"But now the cups were carried round; and Theagenes, out of complaisance rather than inclination, drank to every body. When it came to me, I said I was obliged to him for the compliment, but must beg to be excused tasting of the cup. He looked displeased and angry, as if he thought himself affronted; when Charicles explained the matter, and told him I was an Egyptian, an inhabitant of Memphis, and a priest of Isis, and consequently abstained from wine and all animal food. Theagenes seemed filled with a sudden pleasure when he heard that I was an Egyptian and a priest; and raising himself up, as if he had suddenly found a treasure, he called for water, and drinking to me, said, 'Ο sage, receive from me this mark of good-will, in the beverage which is most agreeable to you; and let this table[15] conclude a solemn treaty of friendship between us.'—'With all my heart," I replied,' most excellent Theagenes; I have already conceived a friendship for you;' and taking the cup, I drank—and with this the company broke up, and dispersed to their several habitations; Theagenes embracing me at parting with the warmth and affection of an old friend.
"When I retired to my chamber, I could not sleep the first part of the night. My thoughts continually ran upon these young people, and upon the conclusion of the oracle, and I endeavoured to penetrate into its meaning. But, towards the middle of the night, methought I saw Apollo and Diana advancing towards me (if it were indeed only imagination, and not a reality): one led Theagenes, the other Chariclea. They seemed to deliver them into my hands; and the goddess calling me by my name, thus addressed me:
"'It is time for you now to return to your country, for such is the decree of fate. Depart therefore yourself, and take these under your protection; make them the companions of your journey; treat them as your children; and carry them from Egypt, where and howsoever it shall please the gods to ordain.'—Having said this, they disappeared, signifying first that this was a vision, and not a common dream.[16]
"I understood plainly the commands they gave me; except that I doubted what land it was, to which I was at last to conduct these persons."—"If you found this out afterwards, Father," said Cnemon, "you will inform me at a proper season; in the mean time tell me in what manner they signified, as you said, that this was not a common dream, but a real appearance."—"In the same manner, my son, as the wise Homer intimates; though many do not perceive the hidden sense that is contained in these lines:
Ἴνια γὰρ μετόπισθε ποδῶν ἠδέ κνημάων
Ῥεῖ', ἓγνων ἀπιοντός, ἀρίγνωτοί τε θεοί περ.[17]
"As they departed, I their legs and feet
To glide did see; the gods are known with ease."
"I must confess," said Cnemon, "that I am one of the many, and perhaps you imagined so when you quoted these verses. I have understood the common sense of the words, ever since I first read them, but cannot penetrate any hidden theological meaning that may be couched under them."—Calasiris considering a little, and applying his mind to the explanation of this mystery, replied:
"The gods, O Cnemon, when they appear to, or disappear from us, generally do it under a human shape—seldom under that of any other animal; perhaps, in order that their appearance may have more the semblance of reality. They may not be manifest to the profane, but cannot be concealed from the sage. You may know them by their eyes; they look on you with a fixed gaze, never winking with their eye-lids—still more by their motion,[18] which is a kind of gliding, an aerial impulse, without movement of the feet, cleaving rather than traversing the air: for which reason the images of the Egyptian gods have their feet joined together, and in a manner united. Wherefore Homer, being an Egyptian, and instructed in their sacred doctrines, covertly insinuated this matter in his verses, leaving it to be understood by the intelligent. He mentions Pallas in this manner:
.... δεινὼ δὲ οἱ ὃσσε φάανθεν.
'Fierce glared her eyes.'
and Neptune in the lines quoted before—'ῥεῖν ἔγνων,'—as if gliding in his gait; for so is the verse to be construed—'ῥεῑν απιόντος,' gliding away; not, as some erroneously think, 'ῥεῑ' εγνων,' I easily knew him."
"You have initiated me into this mystery," replied Cnemon; "but how come you to call Homer an Egyptian? It is the first time I ever heard him called so. I will not insist that he is not your countryman; but I should be exceedingly glad to hear your reasons for claiming him as such."—"This is not exactly the time," said Calasiris, "for such a discussion; however, as you desire it, I will shortly mention the grounds upon which I go.