Letter 59: The myth tells us that the eagle, when he wants to test which of his young are genuine, carries them still unfledged...

To Maximus the philosopher. The myth tells us that the eagle, when he wants to test which of his young are genuine, carries them still unfledged into the upper air and exposes them to the rays of the sun — so that the god himself may confirm whether they are truly his offspring, or bastards to be disowned. In the same way, I submit my writings to you as though to Hermes, the god of eloquence. If they can survive the test of your hearing, then you may decide whether they deserve to fly to other men as well. But if they cannot, then cast them away as disowned by the Muses — or plunge them in a river, the way bastards are dealt with. The Rhine does not deceive the Celts: it sinks their illegitimate children deep in its eddies, like a stern avenger of an adulterous bed; but those it recognizes as pure-born it supports on the surface and returns to the arms of the trembling mother, rewarding her with her child's safety as proof that her marriage is untainted.

To Maximus the Philosopher 2 We are told in the myth that the eagle,3 when he would test which of his brood are genuine, carries them still unfledged into the upper air and exposes them to the rays of the sun, to the end that he may become, by the testimony of the god, the sire of a true nursling and disown any spurious offspring. Even so I submit my speeches1 to you as though to Hermes the god of eloquence; and, if they can bear the test of being heard by you, it rests with you to decide concerning them whether they are fit to take flight to other men also. But if they are not, then fling them away as though disowned by the Muses, or plunge them in a river as bastards. Certainly the Rhine does not mislead the Celts,2 for it sinks deep in its eddies their bastard infants, like a fitting avenger of an adulterous bed; but all those that it recognises to be of pure descent it supports on the surface of the water and gives them back to the arms of the trembling mother, thus rewarding her with the safety of her child as incorruptible evidence that her marriage is pure and without reproach. 2 Letters 59-73 cannot be dated, even approximately, from their contents.  Cumont and Geffcken reject, without good grounds, Schwarz defends, the authenticity of this sophistic letter, which was probably written from Gaul. 3 A rhetorical commonplace; cf. To Iamblichus, p. 259, note; Lucian, The Fisherman 46. 1 The allusion to Julian's writings is too vague to be used to date this letter. 2 A commonplace of rhetoric; cf. Julian, Vol. 1, Oration 2. 81d; Claudian, In Rufinum 2. 112, et quos nascentes explorat gurgite Rhenus; Galen 6. 51 Kuhn, says that the ordeal was to strengthen their bodies as well as to test their legitimacy; cf. Voltaire, Essai sur les moeurs 146.

[Πρός: Μαξίμῳ φιλοσόφῳ] Ὁ μὲν μῦθος ποιεῖ τὸν ἀετόν, ἐπειδὰν τὰ γνήσια τῶν κυημάτων βασανίζῃ, φέρειν ἄπτιλα πρὸς τὸν αἰθέρα καὶ ταῖς ἡλίου προσάγειν ἀκτῖσιν, ὥσπερ ὑπὸ μάρτυρι τῷ θεῷ πατέρα τε ἀληθοῦς νεοττοῦ γινόμενον καὶ νόθου γονῆς ἀλλοτριούμενον· ἡμεῖς δέ σοι καθάπερ Ἑρμῇ λογίῳ τοὺς ἡμετέρους λόγους ἐγχειρίζομεν. κἂν μὲν ὑπομείνωσι τὴν ἀκοὴν τὴν σήν, ἐπὶ σοὶ τὸ κρῖναι περὶ αὐτῶν, εἰ καὶ πρὸς τοὺς ἄλλους εἰσὶ πτήσιμοι· εἰ δὲ μή, ῥῖψον εἰκῆ καθάπερ Μουσῶν ἀλλοτρίους, ἢ ποταμῷ κλύσον ὡς νόθους. πάντως οὐδὲ ὁ Ῥῆνος ἀδικεῖ τοὺς Κελτούς, ὃς τὰ μὲν νόθα τῶν βρεφῶν ὑποβρύχια ταῖς δίναις ποιεῖ, καθάπερ ἀκολάστου λέχους τιμωρὸς πρέπων· ὅσα δ’ ἂν ἐπιγνῷ καθαροῦ σπέρματος, ὑπεράνω τοῦ ὕδατος αἰωρεῖ, καὶ τῇ μητρὶ τρεμούσῃ πάλιν εἰς χεῖρας δίδωσιν, ὥσπερ ἀδέκαστόν τινα μαρτυρίαν αὐτῇ καθαρῶν καὶ ἀμέμπτων γάμων τὴν τοῦ παιδὸς σωτηρίαν ἀντιδωρούμενος.