of the former, and compels the latter to philosophize. But you will ask why adulteries, thefts, paternal bonds, and other unworthy actions are celebrated in fables? Nor is this unworthy of admiration, that where there is an apparent absurdity, the soul immediately conceiving these discourses to be concealments, may understand that the truth which they contain is to be involved in profound and occult silence.”

Continuing the exploration of the book by Sallustius "On the Gods and the World” we come to Chapter 3. This chapter is similar to the philosopher Proclus’s commentary on Plato’s dialogue, “Timaeus.”

The first piece that we need to take note of is that the fables, or mythologies, serve the purpose of stimulating questions and preventing intellectual laziness. They require interpretation and as such, engage us on an intellectual level as we seek the deeper meanings.

Second, the myths are employed by poets, philosophers, and those who have been initiated into the mysteries. These people have been inspired and/or guided by a Divine force. We see that the Oracles of the Gods make use of the myths in giving responses.

Third, the myths also imitate the Gods within their aspects, whether ineffable or effable, hidden or apparent, and in their wisdom, or ignorance. The imitation seen in the myths extends to the goodness of the Gods. As the Gods bestow good upon all of us, they reveal the goodness of the intelligible realms solely to the wise. As the myths assert the existence of the Gods to all of mankind, they only reveal their true nature to those who are capable or attained elevated knowledge.

Fourth, the myths imitate the God's activities and energies. By the telling of the myths throughout the world, the truth of the Gods is given freely, hidden in plain view, and does not evoke contempt within the unwise, or those who are incapable of comprehending the deeper philosophical truths within. It urges those, with an inclination to the philosophical, to engage in the pursuit of wisdom.

Fifth and final, the myths containing unworthy acts are concealments for deeper truths. This includes thefts, familial betrayals, adulteries, and so on. We should recognize these acts as apparent concealments and the truth is veiled in esoteric silence. To gain insight into these acts, one must delve beneath the surface of the myth to grasp the hidden significance.

-Dion