Pro imaginibus

Truly, to liken a female human being to Aphrodite and to Hera, what else is it but outright cheapening of the goddesses? In such matters the less is not made greater by the comparison, but rather the greater is lessened by being dragged down to the lower level. If two people were walking together, one of whom was very tall and the other quite humble in stature, and it should be needful to equalize them so that the one would not tower above the other, this could not be accomplished by the shorter through stretching himself, however much he were to raise himself on tiptoe. No, if they are to look alike in size, the latter will stoop and make himself appear shorter. Just so in such comparisons ; it is not so true that a man becomes

greater if he is likened to a god, as that the divine is inevitably minimized by being forced down to match what is defective. If it were for lack of earthly objects of comparison that one let one’s speech range to those in Heaven, one would be less open to the charge of acting impiously therein. But in your case, though you had so many examples of fair women at command, you made bold to liken her to Aphrodite and Hera without any need.

Do away, then, with all this that is excessive and invidious, Lycinus—that sort of thing is not in keeping with your character, for you have not as a rule been ready and quick to praise. Now, however, you have somehow changed all at once and are lavish with it; you who were so niggardly before have become a spendthrift in compliments! Do not be ashamed, either, to reshape the essay after it has been put into circulation. Even Phidias, they say, did that when he made the Zeus for the people of Elis He stood behind the door when he first unveiled and exhibited his work, and listened to those who criticized or commended any part. One would criticize the nose as too thick, another the face as too long, and so it went. Then, when the spectators had left, Phidias locked himself up once more, and corrected and reshaped the statue to suit the opinion of the majority; for he did not think that the advice of so many folk was trivial, but that always of necessity the many could see better than the one, even if that one were Phidias.[*](The story, which is patently apocryphal, occurs nowhere else. Lucian may have heard it from a guide at Olympia. For a similar story regarding Apelles, see Pliny, Nat. Hist. 35, 84-85. )

That is what she told me to tell you, and what I myself recommend as your friend and well-wisher.