To Serapis

​Favorably; at all events, nothing is impossible for you, and to provide whatever beginning is pleasing to you; and just as you granted the first things, so also, having heard my prayer, become the one who grants the second things. For indeed all things everywhere happen to us through you and because of you, which we would most desire to happen to us. Now, who the god is, and what kind of nature he has, let it be left to the priests and learned men of the Egyptians to speak of and to know; but of how many and what kind of goods he is shown to be the cause for humans, we would praise him sufficiently, speaking as we can under the present circumstances, and at the same time it is possible to examine his nature through these very things. For if we speak of what someone is able to do and distributes, we have almost said both who he is and what kind of nature he has. For he is not other than such as he appears and is shown from his works. What then are the works of Sarapis? This does not seem to me to require a human answer any longer. But Homer says that, even if he had ten tongues and ten mouths, he would not be able to tell the number of the ships that followed the Achaeans, unless the Muses should tell him and lead the way for his speech; but for me, indeed, it would be extremely impossible to speak of the works and gifts of the greatest of the gods which are always being fulfilled toward humans, even if I should acquire the mouths of all humans and all the human voice there is, unless some gods should truly become leaders of my speech. And indeed, let the gods be called upon again, and let us speak of the works of the god; for he wishes and grants to speak of those very things by which the life of humans is administered and preserved; these are the works of Sarapis. And we must begin, as they say, from the beginning. These three things are observed in every human and sustain life: soul, body, and whatever things outside of these come into use. Over all these, indeed, this god presides, leading us from the beginning into the light and his own rule, and providing for us once we are born how each thing shall be available, adorning our soul with wisdom—which alone shows to humans their ​kinship with the gods, and by which we differ from other mortals or animals; which gave to humans the conception of the gods themselves, and invented temples, initiations, and all honors, and furthermore taught and established laws, constitution, all devices, and all arts, and gave the discernment of false and true, and, so to speak, made life. Thus, while purifying the soul, as I said, with wisdom, he preserves the body by giving health, without which it is possible neither to use the goods of the soul nor to enjoy any other good fortune. And health has such great power and honor among gods and humans that it never even departs from the houses of the gods—at least, not before the stars from heaven and heaven itself should ever depart from its own place—and among humans, those whom it leaves behind are pitied while living more than those who have died. And it alone is equally honored by kings and by private citizens, equally by the wise and the simple, by the great and the small, and by those who fare well and the opposite, giving to some the enjoyment of their existing happiness, and for others becoming the sole comfort in place of all other difficulties. And again, the acquisition of property, which is highly desired by humans after health, this too Sarapis grants without wars and battle and dangers. Thus he is favorable to us through the whole of life, and no inactive region has been passed over by this god, but along with the things which a human must think of, he examines everything and has beneficence in every part, beginning from the soul and ending in external abundance. And he has made our life like a harmony and bound it together with his gifts, by making us love wisdom through health, and establishing health as sweeter with abundance, binding the extremes with the middle like a dowel, and confirming with health the goods of the soul and the enjoyment of existing things. How then should we not proclaim him?